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Zohrap 1805
ՅԱՌԱՋԱԲԱՆ ԵՍԱՅԵԱՅ ՄԱՐԳԱՐԷԻ
Հռչակաւորն ՚ի մարգարէս Եսայիաս՝ ՚ի յայտնի ժամանակի երեւեալ մարգարէ յԵրուսաղէմ, յաւուրցն Ոզիա սկսեալ մինչեւ յաւուրս բարեպաշտն Եզեկիայ. վասն որոյ յաղօթսն Եսայեայ մե՛ծ նշանն եղեւ յարեգակն՝ որ եւ զԲաբելացիսն զարմացոյց։ Սա ինքն Եսայիաս մեծագոյն շնորհի արժանացեալ յԱստուծոյ, ո՛չ վասն փոքու իրիք կամ ՚ի նուագս սակաւս, այլ յերկար ժամանակօք, եւ յաճախ յայտնութեամբք աստուածեղէն խորհրդոց մարգարէութեամբ փառաւորեցաւ։ Ուստի եւ ընդարձակ ճառիւք զգիրս մարգարէութեան իւրոյ գրեաց յօգուտ լսողաց. որ եւ զօրացեալ Հոգւովն Աստուծոյ որով բարբառէր՝ համարձակագոյն բանիւ զմեղուցեալսն յանդիմանէր, եւ յայտնի քարոզէր զհանդերձեալ խորհուրդն Քրիստոսի։ Որ եւ վասն պիտոյից ժամանակին ՚ի սկիզբն գրոց իւրոց նախ կշտամբէ զԻսրայէլ վասն պէսպէս չարեաց, եւ սպառնայ զաւեր երկրին. ո՛չ յայնժամ հրէիցն եւ եթ, այլեւ այժմ մեզ՝ թէ ծուլասցուք։ Դառնայ խրատէ յապաշխարություն, եւ խոստանայ զհաշտություն, եւ զեկեղեցւոյ խաղաղություն։ Վա՛յ տայ խաչահանուացն, եւ ՚ի դէմս այգւոյն դատապարտէ զանշնոհակալուսն։ Քարոզէ ՚ի Կուսէն զծնունդն Քրիստոսի. եւ ընդ այնր զհրկէզ կամելն լինել տանն Հրէից։ Սպառնայ մեծամտին Սատանայի զխորտակումն. եւ երկրորդէ վասն ծննդեանն Տեառն ՚ի տանէն Յեսսեայ։ Եւ ՚ի դէմս այլազգեացն սպառնայ սկզբնաչարին։ Նախատէ զյուսացեալսն յԵգիպտոս, եւ երանէ զունօղսն զաւակ յԵրուսաղէմ։ Պատմէ զԵզեկիայէ. եւ մարգարէանայ զՅովհաննէ. եւ ապա այլով ճառիւք աստուածաբանէ զերախտեացն առ Հրէայս, որոց խորհուրդն ՚ի նորս կատարի։ Եւ ապա ՚ի գիրս իւր մարգարէս նկարէ զչարչարանս Տեառն իւրոյ, նախատեալ յիւրայոցն, թքեալ, ապտակեալ, խարազանեալ, եւ ո՛չ տխատեալ. եւ բանիւ վասն խաչին եւ մահուն Քրիստոսի, թէ՝ Նա վասն անօրէնութեանց մերոց ՚ի մահ վարեցաւ. եւ զյարութենէն թէ՝ Տէր կամի սրբել զնա ՚ի վիրաց անտի. եւ զհամբառնալն թէ՝ Դիմեալ գայ յԵդոմայ. եւ զհանդերձեալ գալոյն. եւ զնորոյ աշխարհէն. եւ զսրբոցն առաջի (Աստուծոյ) կալոյ ՚ի նորն Երուսաղէմ, եւ զանվճար տանջանս մեղաւորացն, ուր եւ աւարտէ զգիրս։ Եւ է ժամանակ մարգարէութեանն Եսայեայ իբրեւ ամք ղե̃ կամ աւելի։

ՄԱՐԳԱՐԷՈՒԹԻՒՆ ԵՍԱՅԱՅ[9587]:

[9587] Ոմանք ունին վերնագիր. Եսայի Մարգարէ. եւ ոմանք. Մարգարէութիւն Եսայեայ։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Пророки назывались у евреев nabi, т. е. "говорящий". Слово это имеет корнем глагол, сохранившийся и теперь в арабском языке, - nabaa = давать весть. За правильность такого понимания термина nаbi говорит и соответственное ассирийское выражение nabu = звать, а также эфиопское nababa = говорить. Но если этот эпитет "говорящие" (nebiim) придавался только некоторым лицам, то под ним разумелись, очевидно, особые люди, которые заслуживали своими речами исключительного внимания и уважения, словом, люди, посланные Богом для возвещения Его воли. Таким образом, слово nаbi должно обозначать вестника Божественного откровения. Такой же смысл имеет и термин греческой Библии - profhthV, которым LXX передают еврейское выражение nabi. Кроме того, евреи называли пророков roéh - видящий, chozéh - прозорливец. Эти оба названия указывают на то, что возвещаемое пророком получено им в состоянии видения или особенного восторга (см. Чис 24:3-4: и сл.). Но так как взор пророка направлялся и на внешнюю жизнь еврейского государства, даже на будущее его, то пророки иногда назывались zophim, т. е. стражи (Иер 6:17; (Ис 56:10), которые должны предупреждать свой народ об угрожающей ему опасности. Назывались также пророки пастырями (Зах 10:2; 11:3, 16), которые должны заботиться о порученных им овцах - израильтянах, мужами Божиими и др.

Если пророки должны были возвещать людям получаемые ими от Бога откровения, то, очевидно, Бог входил с ними в тесное внутреннее общение. Он должен был говорить с ними и они - с Богом, и Бог, действительно, приходит к ним и говорит с ними, как со своими друзьями, о том, что Он намерен совершить, объясняет им свои планы. В этом и состоит настоящая сущность пророчества. Поэтому уже Авраам называется пророком и другом Божиим (Быт 20:7; Иак 2:23). "Могу ли Я, - спрашивает Бог, - скрыть от Авраама то, что Я намерен сделать?"(Быт 18:17).

И других патриархов Бог называет "Своими пророками" (Пс 104:14-15). Если пророки поэтому выступают как учители и руководители своего народа, то они высказывают не свои собственные убеждения и мысли, а то, что они слышали от Бога. Они и сами ясно сознавали, что через них говорит именно Бог. Поэтому-то у них часто встречается в их пророческих речах надписание: "Бог сказал". Бог влагал им в уста слова свои (Иер 15:19-20), и они с уверенностью говорят о своем послании Богом (2: Цар 23:2; Дан 2:27). К себе преимущественно поэтому они относят и название roeh - видящий, которое гораздо сильнее обозначает божественное происхождение пророческого вдохновения, чем другое слово - chozeh, которое иногда потреблялось и для обозначения пророков не в собственном смысле этого слова, которые были, можно сказать, людьми самообольщенными, полагавшими, будто через них говорит Бог (Иез 13:2, 6). [См. Konig Das Prophetenthum в Beweis d. Glaubens. 1907. 2, 1-3.]

Различные состояния вдохновения. Хотя все пророки свидетельствуют: "Господь говорил мне" или "так говорит Господь", однако между пророками было различие в отношении к пророческому самосознанию и в отношении Бога к ним.

а) Особое место среди ветхозаветных пророков принадлежит пророку Моисею, с которым "Бог говорил устами к устам" (Чис 12:8). Служение Моисея как законодателя, а также судии, священника, вождя и пророка также было необыкновенно высоко (Втор 34:10). Он в нормальном, бодрственном состоянии получал откровения от Бога. Господь говорил с ним как друг с другом, прямо высказывая свои веления. Самуил также слышал ясную речь Бога, но не видел при этом никакого образа (1: Цар 3:10: и сл.). Однако неприкрытой ничем славы Божией не видел и Моисей (Исх 33:20, 23).

б) Гораздо низшую форму вдохновения представляет собою то, когда Бог говорил пророкам в видении или во сне (Чис 22:8-9). В состоянии видения, восхищения или экстаза дух человеческий возвышается над обыкновенными границами пространства и времени, над всей временной жизнью и живет душой в потустороннем мире или же переносится в даль будущего (Деян 22:17; Откр 1:10). То, что он видит или слышит в этом состоянии, он может потом сообщить и другим, приведя все им слышанное в известный порядок и давши ему более или менее стройную форму,

в) Иногда вдохновение отнимает у человека волю и он говорит не то, чтобы ему хотелось сказать, или же не понимает вполне сам своих пророчеств. Так Валаам благословлял евреев тогда, когда ему хотелось проклясть их. Он даже падал на землю в обмороке, когда на него сходил Дух Божий (Чис 24:3, 4). В таком же пассивном состоянии вдохновения находился однажды царь Саул (1: Цар 19:24).

Совершенно другое бывало с Самуилом, Исаией и др. пророками. В них человеческий дух только незаметно повышал темп своей жизни и деятельности, под действием Духа Божия. Их духовная деятельность, благодаря этому действию Духа Божия, оживлялась, в душе их появлялись новые настроения, их уму открывались новые горизонты, причем они все-таки могли различать, что, собственно, привходило в их душу свыше и что было результатом их собственной духовной деятельности во время получения откровения (Ис 6:5; Иер 1:7; 2: Пет 1:20, 21). Здесь Божественное воздействие опирается более на природные индивидуальные духовные способности человека - на полученное им образование (ср. Дан 9:2: и Иер 25:11), отчего у пророков иногда встречаются почти дословные повторения прежних, им, конечно, известных пророчеств (ср. Ис 2:2-4: и Мих 4:1). Однако образованность не была необходимым условием для получения Божественного откровения, как это доказывает пример пророка из простых пастухов - Амоса (Ам 7:14-15). Зато все пророки должны были сохранять полное послушание воле Божией (Мих 3:8) и всегда заботиться об обращении народа израильского на тот же путь послушания Всевышнему.

а) Пророки получали часто откровение в форме видений, образов, притч, символов, которые разгадать иногда довольно мудрено и для которых давались поэтому соответственные объяснения (Ам 7:7-8; Дан 8:15: и сл. ; Зах 1:9). Поэтому и сами пророки говорят часто образами, совершают символические действия. При этом на их речах отражаются черты их личности и они сами принимают деятельное участие в придании откровению известной формы. Действия же символические иногда совершались ими в действительности, иногда же пророки рассказывают о них, как о событиях их внутренней жизни (Иер 19:1: и сл. ; Ис 20:2: и сл. ; Ос 1:2: и сл. ; Иез 12:1: и сл.).

б) Пророки видели будущие события, которые они предвозвещали, как совершавшиеся при них или даже уже как прошедшие. Так, Исаия говорит о смерти Христа как будто бы он был свидетелем страданий Христовых (Ис 63:3: и сл.). От этого-то они в своих пророчествах нередко употребляют для обозначения будущих событий прошедшее время, которое поэтому и называется прошедшим пророческим (perfectum propheticum).

в) Пророки смотрят перспективно, т. е. все предметы в их созерцании представляются им расположенными на одной картине, в общих очертаниях, хотя бы это были предметы, относящиеся к различным эпохам; впрочем, все-таки они умеют различить, что находится на переднем плане открывающейся пред ними картины и что - позади, вдали. Хотя освобождение из плена Вавилонского и мессианское спасение часто соединяется в одной картине, но однако пророки не сливают одно с другим и первое представляют только как тень второго.

г) Каждый пророк видел только части великого будущего, которое ожидает людей, и потому пророческое созерцание имело характер отрывочности (1: Кор 13:9) и один пророк пополняет другого.

Пророчество представляло собой самый жизненный элемент в общем плане божественного домостроительства и было наиболее рельефным выражением общения Бога с Его народом. В законе Моисеевом дано было твердое основоположение откровению Божественной воли, но если этот закон должен был войти в жизнь народа, то для этого необходимо было, чтобы Бог непрестанно свидетельствовал о Себе как о Царе Израиля. А для этого и были посылаемы Богом пророки. Они постоянно поддерживали в Израиле сознание того, что он представляет собой государство теократическое. Они должны были охранять закон, выяснять дух и силу его заповедей (Втор 10:16; 30:2: и сл.), обсуждать явления общественной жизни в Израиле с точки зрения закона, наблюдать за поведением царей и священников, которые нередко отклонялись от начертанного для них в законе Моисея пути и, возвещая решения воли Божией касательно будущего состояния народа, вообще оживлять теократический дух. [Социально-политическая деятельность пророков прекрасно очерчена в книге Walter'а: Die Propheten in ihrem socialem Beruf. Freiburg 1900. 1-288: с.]

Поэтому пророки были призываемы только из среды избранного народа (Втор 18:18). Главной же задачей их было утвердить в народе веру в пришествие Мессии и Его царство. Христос и Его царство представляют собой центральный пункт, на который обращено внимание пророков.

Пророки в своих пророчествах изображают историю царства Божия, как оно существовало и должно было существовать в Израиле и во всем человечестве, особенное внимание свое обращая при этом на завершение этого царства. Они не останавливаются в этом случае только на общих очерках будущего, но входят в подробное и обстоятельное описание частных обстоятельств, стоящих в существенной связи с историей царства Божия. Пророк в Вефиле называет имя царя Иосии за 300: лет до его рождения (3: Цар 13:2), Иезекииль дает особые специальные указания на судьбу, ожидающую Иерусалим (Иез 24:2, 25-27), Даниил предвидит детали будущих событий, какие должны иметь место в жизни евреев (Дан 11:10-11).

Из сказанного уже достаточно ясно, что истинные пророки были совсем не то, что известные и у язычников прорицатели. Между пророчеством и прорицанием существует двоякое существенное различие. Прежде всего, прорицание относится исключительно только к настоящему времени, пророчество же простирается до последнего предела истории, до конца дней, как выражались пророки. Каждый пророк и настоящее оценивает по его отношению к конечной цели. Благодаря этому, все пророчества составляют одно неразрывное целое. Прорицания языческих оракулов представляют собой ряд независимых одно от другого изречений; они похожи на слова, без логической связи следующие одно за другим на столбцах лексикона. Напротив, все израильские пророчества находятся в связи между собой и дополняют друг друга. Затем языческие оракулы говорили только об обстоятельствах или частной или национальной жизни, израильское же пророчество с самого начала охватывало своим взором все человечество.

Несомненность божественного призвания пророков. Пророки доказывали истинность своего призвания Богом посредством великих чудес, которые они совершали силой Божией. Кроме того, нужно принять в этом случае во внимание чистоту их учения и жизни (Втор 13:2, 5; 1: Цар 10:6, 9; ср. Мф 24:24). Особенным даром чудотворения владели Моисей, Илия и Елисей. Сами пророки указывали на исполнение своих пророчеств как на доказательство истинности своего избрания Самим Богом. Пророк Иеремия говорит; "если какой пророк предсказывал мир, то тогда только он был признаваем за пророка, которого истинно послал Бог, когда сбывалось слово того пророка" (Иер 28:9).

Так как пророки не были безвольными и бессознательными органами Духа Божия, но сохраняли самоопределение и свои характерные индивидуальные свойства при изложении бывших им откровений, то понятно, что и язык пророков носит различные степени совершенства и от простой прозаической речи нередко достигает высоких ступеней ораторства и поэзии. Амос, пастух, заимствует свои образы и картины из сельской жизни, Даниил говорит как государственный муж. Ранние пророки говорят чистым еврейским языком, позднейшие более или менее пользуются халдейским или арамейским наречием. Особенным изяществом и чистотой речи отличается книга пророка Исаии, которого поэтому некоторые называли "царем пророков". Многие речи пророков имеют форму настоящих поэм, сохраняя при этом все свойства еврейской поэзии.

Если уже допотопные патриархи были, в общем смысле, пророками (напр., Енох - см. Иуд ст. 14-15), если уже во время Моисея пророчество имело своих представителей (Мариам и 70: старейшин - Чис 11:16), если и в смутное время Судей то там, то здесь мерцал огонь пророческого вдохновения (Суд 2:1; Суд 5; 1: Цар 2:27), то с Самуила (это, после Моисеева периода, уже второй период в развитии пророчества) пророчество вступает в период настоящего процветания и пророки появляются среди Израиля в очень большом числе. Благодаря энергии Самуила, теократическая жизнь в Израиле оживилась, а вместе с тем обнаружилось во всей силе своей и пророческое вдохновение и пророки или ученики пророческие составляют из себя целые корпорации под управлением великого пророка Самуила. Пророки, начиная с Самуила, оказывали огромное влияние на весь ход жизни израильского народа и цари израильские, в общем, были послушны их внушениям. Со времени разделения Еврейского царства на два (третий период), во главе пророков становится энергичный пророк Ахия из Силома и пророки, особенно в Израильском царстве, где не было ни законной царской династии, ни законного священства, приобретают огромное значение. Немало усилий положено было ими также в борьбе с ложными пророками, появление которых падает на время царя израильского Ахава и которые вели царство к гибели своими льстивыми советами. Пророки, как Илия и Елисей, а также пророки-писатели этого периода всячески старались пробудить теократическое сознание в народе еврейском, но пророки следующего, четвертого периода, напротив, начинают говорить о скором падении теократического царства и о его будущем преобразовании в мессианское царство, чем с одной стороны доказывают, что Бог справедливо карает нарушителей Его закона, а с другой стороны утешают верующих в тех тяжких испытаниях, каким они подвергались в те времена. Наконец, в последний, пятый - послепленный период пророки с одной стороны действуют в видах восстановления внутренней и внешней жизни теократии, с другой - обращают свои взоры к будущему преображению этой жизни.

Писания пророков важны уже по обилию содержащегося в них учительного материала. В них находим мы величественные изображения существа и свойств Божиих, Его могущества, святости, всеведения, благости и пр. Они дают нам возможность проникнуть взором в невидимый мир и в таинственные глубины человеческого сердца. Изображая нечестие и ожесточение Израиля, пророки как бы этим показывают пред нами зеркало, в котором мы можем видеть отражение и своей жизни. Но особенно важны книги пророков для нас, христиан, потому что в них мы находим исполнившиеся с совершенной точностью пророчества об иудеях и других народах, а главным образом предсказания о Христе. Господь Иисус Христос Сам указывал на пророчества, как на самое верное свидетельство о Нем и Его деятельности (Ин 5:39). Наконец, пророчества важны для нас и потому, что часто в них обстоятельно раскрывается то, на что в Новом Завете указывается только намеками, краткими заметками. Так, напр., 53-я глава кн. Исаии выясняет пред нами истинную причину и цель страданий Христовых, а также дает объяснение к словам Иоанна Крестителя о Христе: "се, агнец Божий!"

Всех пророков, записавших свои речи в книги, было 16. Первые четыре - Исаия, Иеремия, Иезекииль и Даниил, называются великими, а прочие 12: - Осия, Иоиль, Амос, Авдий, Иона, Михей, Наум, Аввакум, Софония, Аггей, Захария и Малахия - малыми, конечно, по сравнительно малому объему их книг. Впрочем, книга Даниила в еврейской Библии отнесена была в число этнографов (кетубим), а книги 12-ти малых пророков составляли одну книгу. Книги пророческие в нашей Библии распределены не по порядку времени их происхождения, а, вероятно, по объему. Хронологический же порядок пророческих книг можно установить такой. Самым древним пророком был Авдий, пророчествовавший около 885-го г. до Р. Х., за ним следуют Иоиль, Амос, Иона, Осия, Исаия, Михей, Наум, Аввакум и Софония. Это так называемые, допленные пророки. Затем идут пророки периода плена - Иеремия, Иезекииль и Даниил и, наконец, пророки послепленные - Аггей, Захария и Малахия (около 427: г.). [О пророчествах вообще более обстоятельные сведения дает еп. Михаил в своих очерках "Библейская наука" (Ветхий Завет, вып. 4). Об исполнении же пророчеств можно читать у Кейта в его книге: "Доказательства истины христианской веры, основанные на буквальном исполнении пророчеств, истории евреев и открытиях новейших путешественников". СПб. 1870: г. С. 1-530.]

Имя пророка - jeschajehu в переводе с еврейского означает: спасение соделывает Всевышний или, короче, спасение Господне. LXX переводчиков передают это еврейское наименование выражением HsaiaV. В позднейшее время библейской письменности это еврейское выражение встречается уже в сокращенной форме jeschaeja.

Кто был отец Исаии, называемый в надписании книги Амосом, неизвестно. Исаия, как видно из самой его книги, жил в Иерусалиме, и это обстоятельство в значительной мере объясняет ту осведомленность, какую пророк обнаруживает в отношении событий столичной жизни. Пророк имел собственный дом, был женат и имел детей. Жену свою он называет пророчицей (8:3). Дети его - сыновья - своими именами символически предуказывали на суд Божий, которому должны были подвергнуться Иудейское и Израильское царство (7:3; 10:20; 8:3, 18), тогда как имя самого пророка служило символом спасения, ожидающего избранников Божиих.

Исаия жил очень долго и деятельность его как пророка была продолжительна. Начавши свое служение, по крайней мере, 20-ти лет от роду, в год смерти царя Озии (по старому летоисчислению это был 759-й до Р. Х., по новейшему, основанному на изучении ассирийских памятников - 740-й г.), он в последний раз выступает действующим лицом около 701-го года, так что его пророческое служение продолжалось не менее 40: лет, а может быть, и более. О кончине его Библия ничего не сообщает, но талмудическое предание, принимаемое и Отцами Церкви, свидетельствует, что Исаия был предан мученической смерти по повелению нечестивого царя иудейского Манассии (намек на это можно усматривать у пророка Иеремии в гл. 2, ст. 30).

Что касается духовного облика пророка, то этот облик поражает нас своим величием. Исаия вполне убежден, что его призвал на его высокое служение Сам Господь (гл. 6) и, в силу этого сознания, везде обнаруживает самое преданное послушание воле Божией и безусловное доверие к Сущему. Поэтому он свободен от всяких влияний человеческого страха и интересы людей всегда ставит ниже, чем требования вечной правды Божией. С величайшим мужеством он в лицо Ахазу высказывает осуждение всей его политики (гл. 7), резко обличает министра-временщика Севну (22: гл., ст. 15: и сл.), а также других иудейских правителей, священников, пророков и весь народ (гл. 2, 3, 5, 28: и др.). Открыто и бестрепетно порицает он политику иудейского правительства при царе Езекии (гл. 30-32) и не боится даже возвестить приближение смерти самому царю (гл. 38), а потом тому же царю, заболевшему смертельно, с уверенностью предвозвещает скорое выздоровление. Не боясь обвинений в отсутствии патриотизма, он предсказывает Езекии отведение всего его потомства в плен вавилонский. И слова его, сами по себе дышавшие силой убеждения, приобретали все большее и большее значение с течением времени, потому что некоторые из его пророчеств исполнились еще в то время, когда он продолжал свою пророческую деятельность, а также и потому, что слова его сопровождались чудесными знамениями (гл. 38, ст. 7).

Исаия был призван к своему служению в год смерти иудейского царя Озии, который, по новейшим исчислениям, основанным на изучении ассирийских памятников, царствовал с 780: до 740: г. до Р. Х. Этот благочестивый царь, с помощью Божией, успел ввести добрые порядки в своем небольшом государстве и вообще правил так благополучно, что Иудейское царство приобрело важное значение среди других малоазийских государств, особенно благодаря своим успехам в войнах с филистимлянами, арабами и др. народами. Народу иудейскому при Озии жилось почти так же хорошо, как и при Соломоне, хотя, впрочем, Иудею иногда в это время посещали и некоторые несчастия, вроде землетрясения (гл. 5, ст. 25) и хотя сам царь в последние годы своей жизни был поражен проказой, посланной на него за то, что он выказал притязания на совершение священнического служения. В конце своего царствования Озия сделал своим соправителем сына своего, Иоафама (4: Цар 15:5; 2: Пар 26:21).

Иоафам (по 4: Цар 15:32-38: и 2: Пар 26:23) правил Иудейским царством 16: лет - 11: лет как соправитель своего отца и 4: года с лишком - самостоятельно (740-736). И он был человек благочестивый и счастливый в своих начинаниях, хотя уже при нем сирийцы и ефремляне стали злоумышлять против Иудеи. Но народ иудейский при Иоафаме своими отступлениями от закона Божия стал навлекать на себя гнев Божий, и пророк Исаия начал возвещать своим согражданам об ожидающем их наказании от Бога (гл. 6). Очевидно, что внешние успехи, достигнутые Иоафамом, не только не содействовали нравственному улучшению народа, а напротив, как предсказывал еще Моисей (Втор гл. 32), внушили этому народу чувство гордости и дали возможность вести беззаботную и распущенную жизнь. К этому времени относятся речи Исаии, содержащиеся в 2, 3, 4: и 5: главах его книги.

После Иоафама на престол вступил Ахаз (4: Цар 16: и 2: Пар 28), который царствовал 10: лет (736-727). По направлению, он не был похож на своего отца и уклонялся в идолопоклонство. За то Господь, по словам писателей 4-й книги Царств и 2: Паралипоменон, посылал против него врагов, из которых наиболее опасными были сирийцы и израильтяне, составившие между собой союз, к которому примкнули также и едомитяне (4: Цар 16:5: и сл., 2: Пар 28:5: и сл.). Дело дошло до того, что много иудеев, подданных Ахаза, были захвачены врагами и вместе со своими женами и детьми переселены в Самарию: только пророк Одед убедил израильтян освободить иудеев от плена. Кроме идумеев, сирийцев и израильтян, на Иудею в правление Ахаза нападали и филистимляне (2: Пар 28:18). При этом царе Исаией сказаны речи, содержащиеся в 7, 8, 9, 10: (ст. 1-4), 14: (28-32: ст.) и 17: гл., а также, быть может, в гл. 1: и 10, ст. 5-12. В этих речах Исаия порицал политику Ахаза, обратившегося за помощью против своих врагов к ассирийскому царю Феглаффелассару (или Тиглат-Пилезеру III). Он предсказывал, что эти ассирийцы в конце концов замыслят подчинить себе иудейское царство и что только Мессия - Еммануил унизит их гордость и сокрушит их силу. Касаясь внутренней жизни иудейского государства при Ахазе, Исаия обличал в правителях народа отсутствие правосудия, а в народе - увеличившуюся распущенность нравов.

Езекия, сын Ахаза, (4: Цар 18-20: и 2: Пар 29-32), правил государством Иудейским 29: лет (от 727: до 698: г. до Р. Х.). Езекия был очень благочестивый и богобоязненный государь (4: Цар 18:3, 5, 7) и заботился о восстановлении истинного богослужения, по уставам Моисеевым (4: Цар 18:4, 22). Хотя сначала его окружали люди, мало понимавшие сущность теократического устройства еврейского государства и склонявшие царя к заключению союзов с иностранными государями, но потом, под влиянием пророка Исаии, Езекия утвердился в той мысли, что единая крепкая опора для его государства - есть Сам Всевышний. Во время нашествия Сеннахирима на Иудею Езекия посылает послов к Исаии за советом, и пророк утешает царя обещанием божественной помощи. На время Езекии падают речи Исаии, содержащиеся в гл. 22, 28-33, а также главы 36-39: и, наконец, может быть, весь второй отдел книги Исаии (40-66: гл.). Кроме того, к этому времени относятся пророчества на иноземные народы в гл. 15, 16, 18-20: и, может быть, в 21: (11-17: ст.) и 23: гл. К самому концу царствования Езекии относятся речи, заключающиеся в гл. 13, 14, 21: (1-10: ст.), 24-27, 34: и 35.

Прибавим еще несколько слов о народах, наиболее оказывавших влияние на жизнь иудейского израильского государства во дни Исаии. В этом отношении на первом месте стоял Ассур. Во дни Озии, царя иудейского, на ассирийский престол вступил первый царь новой династии - Фул. Этот царь опустошил царство Израильское. На то же царство сделал нападение при Ахазе могущественный царь ассирийский Тиглат-Пилезер III, а во дни Езекии Ассирийское царство достигло высшей степени процветания и царь Салмонассар окончательно уничтожил царство Израильское, а его преемник Сеннахирим делал попытки подчинить себе и царство Иудейское. Но уже в последние годы Сеннахирима сила Ассура начала исчезать. Асар-Гаддон, правда, сумел задушить восстание в Вавилоне и подчинил себе и Иудею, отведя царя ее, Манассию, в плен, но дни Ассирийской монархии, очевидно, уже были сочтены, и около 630: г. Киоксар Мидийский в союзе с Набополассаром Вавилонским, взяли столицу Ассирии, Ниневию, и Ассирия после этого стала Мидийской провинцией.

Что касается другой великой державы того времени, Египта, то евреи большей частью состояли в союзе с ней и надеялись на ее помощь, когда начинали мечтать об освобождении от подчинения Ассирийцам, которые большей частью докучали иудейским царям требованием с них дани. Египет, однако, в то время уже устарел и обессилел. В те дни Египет был ослабляем внутренними междоусобицами и в эпоху деятельности Исаии переменилось на престоле египетском целых три династии - 23, 24: и 25-я. В своих войнах с Ассирией из-за спорных сирийских владений, египетские цари так называемой Ефиопской династии (с 725: по 605: г.) сначала были побеждены, но потом могущественный египетский царь Тиргака нанес сильное поражение Сеннахириму и восстановил величие Египта, хотя и ненадолго: преемник Сеннахирима, Асар-Гаддон, вступил со своими войсками в Египет, а затем скоро была низвергнута и Ефиопская династия.

Довольно немаловажную величину в эпоху Исаии представляло собой царство Сирийское с его главным городом, Дамаском. Это царство все время боролось с царством Ассирийским. Цари ассирийские, особенно Тиглат-Пилезер III, жестоко карали сирийских государей, собиравших для себя союзников из числа подвластных Ассирийской державе малоазийских государств, но в 732-м г. Сирия окончательно была присоединена к Ассирии как ее провинция. Известно, затем было и царство Халдейское со столицей своей, Вавилоном. Это царство, в эпоху Исаии, было в вассальных отношениях к Ассирии и цари Вавилона считались только наместниками царя ассирийского. Однако эти цари постоянно старались вернуть прежнюю самостоятельность Халдейскому государству и поднимали знамя возмущения против ассирийского владычества, привлекая к этому и некоторых других малоазийских царей, напр., иудейского Езекию, и в конце концов все-таки достигли своей цели.

Что касается других, входивших в соприкосновение с евреями во дни Исаии народов - тирян, филистимлян, маовитян, едомитян и др., то они, по своей слабости, не могли причинять особенно серьезного вреда евреям, но за то оказывали им и мало помощи, как союзники, против Ассирии.

Заметить нужно еще, что в эпоху Исаии Иудейское и Израильское царство почти всегда находились между собой во враждебных отношениях и это, конечно, не могло не отразиться на печальной судьбе, которая сначала постигла царство Израильское, а потом и Иудейское.

Книга Исаии состоит из нескольких отдельных сборников его речей. Кто окончательно сгруппировал речи пророка в эти сборники - сказать нельзя. Все речи пророка размещены не в строго хронологическом, а скорее в систематическом порядке. По содержанию, книгу Исаии можно разделить на две части. Первая - с 1: по 39: главу - проникнута по преимуществу духом обличения, вторая же - с 40: гл. по 66: - содержит в себе почти исключительно утешения народу израильскому в виду ожидающего его плена вавилонского.

В первой части пророк упрекает еврейский народ за его упорство, с каким он отвращался от исполнения воли Божией главным образом во дни Ахаза. Пророк резкими чертами рисует пред своими слушателями неблагодарность их по отношению к своему Благодетелю - Господу, подражание их язычникам в нечестии и даже идолослужение, какому они предавались (2:20; 17:8; 30:22; 31:7), неверие в Божественное откровение (29:9: и сл.), поверхностное, внешнее исполнение требований Моисеева закона, соединявшееся с полной безнравственностью (1:10: и сл.), недостаток честности и справедливости в отношении к ближнему, отсутствие взаимной любви и милосердия к бедным. Особенно строго пророк относится к великим мира, которые открыто позволяют себе нарушать требования правды Божией (1:16: и сл. ; 5:22-23; 10:1; 32:5-7; 33:1-5). Политика иудейских правителей, видевших все спасение Иудейского государства в союзах с сильными языческими державами, также здесь находит себе резкое осуждение (8:6: и сл. ; 30:1: и сл. ; 31:1: и сл.).

Ввиду развращения народа израильского пророк угрожает ему судом Божиим, исполнителями которого должны выступить языческие народы, предрекает опустошение земли израильской и изгнание из нее евреев (6:11: и сл. ; 5:13; 17:9), причем довольно ясно говорит и о взятии Иерусалима врагами (2:12, 15; 3:8, 16: и сл. ; 22:5; 30:13: и сл. ; 32:13: и сл. 19), о скором падении Самарии (гл. 28) и о вавилонском пленении иудеев (39:5: и сл.).

Но, с другой стороны, и в этой части книги Исаии сказано немало отрадных для сердца израильтянина пророчеств, и то там, то здесь сквозь мрак будущего открываются для Израиля и светлые перспективы. Пророк изображает, как страна Израильская восстает из глубокого унижения, в какое она была повергнута после нашествия ассирийцев. Вот рисуется вдали новый Властелин народа израильского - Мессия. Это будет потомок Давида по плоти, но Бог по существу духовному. Он распространит Свою власть над всей вселенной. Но и в ближайшем будущем Израиль, по словам пророка, может удостоиться милостей Божиих. Помощь от Бога Исаия предлагал сначала Ахазу, а потом Езекии - тому и другому по случаю нашествия врагов (8:8: и сл. ; 10:26-34, 14:24-27, 32; 17:12-14; 18:3: и сл., 39:5: и сл. ; 30:27-33; 31:8: и сл. ; 33:1: и сл. ; 37:6: и сл.). Господь будет охранять Сион - эту свою святую гору, если только Израиль сохранит преданность Всевышнему (гл. 28, 33). Сначала Сион подвергнется опустошению, но потом восстанет во славе и все народы устремятся к этой горе, признавая за ней право всеобщего руководительства (2:1: и сл. ; 25:6: и сл.).

В частности, первая часть книги Исаии содержит в себе следующие отделы. Главы 1-6: заключают в себе обширное, относящееся ко всей книге, вступление, состоящее из трех отдельных частей: а) гл. 1; б) гл. 2-5: и в) гл. 6. Затем с 7: гл. по 12: идут речи Исаии, составляющие первый отдел книги, в которых пророк выясняет отношения Израиля к Ассуру в царствование Ахаза и указывает на исход дружбы, начавшейся между ассирийцами и Ахазом.

Второй отдел первой части обнимает собой пророчества Исаии на иноземные народы. Во главе этих пророчеств стоит пророчество о Вавилоне, как содержащее общую характеристику судов Божиих над миром языческим "как изображающее судьбу самого страшного опустошителя иудейского государства" (гл. 13-14:23). К этому пророчеству присоединено краткое пророчество о судьбе Ассура, который так был страшен для современников пророка Исаии, а затем следуют пророчества о Филистимлянах, Моаве, Сирии, Ефиопии и Египте (14:28-20, 6), потом снова пророчество о Вавилоне с присоединением пророчеств об Едоме и Аравии и Иерусалиме (гл. 21-22), которые сплочены в одно собрание, вероятно потому, что все четыре имеют характер символистический, почему и называются у некоторых толкователей libellus emblematicus. Заключением к пророчествам на чуждые, иноземные народы является пророчество о Тире (гл. 23). Род финала к этому собранию пророчеств на иноземные народы представляют собой главы 24-27, где идет речь о последнем суде над миром, о погибели его, о воскресении мертвых и о совершении спасения, обетованного Израилю. Этот последний отдел называется поэтому иногда у толкователей libellus apocalipticus.

Третий отдел первой части изображает отношения Израиля к Ассуру во дни Езекии (гл. 28-33). Здесь - пять речей, из которых каждая начинается восклицанием: горе! (goj). Речи эти расположены в хронологическом порядке: в них проводится мысль о том, что спасение Израиля зависит не от союза с Египтом, а от одного Господа.

Четвертый отдел обнимает собой гл. 34-35, представляющие собой финал к первой части. Они содержат в себе, с одной стороны, изображение суда Божия над небом и землей, с другой - начертывают картину спасения Израиля, которое, прежде всего, будет состоять в возвращении Израиля из плена. Пятый отдел - исторические сказания 36-39: глав, повторяющие собой почти дословно сказания 4-й книги Царств (гл. 18:13-20, 19).

Вторая часть книги Исаии образует собой одно стройное и законченное целое. Она разделяется на три отдела и в каждом отделе заключается по девяти глав. В первых двух отделах - по девяти речей, в последнем - пять. Предметом всех этих 27: глав служит эпоха искупления Израиля и затем всего человечества, начинающаяся освобождением Израиля из плена вавилонского и простирающаяся до времен Страшного Суда над миром.

В первом отделе (40-48: гл.) пророк изображает главным образом избавление Израиля от плена вавилонского и виновника этого избавления - царя Кира, касаясь, местами, и нравственного освобождения Израиля от господства греха, благодаря заступлению кроткого Посланника Всевышнего - Мессии.

Во втором отделе (49-57: гл.) средоточным пунктом, к которому обращено внимание пророка, является личность Мессии, страдания Которого за грехи людей пророк изображает здесь с поразительной силой и ясностью.

В третьем отделе (58-66: гл.) пророк изображает прославление этого Великого Страдальца. Мессия здесь является как первосвященник, царь и пророк в одно и то же время. Он творит суд над миром и созидает новую лучшую жизнь.

Из сказанного ясно видно, в чем состоят особенности пророческого созерцания Исаии. Если Исаия, с одной стороны, очень обстоятельно трактует о всех современных ему явлениях внутренней и внешней жизни своего народа, то, с другой стороны, взор его с таким же интересом устремляется и к отдаленному будущему, которое для него вовсе не разделено какой-либо непреодолимой гранью от настоящего. И настоящее и будущее являются для него единым, непрерывно развивающимся целым и все сходные между собою отношения и явления и текущей, и еще имеющей наступить жизни представляются его пророческому взору как бы отражающимися в одно и то же время на одном громадном световом экране. Для пророка в его созерцании не существует временных разграничений. Исчезают пред ним и громадные пространства, на самом деле отделяющие одно явление от другого. Быстро переносится его взор от самого далекого события будущего времени к обстоятельствам ближайшего будущего, и отсюда - опять вдаль будущего, если все это не составляет, впрочем, исключительной особенности пророческого созерцания Исаии, то, во всяком случае, у него эти характерные черты выступают с особою силою и яркостью.

Заметить нужно, что Исаия в своих пророчествах делал иногда точные определения относительно времени, в какое должно исполниться то или другое его пророчество (см. напр., 16:14; 37:30; 38:5). Речь его везде дышит силой и отличается ясностью и разнообразием ораторских выражений и приемов доказательств. Он одинаково мастерски говорит тоном учителя-мудреца, как и языком поэта. Его пророчества о Мессии поражают величественностью образов, его жалобы и обличения - потрясающи, его увещания - в высшей степени убедительны, угрозы - сильны. Исаия пользуется всякими словесными оборотами и приемами: аллитерацией, подобозвучиями, парономазией, повторениями и т. д. Поэтому-то Исаия и занимает первое место между пророками-писателями. Иисус, сын Сирахов, называет его великим пророком (48:25), который великим духом своим провидел отдаленное будущее и до века возвещал будущее (ibid. ст. 27-28).

Евсевий Кесарийский называет его великим и чудным пророком, пророком величайшим (Demonstr. evang. II, 4), блаженный Феодорит - божественнейшим, Исидор Пелусиот - проницательнейшим и мудрейшим из пророков. Будущие события Мессианского времени Исаия предъизображает всегда в выражениях, соответствующих их высокому значению (рождение Спасителя от Девы - в 7: гл., Его страдания и смерть - в 63: гл.). Поэтому блаженный Иероним называет Исаию не только пророком, но евангелистом и апостолом. Также отзываются о нем Кирилл Александрийский и блаженный Августин. В виду такого значения книги Исаии ей отведено первое место среди пророческих книг как в нынешней еврейской Библии, так и у LXX.

Относительно происхождения книги Исаии в библейской науке издавна существует разногласие. Иудеи эпохи Талмуда признавали, что речи, содержащиеся в книге, действительно принадлежат Исаии, но что они собраны и записаны были его современниками - так называемыми друзьями царя Езекии. Талмудическое предание, несомненно, выражает именно эту мысль, когда говорит, что книгу пророка Исаии написало общество друзей Езекии (Baba Ватта 15, а). Но с этим мнением нельзя согласиться ввиду того, что никакой надобности не было пророку, человеку весьма образованному, предоставлять писание и собирание своих речей людям чужим и, быть может, нерасположенным к пророку за его обличения, какие он изрекал на их близорукую политику. Затем, кроме ветхозаветного свидетельства книги Премудрости Иисуса сына Сирахова (48:25-28), мы имеем в Новом Завете ясное указание на то, что во дни земной жизни Господа Иисуса Христа книга Исаии признавалась у иудеев его произведением (Лк 4:17-22; Мф 15:7-9; Лк 22:37). Точно такой же взгляд на книгу Исаии высказывали и святые апостолы (Деян 8:28; 28:25; Рим 9:27). Такое отношение к книге Исаии установилось и среди древнейших церковных писателей, отцов и учителей Церкви.

Но с конца 17: гл. некоторые библейские критики начали указывать на вставки, сделанные в книге Исаии чьей-то позднейшей рукой. Затем мало-помалу стали высказываться сомнения относительно подлинности отдельных целых глав книги и даже целых отделов, между которыми наиболее подозрений возбудила против себя вся вторая часть книги (гл. 40-56), которую стали приписывать неизвестному пророку, жившему во времена вавилонского плена (Гезениус, Эвальд, Гитциг и Кнобель). Новейшие же ученые довели сомнения свои до того, что почти не оставили ни одной главы в книге Исаии, которая могла быть считаема подлинным произведением Исаии (Кьюнен, Дум и Кауч). По мнению этих критиков, книга Исаии даже испытала на себе неоднократные переделки (редакции), так что трудно теперь и выяснить, каков был ее первоначальный вид. Но, с другой стороны, есть немало ученых, которые признают вполне подлинность книги Исаии (Клейнерт, Геферник, Дрэкслер, Дэлич, Кейль, Корнели, Бреденкамп и др.) и этими учеными сказано достаточно для того, чтобы все возражения против подлинности книги Исаии признать неосновательными.

Прежде всего, против тех ученых, которые находят в книге Исаии произведения разных авторов, живших в различные эпохи, можно выставить то соображение, что во всей книге Исаии замечательно соблюдена одинаковость тона речи. Повсюду пророк говорит с силою, стремительностью и дерзновенностью, что подало и Апостолу Павлу повод сказать: "Исаия смело говорит" (Рим 10:20). Затем бросается в глаза сходство в способе выражения мыслей, особенная ясность и объективность представления, замечаемая в книге Исаии повсюду. Ясность эта состоит в особенной картинности, которая иногда приближается даже к драматизму (напр., 63:1: и сл.), а объективность - в том, что отвлеченные представления или обозначение внутренних состояний души изображаются как предметы, существующие в пространстве и времени. Некоторые из образов постоянно повторяются (напр., образ виноградника, пустыни). Затем у пророка во всей книге проходит красной нитью одна идея - о том, что Сион спасется правдой и силой Божией, а никак не какой-либо земной, человеческой силой. При этом, впрочем, везде оправдание или спасение обещается остатку Израиля, а не всему народу, и среди этого остатка мыслится и Сам Спаситель, как происходящий от святого избранного остатка или семени. Далее, заметно, что бедствия ожидающие евреев и предстоящее их искупление изображаются в известной постепенности раскрытия, что указывает опять на единство разных частей книги Исаии.

Возражения, какие обыкновенно высказываются критиками против подлинности всей книги Исаии, довольно неосновательны. Указывают, напр., на то, что Исаия говорит о себе то в первом, то в третьем лице. Но разве он один из древних писателей поступал так? Притом пророк говорит о себе в третьем лице даже в той главе, которую все признают подлинной - именно в гл. 20. Говорят далее, что у позднейших по отношению к Исаии пророков мы не находим столь живого изображения Мессии, как у Исаии. Но разве позднейшие пророки должны были снова изображать то, что уже так обстоятельно было изображено у Исаии? Пророчество вовсе не шло путем постепенного прогресса в изображении лица и деятельности Мессии... Ссылаются еще в доказательство мнения о позднем происхождении некоторых пророчеств Исаии на их словоупотребление, стиль и т. п., но во всех этих ссылках сказываются субъективные вкусы, как это разъяснено Эд. Кенигом (в его Neutestam. Prinzipien der alttestam. Kritik 1902. S. 13: и сл.).

Некоторые критики особенное значение придают несимметричности в построении строф и стихов отдельных пророческих речей Исаии. Но разве для пророка было обязательно соблюдать в точности все правила, каким должно удовлетворять обыкновенное поэтическое произведение? Нет ничего удивительного и в том, что пророк иногда прекращает ритмическую речь, чтобы начать говорить прозой. Говорят, наконец, что изречения и речи пророков писались на отдельных свитках и что поэтому свитки позднейшего происхождения - даже эпохи Асмонеев - могли быть помещены в собрание речей Исаии. Но на это нужно сказать, что книга Исаии как цельное произведение, занимавшее уже известное место в ветхозаветном священном каноне, была известна еще автору книги Премудрости Иисуса сына Сирахова, т. е., по крайней мере, за 200: л. до Р. Х. (Сир 48:22-25).

Вопросы о подлинности отдельных глав, возбуждающих сомнения в библейской критике, будут решаться по изъяснении каждой такой главы в отдельности. Что касается вопроса о подлинности второй части книги Исаии, то он будет рассмотрен пред истолкованием оной.

Книга пророка Исаии дошла до нас в двух древних текстах - еврейском мазоретском и греческом - LXX толковников. Что касается первого, то и он, несмотря на свою аутентичность и оригинальность, все-таки, по местам, не исправен и библейские критики делают в нем иногда изменения.

Но и греческий текст LXX в разных его списках весьма неудовлетворителен. Переводчик книги, очевидно, не умел правильно передать собственные имена, встречающиеся в книге, и не понимал настоящего значения многих еврейских слов. Не имел он также и надлежащего понимания особенностей строя еврейской речи, отчего у него явились предложения, неправильные и с точки зрения греческого синтаксиса, и с точки зрения еврейского словосочинения. Иногда он два различных слова переводит одним и тем же выражением, а иногда одинаковые слова передает по-разному. Нередко он затрудняет понимание речи пророка произвольными перестановками слов, вставками или пропусками. Иногда он пользуется первым пришедшим ему на память значением еврейского слова, не обращая внимания на то, что от этого получается нечто совершенно непонятное (напр., гл. 18: ст. 1: и 2). Поэтому неправы те критики, которые думают в греческом переводе книги Исаии видеть какую-то решающую всякие затруднения инстанцию, хотя, с другой стороны, нельзя не призвать великой пользы, какую может извлечь толкователь книги Исаии из этого перевода при установлении правильного чтения в некоторых спорных местах текста. Заметить нужно, что во второй части книги Исаии перевод LXX гораздо лучше, чем в первой.

Кроме перевода LXX, наиболее известными списками которого являются: а) Vetus Testamentum juxta LXX по Ватиканскому кодексу с разночтениями Александрийского кодекса и б) Vetus Testamentum по Синайскому списку (то и другое издание принадлежит Тишендорфу), мы имеем отрывки из переводов книги Исаии, сделанные Акилой, Симмахом и Феодотионом, собранные Оригеном в его гекзаплах и изданные, в некоторых частях своих, английским ученым. Заслуживают также внимания в деле установления правильного чтения некоторых мест книги Исаии:

а) халдейские таргумы, из коих таргум Иоанафана сходится с Новым Заветом в признании некоторых мест книги за мессианские (напр., 9:6; 42:1; 52:13);

б) сирийский перевод (Пешито), очень близкий к переводу LXX;

в) перевод латинский - Vulgata, мало отступающий от еврейского мазоретского текста.

На книгу пророка Исаии сохранилось очень много толкований от свято-отеческой эпохи. Наиболее известными из них являются творения Ефрема Сирина (по тексту Пешито), Василия Великого (на первые 16: глав книги), Иоанна Златоуста (в греч. тексте это толкование простирается только на первые 8: глав книги, но в армянском и латинском переводе, изданном в 1880: г., - на всю книгу и русский перевод сделан с этого последнего издания), блаженного Иеронима (по евр. и греч. тексту), Кирилла Александрийского (по LXX), блаженного Феодорита. Из толкований нового времени лучшими признаются: Гезениуса, Гитцига, Кнобеля, Эвальда, Нэгельсбаха, Дильмана, Дума, Марти, Шейне, Орелли - все лютеранские и проникнутые довольно сильно духом критицизма. Из сочинений апологетического характера наиболее известны: Генгстенберга (Christologie А. Т.), Дрэхслера, Дэлича, Кнабенбауэра. Последним из научных толкований является сочинение Condamin'a Le livre d'lsaie. Traduction critique avec notes et commentaires. Paris. 1905. Здесь указана вся литература по изучению книги Исаии и дан новый перевод книги. Заслуживают также упоминания новые произведения, служащие пособием при изучении книги Исаии: 1) Orelli. Der Prophet Iesaja, 3-е изд. ; 2) Richter. Die messianische Weissagung und ihre Erfullung. 1905; 3) Möller. Die messianische Erwartung der votexilischen Prophetenzugleich ein Protest gegen moderne Textzersplitterung 1906.

Из русских толкований на книгу пророка Исаии известны: 1) Епископа Петра. Объяснение книги святого пророка Исаии в русском переводе, извлеченное из разных толковников т. 1: и 2. М. 1887; 2) Якимова проф. Толкование на книгу святого пророка Исаии (по слав, и русск. тексту) СПб. 1884: (незаконч.); 3) Властова. Пророк Исаия СПб. 1898: г. в двух частях (по русск. перев.); 4) Епископа Виссариона. Паремии из кн. пророка Исаии. СПб. Изд. Тузова 1894: г. Кроме того, довольно полезные указания находятся в учебных руководствах к изучению пророческих книг у Спасского, Ежова, Нарциссова и др. Хороший труд о кн. пророка Исаии представляет собою диссертация иером. Фаддея, Единство книги пророка Исаии. Свято-Троицкая Сергиева Лавра 1901: г. Полезны также статьи профессора Казанской Академии, Юнгерова, помещенные в разное время в журнале "Правосл. Собеседник", и его же частное введение в священные исторические книги. Вып. 2-й. Казань. 1907: г.

1. Надписание книги. 2-3. Неблагодарность Израиля по отношению к Всевышнему. 4-9. Бедственное состояние народа израильского. 10-20. Средство ко спасению - покаяние во грехах. 21-31. Пророчество о будущей судьбе Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
PROPHET is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2 Pet. i. 20, 21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num. xii. 6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job xxxiii. 7. God approved the motion (they have well said, says he, Deut. v. 27, 28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Matt. xxiii. 31, 35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution--the judgment of the great day. Jude 14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen. xx. 7. Jacob foretold things to come, Gen. xlix. 1. Nay, all the patriarchs are called prophets. Ps. cv. 15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old-Testament prophets, for with him the Lord spoke face to face, Deut. xxxiv. 10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num. xi. 25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Judges ii. 1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1 Sam. iii. 1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, &c. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2 Chron. xxi. 12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (v. 1) and therefore shall here only observe some things,
I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.
II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. vii.) and that of his sufferings, ch. liii. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab. ii. 2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude, ver. 2, 3. 2. For their incorrigibleness, ver. 5. 3. For the universal corruption and degeneracy of the people, ver. 4, 6, 21, 22. 4. For the perversion of justice by their rulers, ver. 23. II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin, ver. 7-9. III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy, ver. 10-15. IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not, ver. 16-20. V. A threatening of ruin to those that would not be reformed, ver. 24, 28-31. VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity, ver. 25-27. And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Isaiah
On the term prophet, and on the nature and several kinds of prophecy, I have already discoursed in different parts of this work. See the notes on Gen 15:1 (note); Gen 20:7 (note), and the preface to the four Gospels, and Acts of the Apostles. A few things only require to be recapitulated. נבא naba signifies not only to foretell future events, but also to pray and supplicate; and נביא nabi, the prophet, was by office not only a declarer of events still future, but the general preacher of the day; and as he frequently foresaw the approach of disastrous times, such was the wickedness of the people, he employed his time in counseling sinners to turn from the error of their ways, and in making strong prayer and supplication to God to avert the threatened judgments: for such predictions, however apparently positive in their terms, were generally conditional; strange as this may appear to some who, through their general ignorance of every thing but the peculiarities of their own creed, suppose that every occurrence is impelled by an irresistible necessity.
To his own conduct, in reference to such matters, God has been pleased to give us a key (see Jeremiah 18.) which opens all difficulties, and furnishes us with a general comment on his own providence. God is absolute master of his own ways; and as he has made man a free agent, whatever concerns him in reference to futurity, on which God is pleased to express his mind in the way of prophecy, there is a condition generally implied or expressed. As this is but seldom attended to by partial interpreters, who wish by their doctrine of fatalism to bind even God himself, many contradictory sentiments are put in the mouths of his prophets.
In ancient times those who were afterwards called Prophets were termed Seers; Sa1 9:9. הראה haroeh, the seeing person; he who perceives mentally what the design of God is. Sometimes called also חזה chozeh, the man who has visions, or supernatural revelations; Kg1 22:17; Kg2 17:13. Both these terms are translated seer in our common Version. They were sometimes called men of God, and messengers or angels of God. In their case it was ever understood that all God's prophets had an extraordinary commission and had their message given them by immediate inspiration.
In this the heathen copied after the people of God. They also had their prophets and seers; and hence their augurs and auguries, their haruspices, and priestesses, and their oracles; all pretending to be divinely inspired, and to declare nothing but the truth; for what was truth and fact among the former, was affected and pretended among the latter.
Many prophets and seers are mentioned in the sacred writings; but, fragments and insulated prophecies excepted, we have the works of only Sixteen; four of whom are termed the former or larger prophets, and twelve, the latter or minor prophets. They have these epithets, not from priority of time, or from minor importance, but merely from the places they occupy in the present arrangement of the books in the Bible, and from the relative size of their productions.
The Jews reckon forty-eight prophets, and seven prophetesses; and Epiphanius, in a fragment preserved by Cotelerius, reckons not fewer than seventy-three prophets, and ten prophetesses; but in both collections there are many which have no Scriptural pretensions to such a distinguished rank.
The succession of prophets in the Jewish Church is well worthy of note, because it not only manifests the merciful regards of God towards that people, but also the uninterrupted succession of the prophetic influence, at least from Moses to Malachi, if not before; for this gift was not withheld under the patriarchal dispensation; indeed we might boldly ask any man to show when the time was in which God left himself without a witness of this kind.
To show this succession, I shall endeavor to give the different prophets in order of time.
1. The first man, Adam, has an undoubted right to stand at the head of the prophets, as he does at the head of the human race. His declaration concerning marriage, "For this cause shall a man leave his father and mother, and cleave to his wife," is so truly prophetic, that no doubt can be formed on the subject. There was then nothing in nature or experience to justify such an assertion; and he could have it only by Divine inspiration. The millions of instances which have since occurred, and the numerous laws which have been founded on this principle among all the nations of the earth, show with what precision the declaration was conceived, and with what truth it was published to the world. Add to this, his correct knowledge of the nature of the different animals, so that he could impose on them names expressive of their respective natures or propensities; which proves that he must have acted under a Divine inspiration; for known only to God are all his works from the beginning.
2. Enoch, the seventh from Adam, is expressly called a prophet; and St. Jude, Jde 1:14, Jde 1:15, has preserved a fragment of one of his prophecies, relative to the corruption of the ante-diluvian world, and the approaching judgments of God.
3. Noah was a prophet and preacher of righteousness, and predicted the general deluge, and the time of respite which God in his mercy had granted to the offenders of that age.
4. Abraham is expressly called a prophet also, Gen 20:7; and it appears from Psa 105:15, that he partook of the Divine anointing.
5. Isaac, Gen 27:27, predicted the future greatness of his son Jacob, and of the race that was to spring from him.
6. Jacob was so especially favored with the prophetic gift, that he distinctly foretold what should happen to each of his sons. See Genesis 49.
7. Joseph was favored with several prophetic visions, and had the gift of interpreting dreams which portended future occurrences; (see Genesis 27, 40, 41.); and foretold the redemption of the Israelites from Egypt; Gen 50:25. Thus far the prophetic influence extended through the patriarchal dispensation for about two thousand three hundred and seventy years from the creation.
With the Jewish dispensation the prophetic gift revived; and,
8. Moses became one of the most eminent prophets that had ever appeared. He not only enjoyed the continual prophetic afflatus, but had such visions of and intercourse with God as no other person either before or since was favored with; and by which he was highly qualified to perform the arduous work which God had given him to do, and to frame that Code of Laws which had no equal before the promulgation of the Gospel. See Deu 24:10. He predicted expressly the coming of the Messiah. See Deu 18:18.
9. Aaron, the brother of Moses, his prime minister and God's high priest, was also a partaker of his Divine influence, and declared the will of God to Pharaoh and the Israelites, not merely from information received from Moses, but also by immediate communication from God. See Exo 4:15.
10. Miriam, the sister of Moses and Aaron, is expressly called a prophetess, Exo 15:20; Num 12:2.
11. Joshua, who succeeded Moses, was a partaker of the same grace. He was appointed by Moses under the especial direction of God; Num 27:18-23; Deu 34:9; and has always been reckoned among the Jews as one of the prophets. See Sirach 46:1-6. Though I cannot place them in the same rank, yet it is necessary to state that, by the Jews, several of the judges are classed among the prophets; such as Othniel, Ehud, Samson, and Barak.
12. Deborah, the coadjutor of Barak, is called a prophetess, Jdg 4:4. During her time, and down to the days of Eli the high priest, prophecy had been very scarce, there having been very few on whom the Spirit of the Lord had rested; for "the word of the Lord was scarce in those days, and there was no open vision;" Sa1 3:1.
13. Hannah, the wife of Elkanah, is supposed to have partaken of the spirit of prophecy; and to have foretold, at least indirectly, the advent of the Messiah, and the glory that should be revealed under the Gospel. See her Song, Sa1 2:1-10. And what renders this more likely is, that it is on the model, and with many of the expressions, of this song, that the blessed Virgin composed her Magnificat, Luk 1:46-55.
14. Samuel, her son, was one of the most eminent of the Jewish prophets, and was the last, and indeed the greatest, of the judges of Israel. In his time the prophetic influence seems to have rested upon many; so that we find even whole schools or colleges of prophets which were under his direction. See Sa1 10:5, Sa1 10:10; Sa1 19:20, and elsewhere.
15. David united in himself the character of prophet and king, in the most eminent manner; and from his reign down to the captivity the succession was not only not interrupted, but these extraordinary messengers of God became very numerous.
16. Gad flourished under his reign, and was emphatically called David's Seer, Sa2 24:11; Ch1 21:9, Ch1 21:19, Ch1 21:20; and it appears that he had written a Book of Prophecies, which is now lost, Ch1 29:29.
17. Nathan lived also under the same reign, Sa2 7:2; and, in conjunction with Gad, composed a book of the acts of David, Ch1 29:29.
18. To Solomon also, son of David, the prophetic gift has been attributed. This might be implied in the extraordinary wisdom with which God had endowed him, Kg1 3:5-9; Ch2 1:7; Ch2 7:12; and in his writings several prophetic declarations may be found, even independently of the supposed reference to Christ and his Church in the Song of Solomon.
19. Iddo is termed a Seer, Ch2 12:15; Ch2 13:22; and was one of Solomon's biographers.
20. Shemaiah lived under Rehoboam; he is called a man of God, and to him the word of prophecy came relative to Judah and Benjamin, Kg1 12:22-24. Some think this was the same person who was sent to Jeroboam relative to his idolatry; see Kg1 13:1, etc.
21. Ahijah, the Shilonite, prophesied to Jeroboam, Kg1 11:29-39.
22. Hanani the Seer prophesied under Azariah and Asa, Ch2 16:7.
23. Jehu, son of Hanani, prophesied under Jehoshaphat, Kg1 16:1, Kg1 16:7; Ch2 16:7; Ch2 19:2; and Ch2 20:34.
24. Azariah, the son of Oded, prophesied under Asa, Ch2 15:1.
25. Elijah prophesied under the reign of Ahab and Jezebel.
26. Elisha succeeded Elijah under the same reigns. And these eminent men had many disciples on whom the spirit of prophecy rested. They, and their masters, Elijah and Elisha, prophesied in the kingdoms both of Israel and Judah. Their histories make a prominent part of the first and second Books of Kings; and are well known.
27. Micaiah, the son of Imlah, prophesied under the same reign, Kg1 21:9.
28. Hosea prophesied under Jeroboam the second, king of Israel, and under the reign of Uzziah, king of Judah.
29. Isaiah was contemporary with Hosea, but probably began to prophesy a little later than he did.
30. Amos prophesied about the same time.
31. Jonah, son of Amittai, is supposed to have been contemporary with the above.
32. Eliezer, the son of Dodavah, prophesied against Jehoshaphat and Ahaziah, Ch2 20:37.
33. Jahaziel, son of Zechariah, prophesied against Judah and Israel under the same reign, Ch2 20:14.
34. Micah prophesied against Samaria and Jerusalem, in the reigns of Jotham, Ahaz and Hezekiah.
35. Oded, father of Azariah, prophesied against Asa, Ch2 15:8.
36. Nahum prophesied under Hezekiah.
37. Joel, under Josiah.
38. Jeremiah, about the same time.
39. Zephaniah, under the same reign. See their prophecies.
40. Huldah, the prophetess, was contemporary with the above.
41. Igdaliah, called a man of God, and probably a prophet, was contemporary with Jeremiah, Jer 35:4.
42. Habakkuk lived about the end of the reign of Josiah, or the beginning of that of Jehoiakim.
43. Ezekiel lived under the captivity; and prophesied in Mesopotamia, about the time that Jeremiah prophesied in Jerusalem.
44. Obadiah lived in Judea, after the capture of Jerusalem and before the desolation of Idumea by Nebuchadnezzar.
45. Daniel prophesied in Babylon during the captivity.
46. Haggai prophesied during and after the captivity.
47. Urijah, the son of Shemaiah, prophesied under Jehoiakim. See Jer 26:20, Jer 26:21.
48. Zechariah, son of Barachiah, flourished in the second year of Darius, after the captivity.
49. Malachi lived under Nehemiah, and some time after Haggai and Zechariah.
Here is a succession of divinely inspired men, by whom God at sundry times and in divers manners spake unto the fathers, from the beginning of the world down to the restoration from the Babylonish captivity, a period of three thousand six hundred years. From the time of Malachi, who was the last of the prophets, till the advent of Christ, a period of nearly four hundred years elapsed without vision or prophecy: but during the whole of that interval the Jews had the law and the prophetical writings, to which, till the time of Christ, there was no necessity to add any thing; for God had with the writings of the last mentioned prophet completed the canon of the Old Testament, nothing being further necessary, till he should, in the fullness of time, superadd the Gospel; and this having taken place, vision and prophecy are now for ever sealed up, and the temple of God is established among all genuine believers in Christ Jesus.
It is not easy to ascertain the order in which the sixteen prophets, whose writings are preserved, have succeeded to each other. There are chronological notes prefixed to several of their prophecies, which assist to settle generally the times of the whole. Several were contemporary, as the reader has already seen in the preceding list. The major and minor prophets may be thus arranged: -
1. Jonah, under the reign of Jeroboam the second.
2. Hosea, under Uzziah, Jotham, Ahaz, etc.
3. Joel, contemporary with Hosea.
4. Amos, under Uzziah and Jeroboam the second.
5. Isaiah, under Uzziah, Jotham, Ahaz, and Hezekiah.
6. Micah, contemporary with Isaiah.
7. Nahum, under the reign of Hezekiah.
8. Habakkuk, under the reign of Manasseh or Josiah.
9. Zephaniah, under Josiah.
10. Jeremiah, from Josiah to Zedekiah.
11. Daniel, under the captivity, after Zedekiah.
12. Ezekiel, at the same time.
13. Obadiah, during the captivity.
14. Haggai began to prophecy in the second year of Darius.
15. Zechariah, about the same time. See Zac 1:1; Zac 7:1.
16. Malachi, under Nehemiah. The last of all the prophets.
The works of these prophets constitute the principal and most important part of what is called The Bible or Old Testament.
On the style of the prophets much has been said by several learned men; particularly Calmet, Lowth, Bishop Newton, Vitringa, Michaelis, and Houbigant. Their chief observations, and especially those most within the reach of the common people, have been selected and abridged with great care and industry by the Revelation Dr. John Smith, of Cambleton, in his little Tract entitled "A Summary View and Explanation of the Writings of the Prophets," to which it forms preliminary observations, drawn up at the desire of the Scottish Society for propagating Christian Knowledge, in a small 8vo. 1804. From this work I thankfully borrow what concerns the present subject; taking occasion at the same time to recommend the whole to all Christian ministers, to private persons, and to all families who wish to read the prophets to their edification.
"The writings of the prophets, the most sublime and beautiful in the world, lose much of that usefulness and effect which they are so well calculated to produce on the souls of men, from their not being more generally understood. Many prophecies are somewhat dark, till events explain them. They are, besides, delivered in such lofty and figurative terms, and with such frequent allusions to the customs and manners of times and places the most remote, that ordinary readers cannot, without some help, be supposed capable of understanding them. It must therefore be of use to make the language of prophecy as intelligible as may be, by explaining those images and figures of speech in which it most frequently abounds; and this may be done generally, even when the prophecies themselves are obscure.
"Some prophecies seem as if it were not intended that they should be clearly understood before they are fulfilled. As they relate to different periods, they may have been intended for exciting the attention of mankind from time to time both to providence and to Scripture and to furnish every age with new evidence of Divine revelation; by which means they serve the same purpose to the last ages of the world that miracles did to the first. Whereas, if they had been in every respect clear and obvious from the beginning, this wise purpose had been in a great measure defeated. Curiosity, industry, and attention would at once be at an end, or, by being too easily gratified, would be little exercised.
"Besides, a great degree of obscurity is necessary to some prophecies before they can be fulfilled; and if not fulfilled, the consequence would not be so beneficial to mankind. Thus many of the ancient prophecies concerning the destruction of Jerusalem had a manifest relation to the remoter destruction by the Romans, as well as to the nearer one by the Chaldeans. Had the Jews perceived this, which was not indeed clear enough till the event explained it, they would probably have wished to have remained for ever in their captivity at Babylon, rather than expose themselves or their offspring a second time to a destruction so dreadful as that which they had already experienced.
"With respect to our times, by far the greatest number of prophecies relate to events which are now past; and therefore a sufficient acquaintance with history, and with the language and style of prophecy, is all that is requisite to understand them. Some prophecies, however, relate to events still future; and these too may be understood in general although some particular circumstances connected with them may remain obscure till they are fulfilled. If prophecies were not capable of being understood in general, we should not find the seers so often blamed in this respect for their ignorance and want of discernment. That they did actually understand many of them when they chose to search the Scriptures we know. Daniel understood, from the prophecies of Jeremiah, the time at which the captivity in Babylon was to be at an end; and the scribes knew from Micah, and told Herod, where the Messiah was to be born. A very little attention might have enabled them in the same manner to understand others, as they probably did; such as the seventy weeks of Daniel; the destruction of the Babylonian empire, and of the other three that were to succeed; and also of the ruin of the people and places around them, Moab, Ammon, Tyre, Sidon, Philistia, Egypt, and Idumea. Perhaps, indeed, a few enigmatical circumstances might have been annexed, which could not be understood till they were accomplished; but the general tenor of the prophecies they could be at no loss to understand. With regard to prophecies still future, we are in a similar situation. It is understood in general, that the Jews will be gathered from their dispersions, restored to their own land, and converted to Christianity; that the fullness of the Gentiles will likewise come in; that Antichrist, Gog and Magog, and all the enemies of the Church will be destroyed; after which the Gospel will remarkably flourish, and be more than ever glorified. But several circumstances connected with those general events must probably remain in the dark till their accomplishment shall clearly explain them.
"But this degree of obscurity which sometimes attends prophecy does not always proceed from the circumstances or subject; it frequently proceeds from the highly poetical and figurative style, in which prophecy is for the most part conveyed, and of which it will be proper to give some account. To speak of all the rhetorical figures with which the prophets adorn their style would lead us into a field too wide, and would be more the province of the rhetorician than of the commentator. It will be sufficient for our purpose at present to attend to the most common of them, consisting of allegory, parable, and metaphor, and then to consider the sources from which the prophets most frequently borrow their images in those figures, and the sense which they wish to convey by them.
"By allegory, the first of the figures mentioned, is meant that mode of speech in which the writer or speaker means to convey a different idea from what the words in their obvious and primary signification bear. Thus, 'Break up your fallow ground, and sow not among thorns,' (Jer 4:3), is to be understood, not of tillage, but of repentance. And these words, 'Thy rowers have brought thee into great waters, the east wind hath broken thee in the midst of the seas,' Eze 27:26, allude not to the fate of a ship, but of a city.
"To this figure the parable, in which the prophets frequently speak, is nearly allied. It consists in the application of some feigned narrative to some real truth, which might have been less striking or more disagreeable if expressed in plain terms. Such is the following one of Isaiah, Isa 5:1, Isa 5:2 : 'My well-beloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine-press therein; and he looked that it should bring forth grapes, and it brought forth wild grapes.' The seventh verse tells us that this vineyard was the house of Israel, which had so ill requited the favor which God had shown it. On this subject see the dissertation at the end of the notes on Matthew 13 (note).
"There is, besides, another kind of allegory not uncommon with the prophets, called mystical allegory or double prophecy. Thus it is said of Eliakim, Isa 22:22 : 'And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.' In the first and obvious sense, the words relate to Eliakim; but in the secondary or mystical sense, to the Messiah. Instances of the same kind are frequent in those prophecies that relate to David, Zerubbabel, Cyrus, and other types of Christ. In the first sense the words relate to the type; in the second, to the antitype. The use of this allegory, however, is not so frequent as that of the former. It is generally confined to things most nearly connected with the Jewish religion; with Israel, Sion, Jerusalem, and its kings and rulers; or such as were most opposite to these, Assyria, Babylon, Egypt, Idumea, and the like. In the former kind of allegory the primitive meaning is dropped, and the figurative only is retained; in this, both the one and the other are preserved, and this is what constitutes the difference.
"But of all the figures used by the prophets the most frequent is the metaphor, by which words are transferred from their primitive and plain to a secondary meaning. This figure, common in all poetry and in all languages, is of indispensable necessity in Scripture, which, having occasion to speak of Divine and spiritual matters, could do it only by terms borrowed from sensible and material objects. Hence it is that the sentiments, actions, and corporeal parts, not only of man, but also of inferior creatures, are ascribed to God himself; it being otherwise impossible for us to form any conceptions of his pure essence and incommunicable attributes. But though the prophets, partly from necessity and partly from choice, are thus profuse in the use of metaphors, they do not appear, like other writers, to have the liberty of using them as fancy directed. The same set of images, however diversified in the manner of applying them, is always used, both in allegory and metaphor, to denote the same subjects, to which they are in a manner appropriated. This peculiar characteristic of the Hebrew poetry might perhaps be owing to some rules taught in the prophetic schools, which did not allow the same latitude in this respect as other poetry. Whatever it may be owing to, the uniform manner in which the prophets apply these images tends greatly to illustrate the prophetic style; and therefore it will be proper now to consider the sources from which those images are most frequently derived, and the subjects and ideas which they severally denote. These sources may be classed under four heads; natural, artificial, religious, and historical.
"I. The first and most copious, as well as the most pleasing source of images in the prophetic writings, as in all other poetry, is nature; and the principal images drawn from nature, together with their application, are the following: -
"The sun, moon, and stars, the highest objects in the natural world, figuratively represent kings, queens, and princes or rulers; the highest in the world politic. 'The moon shall be confounded, and the sun ashamed;' Isa 24:23. 'I will cover the heavens, and make the stars thereof dark: I will cover the sun with a cloud, and the moon shall not give her light;' Eze 32:7.
"Light and darkness are used figuratively for joy and sorrow, prosperity and adversity. 'We wait for light, but behold obscurity; for brightness, but we walk in darkness;' Isa 59:9. An uncommon degree of light denotes an uncommon degree of joy and prosperity, and vice versa. 'The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold;' Isa 30:26. The same metaphors are likewise used to denote knowledge and ignorance. 'If they speak not according to this word, it is because there is no light in them;' Isa 8:20. 'The people that walked in darkness have seen a great light;' Isa 9:2.
"Dew, moderate rains, gentle streams, and running waters denote the blessings of the Gospel. 'Thy dew is as the dew of herbs;' Isa 26:19. 'He shall come unto us as the rain;' Hos 6:3. 'I will water it every moment;' Isa 27:3. 'I will pour water on him that is thirsty;' Isa 44:3.
"Immoderate rains on the other hand, hail, floods, deep waters, torrents, and inundations, denote judgments and destruction. 'I will rain upon him an overflowing rain, and great hailstones,' Eze 38:22. 'Waters rise up out of the north, and shall overflow the land,' Jer 47:2.
"Fire also, and the east wind, parching and hurtful, frequently denote the same. 'They shall cast thy choice cedars into the fire,' Jer 22:7. 'He stayeth his rough wind in the day of the east wind,' Isa 27:8.
"Wind in general is often taken in the same sense. 'The wind shall eat up all thy pastures,' Jer 22:22. Sometimes it is put for any thing empty or fallacious, as well as hurtful. 'The prophets shall become wind,' Jer 5:13. 'They have sown the wind, and they shall reap the whirlwind,' Hos 8:7.
"Lebanon and Carmel; the one remarkable for its height and stately cedars, was the image of majesty, strength, or anything very great or noble. 'He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one,' Isa 10:34. 'The Assyrian was a cedar in Lebanon,' Eze 31:3. The other mountain (Carmel) being fruitful, and abounding in vines and olives, denoted beauty and fertility. 'The glory of Lebanon shall be given it, the excellency of Carmel,' Isa 35:2. The vine alone is a frequent image of the Jewish Church. 'I had planted thee a noble vine,' Jer 2:21.
"Rams and bullocks of Bashan, lions, eagles, sea-monsters, or any animals of prey, are figures frequently used for cruel and oppressive tyrants and conquerors. 'Hear this word ye kine of Bashan, which oppress the poor,' Amo 4:1. 'The lion is come up from his thicket,' Jer 4:7. 'A great eagle came unto Lebanon, and took the highest branch of the cedar,' Eze 17:3. 'Thou art as a whale in the seas,' Eze 32:2. 'The unicorns shall come down, and their land shall be soaked with blood,' Isa 34:7.
"II. The ordinary occupations and customs of life, with the few arts practiced at the time, were another source from which the prophets derived many of their figures, particularly,
"From husbandry in all its parts, and from its implements. 'Sow to yourselves in righteousness, reap in mercy: break up your fallow ground,' Hos 10:12. 'Put in the sickle, for the harvest is ripe,' Joe 3:13. 'I am pressed under you, as a wain under a load of sheaves,' Amo 2:13. Threshing was performed in various ways, (mentioned Isa 28:24, etc.), which furnish a variety of images denoting punishment. 'Arise and thresh, O daughter of Zion; for I will make thine horn iron, and thy hoofs brass,' etc., Mic 4:13. The operation was performed on rising grounds, where the chaff was driven away by the wind, while the grain remained; a fit emblem of the fate of the wicked, and of the salvation of the just. 'Behold, I will make thee a new threshing-instrument having teeth; thou shalt thresh the mountains, and beat them small, and thou shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them,' Isa 41:15, Isa 41:16.
"The vintage and winepress also furnish many images, obvious enough in their application. 'The press is full, the fats overflow, for their wickedness is great,' Joe 3:13. 'I have trod the winepress alone. I will tread down the people in mine anger,' Isa 63:3, etc. As the vintage was gathered with shouting and rejoicing, the ceasing of the vintage-shouting is frequently one of the figures that denote misery and desolation. 'None shall tread with shouting; their shouting shall be no shouting,' Jer 48:33.
"From the occupation of tending cattle we have many images. 'Wo unto the pastors that destroy and scatter the sheep of my pasture,' Jer 23:1. The people are the flock; teachers and rulers the pastors. 'Israel is a scattered sheep, the lions have driven him away.' 'As a shepherd taketh out of the mouth of the lion two legs, or a piece of an ear,' etc., Amo 3:12. Some of the images derived from husbandry, tending cattle, etc., may perhaps appear mean to us; though not to the Jews, whose manner of life was simple and plain, and whose greatest men (such as Moses, David, Gideon, etc.) were often husbandmen and shepherds. Accordingly, the Messiah himself is frequently described under the character of a shepherd.
[See Fleury's Manners of the Israelites].
"It was customary in deep mournings to shave the head and beard, to retire to the housetops, which in those countries were flat, and furnished with little chambers adapted to the purposes of devotion or of sequestered grief; also to sing dirges at funerals, and to accompany them with a mournful sort of music; and from these and the like circumstances images are frequently borrowed by the prophets to denote the greatest danger, and the deepest distress. 'Mine heart shall sound for Moab like pipes.' 'Every head shall be bald, and every beard clipt - there shall be lamentation on all the house - tops of Moab,' Jer 48:36-38; Isa 15:2, Isa 15:3.
"The mode of burying in the Jewish sepulchers, or 'sides of the pit,' and their Hades, or state of the dead, supplied many images of the same kind. See observations on Isaiah 14 (note), and Eze 26:20 (note).
"According to the barbarous custom of those times, conquerors drove their captives before them almost naked, and exposed to the intolerable heat of the sun, and the inclemencies of the weather. They afterwards employed them frequently in grinding at the handmill, (watermills not being then invented); hence nakedness, and grinding at the mill, and sitting on the ground (the posture in which they wrought) express captivity. 'Descend and sit in the dust, O virgin daughter of Babylon; take the millstones - thy nakedness shall be uncovered,' Isa 47:1-3.
"The marriage relation supplied metaphors to express the relation or covenant between God and his people. On the other hand adultery, infidelity to the marriage bed, etc., denoted any breach of covenant with God, particularly the love and worship of idols. 'Turn, O backsliding children, saith the Lord, for I am married unto you,' Jer 3:14. 'There were two women, the daughters of one mother, and they committed whoredoms - with their idols have they committed adultery,' etc., Ezekiel 23:2-37.
"The debility and stupefaction caused by intoxicating liquors suggested very apt images to express the terrible effects of the Divine judgments on those who are the unhappy objects of them. 'Thou shalt be filled with drunkenness, with the cup of thy sister Samaria,' Eze 23:33.
"From the method of refining metals in the furnace images are often borrowed to denote the judgments inflicted by God on his people, with a view to cleanse them from their sins, as metal from its dross. 'Israel is dross in the midst of the furnace,' Eze 22:18. 'He shall sit as a refiner and purifier of silver,' Mal 3:3.
"Among the other few arts from which the Hebrew poets derive some of their images, are those of the fuller and potter, Mal 3:2, etc.; Jer 18:1, etc.; of which the application is obvious. No less so is that of images derived from fishing, fowling, and the implements belonging to them; the hook, net, pit, snare, etc., which generally denote captivity or destruction. 'I will send for many fishers, and they shall fish them; and for many hunters, and they shall hunt them; for their iniquity is not hid from mine eyes,' Jer 16:16, Jer 16:17. 'I will put hooks to thy jaws,' Eze 29:4. 'Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth,' Isa 24:17.
"A few images are derived from building, as when the Messiah is denoted by a foundation and corner-stone, Isa 28:16. The next verse describes the rectitude of judgment by metaphors borrowed from the line and plummet; and by building with precious stones is denoted a very high degree of prosperity, whether applied to church or state, Isa 54:11, Isa 54:12.
"III. Religion, and things connected with it, furnished many images to the sacred poets.
"From the temple and its pompous service, from the tabernacle, shechinah, mercy-seat, etc., are derived a variety of images, chiefly serving to denote the glory of the Christian Church, the excellency of its worship, God's favor towards it, and his constant presence with it; the prophets speaking to the Jews in terms accommodated to their own ideas. 'And the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a covering,' Isa 4:5. 'Then will I sprinkle clean water upon you, and ye shall be clean,' Eze 36:25. "The ceremonial law, and especially its distinctions between things clean and unclean, furnished a number of images, all obvious in their application. 'Wash ye, make you clean, put away the evil of your doings,' Isa 1:16. 'Their way was before me as the uncleanness of a removed woman,' Eze 36:17.
"The killing of sacrifices and feasting upon them, serve as metaphors for slaughter. 'The Lord hath a sacrifice in Bozrah,' Isa 34:6; Eze 39:17.
"The pontifical robes, which were very splendid, suggested several images expressive of the glory of both the Jewish and Christian Church. 'I clothed thee with broidered work,' etc., Eze 16:10. 'He clothed me with the garments of salvation,' Isa 61:10. The prophets wore a rough upper garment; false prophets wore the like, in imitation of true ones; and to this there are frequent allusions. 'Neither shall they wear a rough garment to deceive,' Zac 13:4.
"From the pots, and other vessels and utensils of the temple, are likewise borrowed a few metaphors obvious enough without explanation: 'Every pot in Jerusalem and in Judah shall be holiness,' Zac 14:21.
"The prophets have likewise many images that allude to the idolatrous rites of the neighboring nations, to their groves and high places, Isa 27:9, and to the worship paid to their idols, Baal, Molech, Chemosh, Gad, Meni, Ashtaroth, Tammuz, etc., Eze 8:10-14.
"IV. Many of the metaphors and images used by the prophets are likewise borrowed from history, especially sacred.
"From the fall of angels: 'How art thou fallen from heaven, O Lucifer, son of the morning;' Isa 14:12. 'Thou art the anointed cherub, - thou wast upon the holy mountain of God;' Eze 28:14. And from the fall of man: 'Thou hast been in Eden, the garden of God;' Eze 28:13.
"From chaos: 'I beheld the earth, and, lo! it was without form, and void; and the heavens, and they had no light;' Jer 4:23. 'He shall stretch over it the line of devastation, and the plummet of emptiness;' Isa 34:11.
"From the deluge: 'The windows from on high are open, and the foundations of the earth do shake;' Isa 24:18.
"From the destruction of Sodom and Gomorrah: 'And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch;' Isa 34:9. Also from the destruction of the Hivites and Amorites, etc., Isa 17:9.
"The exodus and deliverance from Egypt, is frequently used to shadow forth other great deliverances: 'Thus saith the Lord, who maketh a way in the sea, and a path in the mighty waters,' etc.; Isa 11:15, Isa 11:16; Isa 43:16-19; Isa 51:9, Isa 51:10, etc.
"From the descent on Sinai: 'Behold, the Lord cometh forth out of his place, and will come down and tread on the high places of the earth; and the mountains shall be molten under him;' Mic 1:3, Mic 1:4.
"From the resurrection, the end of the world, and the last judgment, are derived many images, of which the application is natural and obvious: 'Thy dead men shall live, with my dead body shall they arise, - awake and sing, ye that dwell in the dust,' etc.; Isa 26:19. 'And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll; and all their host shall fall down as a leaf falleth from the vine, and as a falling fig from the fig-tree;' Isa 34:4.
"The foregoing account of the images which most frequently occur in the writings of the prophets may be of considerable use in studying their style; but as a thorough knowledge of this must be allowed to be of the highest importance, a few general remarks are farther added, although some part of them may appear to be superseded by what has been already observed.
1. Although the prophets use words so frequently in a figurative or metaphorical meaning; yet we ought not, without necessity, to depart from the primitive and original sense of language; and such a necessity there is, when the plain and original sense is less proper, less suitable to the subject and context, or contrary to other scriptures.
2. By images borrowed from the world natural the prophets frequently understand something analogous in the world politic. Thus, the sun, moon, stars, and heavenly bodies denote kings, queens, rulers, and persons in great power; their increase of splendor denotes increase of prosperity; their darkening, setting, or falling denotes a reverse of fortune, or the entire ceasing of that power or kingdom to which they refer. Great earthquakes, and the shaking of heaven and earth, denote the commotion and overthrow of kingdoms; and the beginning or end of the world, their rise or ruin.
3. The cedars of Lebanon, oaks of Bashan, fir-trees, and other stately trees of the forest, denote kings, princes, potentates, and persons of the highest rank; briers and thorns, the common people, or those of the meanest order.
4. High mountains and lofty hills, in like manner, denote kingdoms, republics, states, and cities; towers and fortresses signify defenders and protectors; ships of Tarshish, merchants or commercial people; and the daughter of any capital or mother city, the lesser cities or suburbs around it. Cities never conquered are farther styled virgins.
5. The prophets likewise describe kings and kingdoms by their ensigns; as Cyrus and the Romans by an eagle, the king of Macedon by a goat, and the king of Persia by a ram; these being the figures on their respective standards, or in the ornaments of their architecture.
6. The prophets in like manner borrow some of their images from ancient hieroglyphics, which they take in their usual acceptation: thus, a star was the emblem of a god or hero; a horn, the emblem of great power or strength; and a rod, the emblem of royalty; and they signify the same in the prophets.
7. The same prophecies have frequently a double meaning; and refer to different events, the one near, the other remote; the one temporal, the other spiritual, or perhaps eternal. The prophets having thus several events in their eye, their expressions may be partly applicable to one, and partly to another; and it is not always easy to mark the transitions. Thus, the prophecies relating to the first and second restoration of the Jews, and first and second coming of our Lord, are often interwoven together; like our Savior's own prediction (Matthew 24.) concerning the destruction of Jerusalem and the end of the world. What has not been fulfilled in the first, we must apply to the second; and what has been already fulfilled may often be considered as typical of what still remains to be accomplished.
8. Almost all the prophecies of the Old Testament, whatever view they may have to nearer events, are ultimately to be referred to the New, where only we are to look for their full completion. Thus Babylon, under the Old Testament, was a type of mystical Babylon under the New; and the king of Syria, (Antiochus Epiphanes), a type of Antichrist; the temporal enemies of the Jews, types and figures of the spiritual enemies of Christians. We must not, however, expect to find always a mystical meaning in prophecy; and when the near and most obvious meaning is plain, and gives a good sense, we need not depart from it, nor be over-curious to look beyond it.
9. In prophecies, as in parables, we are chiefly to consider the scope and design, without attempting too minute an explication of all the poetical images and figures which the sacred writers use to adorn their style.
10. Prophecies of a general nature are applicable by accommodation to individuals; most of the things that are spoken of the Church in general being no less applicable to its individual members.
11. Prophecies of a particular nature, on the other hand, admit, and often require, to be extended. Thus, Edom, Moab, or any of the enemies of God's people, is often put for the whole; what is said of one being generally applicable to the rest.
12. In like manner, what is said to or of any of God's people, on any particular occasion, is of general application and use; all that stand in the same relation to God having an interest in the same promises.
13. A cup of intoxicating liquor is frequently used to denote the indignation of God; and the effects of such a cup, the effects of his displeasure.
14. As the covenant of God with his people is represented under the figure of marriage; so their breach of that covenant, especially their idolatry, is represented by whoredom, adultery, and infidelity to the marriage bed; on which the prophets sometimes enlarge, to excite detestation of the crime. The epithet strange does likewise, almost always, relate to something connected with idolatry.
15. Persons or nations are frequently said in Scripture to be related to those whom they resemble in their life and conduct. In the same manner, men are denoted by animals whose qualities they resemble. A definite number, such as three, four, seven, ten, etc., is sometimes used by the prophets for an indefinite, and commonly denotes a great many.
16. In the reckoning of time, a day is used by the prophets to denote a year; and things still future, to denote their certainty, are spoken of as already past.
17. When the prophets speak of the last or latter days, they always mean the days of the Messiah, or the time of the Gospel dispensation. That day means often the same, and always some period at a distance.
18. When places are mentioned as lying north, south, east, or west, it is generally to be understood of their situation with respect to Judea or Jerusalem, when the context does not plainly restrict the scene to some other place.
19. By the earth, or the word so translated, the prophets frequently mean the land of Judea; and sometimes, says Sir Isaac Newton, the great continent of all Asia and Africa, to which they had access by land. By the isles of the sea, on the other hand, they understood the places to which they sailed, particularly all Europe, and probably the islands and seacoasts of the Mediterranean.
20. The greatest part of the prophetic writings was first composed in verse, and still retains, notwithstanding all the disadvantages of a literal prose translation, much of the air and cast of the original, particularly in the division of the lines, and in that peculiarity of Hebrew poetry by which the sense of one line or couplet so frequently corresponds with that of the other. Thus: -
I will greatly rejoice in the Lord,
My soul shall be joyful in my God;
For he hath clothed me with the garments of salvation,
He hath covered me with the robe of righteousness
As a bridegroom decketh himself with ornaments,
And as a bride adorneth herself with her jewels.
Isa 61:10.
"Attention to this peculiarity in sacred poetry will frequently lead to the meaning of many passages in the poetical parts of Scripture, in which it perpetually occurs, as the one line of a couplet, or member of a sentence, is generally a commentary on the other. Thus: -
The Lord hath a sacrifice in Bozrah,
And a great slaughter in the land of Idumea.
Isa 34:6.
"Here the metaphor in the first line is expressed in plain terms in the next: the sacrifice in Bozrah means the great slaughter in Idumea, of which Bozrah was the capital. "It must be observed that the parallelism is frequently more extended. Thus: -
For I will pour out waters on the thirsty,
And flowing streams upon the dry ground;
I will pour out my Spirit on thy seed,
And my blessing on thine offspring.
Isa 44:3.
"Here the two last lines explain the metaphor in the two preceding."
As the gift of prophecy was the greatest which God gave to men upon earth, so the prophet, as being the immediate instrument of revealing the will of God to the people, was the greatest, the most important, the most august, venerable, and useful person in the land of Israel. Ipsi eis exeant, says St. Augustine, philosophi ipsi sapientes, ipsi theologi, ipsi prophetae, ipsi doctores probitatis ac pietatis; "They were to the people the philosophers, the wise men, the divines, the prophets, and the teachers of truth and godliness." By their intercourse with God, they were his mediators with the people; and their persons, as well as their office, were considered as peculiarly sacred. They did not mix with the people, and only appeared in public when they came to announce the will of God. They were also a kind of typical persons - whatever occurred to them was instructive, so that they were for signs, metaphors, and portents.
Most of the ancient prophets were extraordinary messengers. They were not bred up to the prophetic function; as the office was immediately from God, as well as the message they were to deliver to the people, so they had no previous education, in reference to such an office, for no man knew whom the God of Israel might please to call to announce his righteousness to the people. Several of them were taken out of the walks of common life. Jonah appears to have been a private person at Gath-heper, in Galilee, before God called him to prophesy against Nineveh. Elisha was a ploughman at Abel-meholah (Kg1 19:16) when called to the prophetic function. Zechariah appears to have been a husbandman, and a keeper of cattle, Zac 13:5. Amos was a herdsman of Tekoa, and a gatherer of sycamore fruit; (Amo 1:1; Amo 7:14, Amo 7:15); and no doubt several others of the ancient prophets had an equally mean origin; but the office and the calling dignified the man. We know that our blessed Lord called not his disciples from the higher walks or offices of life; but out of fishermen, tax-gatherers, and tent-makers, he formed evangelists and apostles.
The prophets appear to have gone in mean clothing; either sack-cloth, hair-cloth, or coats of skin appear to have been their ordinary clothing. They spoke against the pride and vain-glory of man; and their very garb and manner gave additional weight to the solemn words they delivered. They lived in a retired manner; and, when not sent on special errands, they employed their vacant time in the instruction of youth; as this is probably what we are to understand by the schools of the prophets, such as those over which Elijah, Elisha, and Samuel presided; though no doubt there were some of their disciples that were made partakers of the prophetic gift.
The prophets do not appear to have been called to a life of celibacy. Isaiah was a married man, Isa 8:3; and so was Hosea, Isa 1:2; unless we are to understand the latter case enigmatically. And that the sons of the prophets had wives, we learn from Kg2 4:1, etc.; and from this, as well as from the case of the apostles, we learn that the matrimonial state was never considered, either by Moses or the prophets, Christ or his apostles, as disqualifying men from officiating in the most holy offices; as we find Moses, Aaron, Isaiah, Zechariah, and Peter, all married men, and yet the most eminent of their order.
Of Isaiah, the writer of this book, very little is known. He is supposed to have been of the tribe of Judah, and of the royal family of David. Himself says that he was son of Amoz; and others tell us that this Amoz was the son of Joash, and brother of Amaziah, king of Judah. "Of his family and tribe we know nothing," says R. D. Kimchi, "only our rabbins, of blessed memory, have received the tradition that Amoz and Amaziah were brothers;" and it is on this ground that he has been called the royal prophet. It has been also said that Isaiah gave his daughter in marriage to Manasseh, son of Hezekiah, king of Judah; and that himself was put to death by Manasseh, being sawn asunder with a wooden saw. But all these traditions stand on very slender authority, and are worthy of very little regard. Several commentators have thought that his prophecies afford presumptive evidence of his high descent and elegant education:
1. Because his style is more correct and majestic than any of the other prophets.
2. That his frequent use of images taken from royalty is a proof that this state was familiar to him, being much at court, as he must have been, had he been the brother of the king.
These things are spoken by many with much confidence; for my own part, I had rather look to his inspiration for the correctness of his language and the dignity of his sentiments, than to those very inferior helps. On the other hypothesis nothing is left to the Divine Spirit, except the mere matter of his prophecies. Suppositions of this kind are not creditable to Divine revelation.
Isaiah appears to have had two sons, who were typical in their names; one, Shear-jashub, "a remnant shall return," Isa 7:3; and the other Maher-shalal-hash-baz, "haste to the spoil; quick to the prey;" Isa 8:3; and it is remarkable, that his wife is called a prophetess. Other matters relative to his character will appear in the notes on his prophecies.
In the notes on this book I have consulted throughout the commentary of Rabbi David Kimchi, and have made much use of Bishop Lowth, as the reader will perceive. His various readings I have re-collated with Dr. Kennicott, and B. De Rossi; in consequence of which I have been enabled in many cases to add double weight to the authorities by which the learned bishop was supported in the readings which he has either mentioned, or received into the text. Bishop Lowth could avail himself only of the collections of Dr. Kennicott - the sheets of Isaiah in the doctor's edition of the Hebrew Bible, as they passed through the press, were sent by him to the Bishop; but the Collections of De Rossi, more numerous and more accurate than those of Dr. Kennicott, were not published till six years after the doctor had published his Bible, and about one year before this most learned and pious prelate went to his reward. I have also consulted some excellent Hebrew MSS. in my own library from six to eight hundred years old, which have afforded me additional help in estimating the worth and importance of the various readings in the above Collections of Kenicott and De Rossi, as far as they are employed in the illustration of this prophet. From the ancient English MS. Version of this prophet I have extracted several curious translations of select parts, which I have no doubt will meet with every reader's approbation. Though I have followed Bishop Lowth chiefly, yet I have consulted the best commentators within my reach, in order to remove doubts and clear up difficult passages, but have studied to be as brief as possible, that the sacred text might not be encumbered either with the multitude or length of the notes, nor the reader's time occupied with any thing not essentially necessary; besides, I wish to bring my work to as speedy a close as possible.
This book, according to Vitringa, is twofold in its matter: 1. Prophetical; 2. Historical.
1. The prophetical is divided into five parts:
Part 1: From Isaiah 1: to Isaiah 13: is directed to the Jews and Ephraimites, and contains five prophetic discourses.
Part 2: From Isaiah 13: to Isaiah 24: declares the fate of the Babylonians, Philistines, Moabites, Syrians, Egyptians, Tyrians, and others; and contains eight prophetic discourses.
Part 3: From Isaiah 24: to Isaiah 36: denounces judgments on the disobedient Jews, and consoles the true followers of God. This contains three discourses.
Part 4: From Isaiah 40: to Isaiah 49: refers to the Messiah and the deliverance of the Jews from the Babylonians; and contains four discourses.
Part 5: From Isaiah 49: to the end, points out the passion, crucifixion, and glory of the Messiah, and contains five discourses.
2. The historical part begins with Isaiah 36, and ends with Isa 39:1-8, and relates some of the transactions of the prophet's own times. On this analysis Vitringa explains the whole prophecy. For my own part I have little or no confidence in such technical arrangements.
Calmet takes a different view of it. He divides it into eight parts, viz.:
Part 1: he supposes to relate to Jotham, son of Uzziah, king of Judah: this is included in the first six chapters. The prophet inveighs against the crimes of the Jews; declares the judgments of God against them; predicts a more auspicious time, which took place under Hezekiah, who was a type of Christ.
Part 2: concerns the reign of Ahaz, and comprehends the six following chapters, in which he speaks of the siege of Jerusalem by Pekah and Resin; of the birth of Immanuel, as a proof of the approaching deliverance of Judah; predicts the calamities that were to fall on the kingdoms of Syria and Israel, etc.
Part 3: contains many prophecies against Babylon, the Philistines, Moabites, etc.
Part 4: contains prophecies against Egypt, Babylon, Kedar, Arabia, etc.
Part 5: concerns the reign of Hezekiah, and especially the war of Sennacherib against the Jews, etc. The four historical chapters inserted here contain the account of the fulfillment of the preceding prophecy.
Part 6, included in Isaiah 40 to Isaiah 45 inclusive, contains the prophet's discourses on the existence of God, the truth and perfection of the Jewish religion, the vanity of idolatry, the return of the people from captivity, and the coming of Christ.
Part 7: from Isaiah 49: to Isaiah 51, the prophet, personifying the Messiah, speaks of his sufferings, death, and burial; predicts the return from the Babylonish captivity, and the glory of the latter days.
Part 8: speaks of the coming of the Messiah, and the vocation of the Gentiles; the disgrace and confusion of all false prophets and teachers; and the establishment of a pure and holy Church, etc.
I might give other analyses of this book, but it is needless; from what is before the reader he will at once see how vain all attempts of this kind are, and how foolish to make divisions and subdivisions, partitions and classifications, where the Spirit of God has given no intimations of the kind, and where even the most learned men differ in their arrangement.
"God never left his work for man to mend." The prophecies were given as they were necessary, and no classification was ever intended. We should take them up as we find them; and humbly endeavor to find out their objects and meaning, and how far ourselves are interested in these denunciations of Divine wrath; and in those glorious promises of mercy and salvation through Him who was once the hope of Israel, and now is salvation to the ends of the earth.
Bishop Lowth's translation is by far the best that has ever been made of this sublime prophet: as he thoroughly understood his language, so he entered deeply into his spirit. Were it allowable, I should be glad to supersede what is called the authorized version, and put that of the learned bishop, with a few genuine alterations, in its place, as being abundantly more correct and nervous, rendering the sacred text more clearly, and consequently more intelligibly, so that the common reader can understand this text better without a comment, than he can the authorized version even with one. His notes, which are a treasure of learning and sound criticism, I have almost universally preserved, intermingling them with my own; but large quotations from his notes I have distinguished by the letter L.; and I have often adopted his text, as being vastly superior to that in common use; the catch words from which follow those from the authorized version. Should a new translation of the Bible be ever published by authority, I have no doubt but, with a few alterations, that of Bishop Lowth would be adopted as the standard.
Adam Clarke
Millbrook, Sept. 24, 1823.

The prophet, with a boldness and majesty becoming the herald of the Most High, begins with calling on the whole creation to attend while Jehovah speaks, Isa 1:2. A charge of gross insensibility and ingratitude is then brought against the Jews, by contrasting their conduct with that of the ox end ass, the most stupid of animals, Isa 1:3. This leads to an amplification of their guilt, Isa 1:4; highly aggravated by their slighting the chastisements and judgments of God, though repeated till they had been left almost like Sodom and Gomorrah, Isa 1:5-9. The incidental mention of those places leads to an address to the rulers and people of the Jews, under the character of princes of Sodom, and people of Gomorrah, which is no less spirited and severe than elegant and unexpected, Isa 1:10. The vanity of trusting to the performance of the outward rites and ceremonies of religion is then exposed, Isa 1:11-15; and the necessity of repentance and reformation is strongly enjoined, Isa 1:16, Isa 1:17, and urged by the most encouraging promises as well as by the most awful threatenings, Isa 1:18-20. But neither of these producing the proper effect on that people who were the prophet's charge, he bitterly laments their degeneracy, Isa 1:21-23; and concludes with introducing God, declaring his purpose of inflicting such heavy judgments as would entirely cut off the wicked, and excite in the righteous, who should also pass through the furnace, an everlasting shame and abhorrence of every thing connected with idolatry, the source of their misery, Isa 1:24-31.
Isaiah exercised the prophetical office during a long period of time, if he lived to the reign of Manasseh; for the lowest computation, beginning from the year in which Uzziah died, when some suppose him to have received his first appointment to that office, brings it to sixty-one years. But the tradition of the Jews, that he was put to death by Manasseh, is very uncertain; and one of their principal rabbins, Aben Ezra, Com. in Isa 1:1, seems rather to think that he died before Hezekiah, which is indeed more probable. It is however certain that he lived at least to the fifteenth or sixteenth year of Hezekiah; this makes the least possible term of the duration of his prophetical office about forty-eight years. The time of the delivery of some of his prophecies is either expressly marked, or sufficiently clear from the history to which they relate; that of a few others may with some probability be deduced from internal marks; from expressions, descriptions, and circumstances interwoven. It may therefore be of some use in this respect, and for the better understanding of his prophecies in general, to give here a summary view of the history of his time.
The kingdom of Judah seems to have been in a more flourishing condition during the reigns of Uzziah and Jotham, than at any other time after the revolt of the ten tribes. The former recovered the port of Elath on the Red Sea, which the Edomites had taken in the reign of Joram. He was successful in his wars with the Philistines, and took from them several cities, Gath, Jabneh, Ashdod; as likewise against some people of Arabia Deserta, and against the Ammonites, whom he compelled to pay him tribute. He repaired and improved the fortifications of Jerusalem; and had a great army, well appointed and disciplined. He was no less attentive to the arts of peace; and very much encouraged agriculture, and the breeding of cattle. Jotham maintained the establishments and improvements made by his father; added to what Uzziah had done in strengthening the frontier places; conquered the Ammonites, who had revolted, and exacted from them a more stated and probably a larger tribute. However, at the latter end of his time, the league between Pekah, king of Israel, and Retsin, king of Syria, was formed against Judah; and they began to carry their designs into execution.
But in the reign of Ahaz his son not only all these advantages were lost, but the kingdom of Judah was brought to the brink of destruction. Pekah king of Israel overthrew the army of Ahaz, who lost in battle one hundred and twenty thousand men; and the Israelites carried away captives two hundred thousand women and children, who however were released and sent home again upon the remonstrance of the prophet Oded. After this, as it should seem, (see Vitrinpa on Isa 7:2), the two kings of Israel and Syria, joining their forces, laid siege to Jerusalem; but in this attempt they failed of success. In this distress Ahaz called in the assistance of Tiglath-pileser, king of Assyria, who invaded the kingdoms of Israel and Syria, and slew Rezin; but he was more in danger than ever from his too powerful ally; to purchase whose forbearance, as he had before bought his assistance, he was forced to strip himself and his people of all the wealth he could possibly raise from his own treasury, from the temple, and from the country. About the time of the siege of Jerusalem the Syrians took Elath, which was never after recovered. The Edomites likewise, taking advantage of the distress of Ahaz, ravaged Judea, and carried away many captives. The Philistines recovered what they had before lost; and took many places in Judea, and maintained themselves there. Idolatry was established by the command of the king in Jerusalem, and throughout Judea; and the service of the temple was either intermitted, or converted into an idolatrous worship.
Hezekiah, his son, on his accession to the throne, immediately set about the restoration of the legal worship of God, both in Jerusalem and through Judea. He cleansed and repaired the temple, and held a solemn passover. He improved the city, repaired the fortification, erected magazines of all sorts, and built a new aqueduct. In the fourth year of his reign Shalmaneser, king of Assyria, invaded the kingdom of Israel, took Samaria, and carried away the Israelites into captivity, and replaced them by different people sent from his own country; and this was the final destruction of that kingdom, in the sixth year of the reign of Hezekiah.
Hezekiah was not deterred by this alarming example from refusing to pay the tribute to the king of Assyria, which had been imposed on Ahaz: this brought on the invasion of Sennacherib in the fourteenth year of his reign, an account of which is inserted among the prophecies of Isaiah. After a great and miraculous deliverance from so powerful an enemy, Hezekiah continued his reign in peace. He prospered in all his works, and left his kingdom in a flourishing state to his son Manasseh - a son in every respect unworthy of such a father. See Lowth.
Albert Barnes: Notes on the Bible - 1834
Introduction to Isaiah
Section 1. Division of the Books of the Old Testament
Early on the Jews divided the books of the Old Testament into three parts - the Law, the Prophets, and the Hagiographa (the holy writings). The Law was comprised of the five books of Moses. Priority was given to this division because it was the first composed, as well as on account of its containing their civil and ecclesiastical constitution and their oldest historical records.
The Prophets comprised the second and the largest division of the sacred writings of the Jews. This portion included the books of Joshua, Judges, 1 Samuel, 2 Samuel, 1 Kings, and 2 Kings, which were called the "former prophets;" and Isaiah, Jeremiah, Ezekiel, and the books from Hosea to Malachi, which were called the "latter prophets." Daniel has been excluded from this portion by later Jews and assigned to the third division, because they did not regard him as a prophet, but as an historical writer. Formerly, his work was doubtless included in the second division.
The third portion, "the Hagiographa," includes the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra-Nehemiah, and the two books of Chronicles.
This three-fold division of the Old Testament is as old as the time of our Saviour, because he refers to it in Luk 24:44. The Jews attribute the arrangement and division of the canonical books to Ezra. They say that he was assisted in this by 120 men who constituted 'a great synagogue;' that Daniel, and his three friends, Shadrach, Meshach, and Abednego, were of this number; and that Haggai and Zechariah, together with Simon the Just, were also connected with it. But this statement is known to be erroneous. From the time of Daniel to the time of Simon the Just, not less than 250 years intervened (Alexander on the Canon, pp. 26, 27); and of course all these persons could not have been present. It is not, however, improbable that Ezra may have been assisted by learned and pious men who aided him in the work. What Ezra did is indeed unknown. It is the general opinion that he collected and arranged the books which now compose the Old Testament; that perhaps he wrote some of the historical books, or compiled them from fragments of history and documents that might have been in the public archives (compare the Analysis of isa 36); and that he gave a finish and arrangement to the whole. Since Ezra was an inspired man, the arrangement of the sacred books, and the portions which he may have added, thus have the sanction of divine authority. There is no evidence, however, that Ezra "completed" the canon of the Old Testament. Malachi lived after him, and in the First Book of Chronicles 1 Chr. 3 the genealogy of the sons of Zerubbabel is carried down to the time of Alexander the Great - about 130 years subsequent to the time of Ezra. The probability is, therefore, that Ezra "commenced" the arrangement of the books, and that the canon of the Old Testament was completed by some other hand.
The Prophets were divided into "the former and the latter." Among the latter, Isaiah has uniformly held the first place and rank. This has been assigned to him not because he prophesied before all the others. Indeed he preceded Ezekiel and Jeremiah, but Jonah, Amos, and Hosea were his contemporaries. The precedence has been given to his prophecies over theirs, probably for two reasons; first, on account of their length, dignity, and comparative value; and secondly, because the minor prophets were formerly bound in one volume, or written on one roll of parchment, and it was convenient to place them "together," and they all had a place, therefore, after Isaiah. At all times the prophecies in Isaiah have been regarded as the most important of any in the Old Testament; and by common consent they have been deemed worthy of the principal place among the Jewish writings.
Section 2. The Life of Isaiah, and the Characteristics of His Writings
Of the time in which Isaiah lived, little more is known than he has himself told us. In the superscription to his book Isa 1:1, we are told that he was the son of Amoz, and that he discharged the prophetic office under the reign of the kings Uzziah, Jotham, Ahaz, and Hezekiah. In regard to those times, and the character of the period in which they reigned, see section 3 of this introduction (below). It is evident also from the prophecies themselves that he delivered them during the reign of these kings. In Isa 6:1, it is expressly said that he had a vision of Yahweh in the year in which Uzziah died. Of course, he must have commenced his prophetic labors at least as early as during the last year of that king. If that chapter or vision was not designed as an inauguration of the prophet, or an induction into the prophetic office (see the notes on Isa 6:1-13), and if his prophecies were collected and arranged as they were delivered, then it will follow that the pRev_ious chapters isa 1-5 may have been delivered in the reign of Uzziah, and perhaps some time before his death.
There is no express mention made of his uttering any prophecies in the time of Jotham. Hengstenberg and others suppose that the prophecies in isa 2-5 were delivered during his reign. But of this there is no conclusive evidence. He might not have "recorded" anything during his reign; though he may, as a public preacher, have been engaged in the prophetic office in another mode. His writings themselves contain evidence that he was engaged in the prophetic office in the reign of Ahaz. See isa 7 and the following chapters. From isa 36-39 we learn that he was engaged in the prophetic office during the reign of Hezekiah. We have an explicit statement that he was occupied in his prophetic work until the 15th year of Hezekiah, at the commencement of which the ambassadors from Babylon came up to Jerusalem to congratulate him on his recovery from his illness; In Isa 39:1-8 Uzziah died, according to Calmet, 754 years before Christ. Isaiah must therefore have occupied the prophetic office at least from 754 to 707 b. c., or 47 years; that is, under Uzziah one year, under Jotham for 16 years, under Ahaz for 16 years, and under Hezekiah for 14 years.
It is not known at what age Isaiah entered into the prophetic function. It is probable that he lived much longer than to the 15th year of Hezekiah. In Ch2 32:32, it is said that 'the rest of the acts of Hezekiah' were 'written in the vision of Isaiah;' and this statement obviously implies that he survived him, and recorded the deeds of his reign up to his death. Since Hezekiah lived 14 or 15 years after this (Isa 38:5, compare Kg2 18:2), this would make the period of his public ministry to extend to at least 61 or 62 years. If Isaiah survived Hezekiah, he probably lived some time until during the reign of Manasseh. This supposition is confirmed not indeed by any direct historical record in the Old Testament, but by all the traditional accounts which have been handed down to us. The testimony of the Jews and of the early fathers is uniform that Isaiah was put death by Manasseh by being sawn asunder. The main alleged offence was that Isaiah had said that he had seen Yahweh, and that for this he ought to die, in accordance with the law of Moses Exo 33:20, "No man shall see me and live." If Isaiah lived until the time of Manasseh, and especially if Isaiah prophesied under Manasseh's reign, it is probable the true reason why he was put to death was that he was offensive to the monarch and his court.
The circumstances which render the supposition probable that Isaiah lived under Manasseh, and that he was put to death by him by being sawn asunder, are the following:
(1) The fact which has been stated above that Isaiah lived to complete the record of the reign of Hezekiah and of course survived him.
(2) The testimony of the Jewish writers: There is indeed much that is fabulous in their writings, and even in connection with the truths which they record; there is much that is puerile and false. However, there is no reason to doubt the main "facts" which they relate. Indeed, Josephus does not expressly state that he was slain by Manasseh, but he gives an account of the reign of Manasseh which renders it probable that if Isaiah were then alive he would have been put to death. Thus, he says (Ant. book 10, chapter 3, section 1) that 'he barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew some of them, until Jerusalem was overflown with blood.' In the Talmud the following record occurs: Manasseh put Isaiah to death. The rabbi said that he condemned him and put him to death, because he said to him, "Moses, thy lord, said, 'No man shall see me and live' Exo 33:20, but thou hast said, 'I saw the Lord upon a throne high and lifted up' Isa 6:1. Moses, thy lord, said, 'Who will make the Lord so near that we can call to him'; but thou hast said, 'Seek the Lord while he may be found, call upon him while he is near' Isa 55:6. Moses, thy lord, said, 'The number of thy days will I fulfill' Exo 22:26; but thou hast said, 'I will add to thy days fifteen years' Isa 38:5, etc. See Gesenius, Einlei. p. 12. The testimony of the Jews on this subject is uniform. Michaelis (the Preface to Isaiah) has referred to the following places in proof on this point. Tract. Talmud. Jabhamoth, 49; "Sanhedrin, fol. 103; Jalkut, part ii. fol. 38; Schalscheleth Hakkab." fol. 19. Rashi and Abarbanel in their commentaries give the same statement.
(3) The testimony of the early Christian writers is the same. Justin Martyr, in his dialogue with Trypho the Jew, speaking of Isaiah, says, ὄν πρίον ζυλῳ ἐπρίσατε on prioni zulō eprisate, 'whom ye sawed asunder with a wooden saw.' Tertullian (de patientia, c. 14) says, His patientiae viribus secatur Esaias. - Lactantius (lib. iv. c. 2) says, Esais, quem ipsi Judaei serra consectum crudelissime necaverunt. - Augustine (de Civit. Dei, lib. 18, c. 24) says, 'the prophet Isaiah is reputed to have been slain by the impious King Manasseh.' Jerome (on Isa 57:1) says, that the prophet prophesied in that passage of his own death, for 'it is an undisputed tradition among us, that he was sawn asunder by Manasseh, with a wooden saw.' These passages and others from the Jewish writers and from the fathers are to be found in Michaelis' Preface to Isaiah; in Gesenius' Introduction; and in Carpzov, Crit. Sacr. In a matter of simple fact, there seems to be no reason to call this testimony into question. It is to be remembered that Jerome was well acquainted with Hebrew, that he dwelt in Palestine, and no doubt has given the pRev_alent opinion about the death of Isaiah.
(4) The character of Manasseh was such as to make it probable that, if Isaiah lived at all during his reign, Manasseh would seek his death. In Kg2 21:16, it is said of Manasseh that he 'shed innocent blood very much, until he had filled Jerusalem from one end to another.' This account is in entire accordance with that of Josephus, quoted above. In the early part of his reign, it is recorded that he did evil, and especially that he raised the high places and the altars of idolatry which Hezekiah had destroyed, and endeavored to restore again the abominations which had existed in the time of Ahab, Kg2 21:2-3. It is scarcely credible that such a man as Isaiah would see all this done without some effort to pRev_ent it; and it is certain that such an effort would excite the indignation of Manasseh. If, however, Manasseh cut off the righteous men of Jerusalem, as Josephus testifies, and as the author of the Books of Kings would lead us to believe, there is every probability that Isaiah would also fall a sacrifice to his indignation. It is not necessary in order to this to suppose that Isaiah appeared much in public; or that, being then an old man, he should take a prominent part in the transactions of that period. That we have no recorded prophecy of that time, as we have of the times of Uzziah, Ahaz, and Hezekiah, leaves it probable that Isaiah had withdrawn from the more public functions of the prophetic office, and probably (see section 4 of this introduction) had given himself to the calm and holy contemplation of future and better times under the Messiah. But still Isaiah's sentiments would be known to the monarch; and his influence while he lived among the people may have been materially in the way of the designs of Manasseh. Manasseh, therefore, may have regarded it as necessary to remove him, and in the slaughter of the good men and prophets of his time, there is every probability that Isaiah would have been made a victim.
(5) It affords some confirmation of this statement that Paul Heb 11:37 affirms of some of the ancient saints, that they were 'sawn asunder.' In the Old Testament there is no express mention of any one's being put to death in this manner, but it has been common with all expositors, from the earliest periods, to suppose that Paul had reference to Isaiah. The universal tradition on this subject among the Hebrews makes this morally certain. It is certain that Paul could not have made such an enumeration unless there was a well-established tradition of some one or more who had suffered in this manner; and all tradition concurs in assigning it to Isaiah.
(6) The character of the second part of the prophecies of Isaiah isa 40-66 accords with this supposition. They are mainly employed in depicting the glories of a future age; the blessedness of the times of the Messiah. They bespeak the feelings of a holy man who was heart-broken with the existing state of things; and who had retired from active life, and sought consolation in the contemplation of future blessings. No small part of those prophecies is employed in lamenting an existing state of "idolatry" (see particularly isa 40; isa 41; Isa 56:1-12; isa 57; isa 65), and the pRev_alence of general irreligion. Such a decryption does not accord with the reign of Hezekiah; and it is evidently the language of a man who was disheartened with pRev_ailing abominations, and who, seeing little hope of immediate reform, cast his mind forward into future times, and sought repose in the contemplation of happier days. How long Isaiah may have lived under Manasseh is unknown; and hence, it is not possible to ascertain Isaiah age when he was put to death. We may reasonably suppose that Isaiah entered into his prophetic function as early as the age of twenty. From Jer 1:6, we learn that an earlier call than this to the prophetic office sometimes occurred. On this supposition, Isaiah would have been 82 years of age at the death of Hezekiah. There is no improbability, therefore, in the supposition that he might have lived 10 or even 15 years or more, under the long reign of Manasseh. The priest Jehoiada attained the great age of 130 years Ch2 24:15. Evidently, Isaiah lived a retired and a temperate life. It is the uniform tradition of the oriental Christians that he lived to the age of 120 years; see Hengstenberg's Christol. vol. i. p. 278.
Where Isaiah lived is not certainly known nor are many of the circumstances of his life known. Isaiah's permanent residence, in the earlier part of his prophetic life, seems to have been at Jerusalem. During the reign of the ungodly Ahaz, he came forth boldly as the reprover of sin, and evidently spent a considerable part of his time near the court, isa 7 and following. His counsels and warnings were then derided and disregarded. Hezekiah was a pious prince, and admitted Isaiah as a counselor, and was inclined to follow Isaiah advice. In Hezekiah's reign Isaiah was treated with respect, and Isaiah had an important part in directing the public counsels during the agitating occurrences of that reign. If Isaiah lived in the time of Manasseh, he probably retired from public life; his counsel was unsought, and if offered, was disregarded. It is evident that he did not entirely withdraw from his office as a reprover isa 56-58, but his main employment seems to have been to contemplate the pure and splendid visions which relate to the happier times of the world, and which constitute the close of his prophecies, isa 40-66.
Of the family of Isaiah little is known. The Jewish writers constantly affirm that Isaiah was of noble extraction, and was closely connected with the royal family. The name of his father was Amoz, or "Amotz" - אמוץ 'â mô ts; not the prophet Amos, as some have supposed, for his name in Hebrew is אמוס 'amô s, Amos. Amoz (Amotz), the father of Isaiah, the Jews affirm to have been the brother of Amaziah the son of Joash, king of Judah, Kg2 14:1. Thus, David Kimchi on Isa 1:1, writes, 'We are ignorant of his family, from what tribe he was, except that our doctors have handed down by tradition, that Amotz and Amaziah were brothers.' And thus Rabbi Solomon says, 'It is handed down to us from our ancestors that Amotz and Amaziah were brothers.' The same is said also by Rabbi Levi (in Megilla, c. i. fol. 10); and by Abarbanel, Preface fol. 1 (quoted by Michaelis, Preface to isa) In this supposition there is nothing improbable: and the fact that he was admitted so freely to the counsels of Hezekiah, and that he went so boldly to Ahaz Isa 7:1, may seem to give some countenance to the idea that he was connected with the royal family.
Isaiah's father was evidently well known; see Isa 1:1, and elsewhere, where his name is introduced. Indeed, it is not improbable that most of the prophets were descended from families that were highly respectable, since they generally mention the name of their father as a name that is well known; compare Eze 1:3; Jer 1:1; Hos 1:1; Joe 1:1; Jon 1:1; Zep 1:1; Zac 1:1. In the other prophets the name of the "father" is omitted, probably because he was obscure and unknown. It is morally certain that Isaiah was not connected with the Levitical order, since if he had been, this would have been designated as in Jer 1:1; Eze 1:3. The wife of Isaiah is called "a prophetess" Isa 8:3, and it is supposed by some that she had the spirit of prophecy, but the more probable opinion is that the wives of the prophets were called prophetesses, as the wives of the priests were called "priestesses."
On the question as to whether Isaiah had more than one wife, see the notes at isa 7 and notes at isa 8. Two sons of Isaiah are mentioned, both of whom had names suited to awaken religious attention, and who were in some sense the pledges of the fulfillment of divine predictions. The name of the one was "Shear-Jashub" Isa 7:3, the meaning of which is, "the remainder shall return" - designed, undoubtedly, to be a sign or pledge that the remnant of the Jews who should be carried away at "any time" would return; or that the whole nation would not be destroyed and become extinct. This was one of the axioms or fundamental points in all the writings of this prophet; and whatever calamity or judgment he foretold, it was always terminated with the assurance that the nation would still be ultimately preserved, and greatly enlarged, and glorified. Isaiah seems to have resolved this idea to keep as much as possible before the minds of his countrymen, and to this end he gave his son a name that would be to them a pledge of his deep conviction of this truth.
The name of the other is "Maher-Shalal-Hash-Baz" Isa 8:1, "haste to the spoil; haste to the prey" - a name significant of the fact that the Assyrians isa 7 would soon ravage and subdue the land, or they would extensively plunder the kingdom of Judea. Tradition says that the death of Isaiah occurred in Jerusalem near the fountain of Siloam. Just below this fountain and opposite to the point where Mount Ophel terminates is a large mulberry-tree with a terrace of stones surrounding its trunk, where it is said Isaiah was sawn asunder; Robinson's Bib. Research, i. 342. The tradition further is, that his body was buried here, whence it was removed to Paneas near the sources of the Jordan, and from thence to Constantinople in the year of our Lord 442 a. d.
Great respect was paid to Isaiah and his writings after his death. It is evident that Jeremiah imitated him (compare the notes at Isa 15:1-9 and notes at Isa 16:1-14); and there is abundant evidence that Isaiah was studied by the other prophets. The regard with which he was held by the Lord Jesus, and by the writers of the New Testament will be shown in another part of this introduction (section 6). Josephus (Ant. book 11, chapter 1, section 2) says that Cyrus was moved by the reading of Isaiah to the acknowledgment of the God of Israel, and to the restoration of the Jews, and to the rebuilding of the temple. After stating (section 1) the decree which Cyrus made in favor of the Jews, he adds, 'This was known to Cyrus by his reading the book which Isaiah left behind of his prophecies: for this prophet had said that God had spoken thus to him in a secret vision, "My will is that Cyrus whom I have appointed to be king over many and great nations will send back my people to their own land, and build my temple."
This was foretold by Isaiah 140 years before the temple was demolished. Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition came upon him to fulfill what was so written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them permission to go back to their own country and to rebuild their city Jerusalem and the temple of their God. In this passage of Josephus there is an undoubted reference to Isa 44:28; 'That saith of Cyrus, He is my Shepherd, and shall perform all my pleasure, even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid;' compare Isa 45:1 ff. On the genuineness of this passage of Josephus see Whiston's note. It is justly remarked (see Jahn's observation, quoted by Hengstenberg, Christol. i. 279) that this statement of Josephus furnishes the only explanation of the conduct of Cyrus toward the Jews. It is only a commentary on Ezr 1:2, where Cyrus says, 'Yahweh, the God of heaven and earth hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem which is in Judah.' It is incredible that Cyrus would not have seen the prophecy Isa 44:28 respecting himself before he made this proclamation.
The writings of the fathers are full of the praise of Isaiah. Jerome says of him that he is not so much to be esteemed a prophet as an evangelist. And he adds, 'he has so clearly explained the whole mystery of Christ and the church that you will regard him not as predicting future events but as composing a history of the past.' In Jerome's "Epistle ad Paulinum" he says, 'Isaiah seems to me not to have composed a prophecy but the gospel!' And in Jerome's preface he says, 'that in his (Isaiah's) discourse he is so eloquent, and is a man of so noble and refined elocution, without any mixture of rusticity, that it is impossible to preserve or transfuse the beauty of his style in a translation;' compare the Confessions of Augustine, ix. 5; De Civita. Dei. lib. viii. c. 29. Moses Amyraldus said of Isaiah that he 'seems to thunder and give off lightning; he seems to confound and mingle not Greece, as was formerly said of Pericles; not Judea, and the neighboring regions, but heaven and earth and all the elements;' see Michaelis' Preface to Isaiah, pp. 8-10; compare Josephus, Ant. book 10, chapter 3; also Sirach 48:22.
'The style of Isaiah,' says Hengstenberg, Christol. vol. i. p. 281, 'is in general characterized by simplicity and sublimity; in the use of imagery, he holds an intermediate place between the poverty of Jeremiah and the exuberance of Ezekiel. In other respects, his style is suited to the subject, even changes with it. In his denunciations and threatenings, Isaih is earnest and vehement; in his consolations and instructions, on the contrary, Isaiah is mild and insinuating; in the strictly poetic passages, Isaiah is full of impetuosity and fire. He so lives in the events that he describes that the future becomes to him the same as the past and the present.'
It is now generally conceded that a considerable portion of Isaiah, like the other prophets, is poetry. For the establishment of this opinion, we are indebted mainly to Dr. Lowth. 'It has,' says he, (Prelim. Diss. to Isaiah) 'I think, been universally understood that the prophecies of Isaiah were written in prose. The style, the thoughts, the images, the expressions, have been allowed to be poetical, and that in the highest degree; but that they were written in verse, in measure, in rhythm, or whatever it is that distinguishes poetry the composition of those books of the Old Testament which are allowed to be poetical, such as Job, the Psalms, and the Proverbs, from the historical books, as mere prose, this has never been supposed, at least has not been at any time the pRev_ailing feeling.'
The main object of Lowth, in his "Preliminary Dissertation," was to demonstrate that the prophecies of Isaiah have all the characteristics of Hebrew poetry; a position which he has abundantly established, and which is admitted now by all to be correct. For a more extended view of the nature of Hebrew poetry, the reader may consult Barnes' introduction to the Book of Job.
In all ages, Isaiah has been regarded as the most sublime of all writers. He is simple, bold, rapid, elevated; he abounds in metaphor, and in rapid transitions; his writings are full of the most sublime figures of rhetoric and the most beautiful ornaments of poetry. Grotius compares him to Demosthenes. 'In his writings we meet with the purity of the Hebrew tongue, as in the orator with the delicacy of the Attic taste. Both are sublime and magnificent in their style; vehement in their emotions; copious in their figures; and very impetuous when they describe things of an enormous nature, or that are grievous and odious. Isaiah was superior to Demosthenes in the honor of illustrious birth.' Commentary on Kg2 19:2. It may be added here, that although his writings are not so ancient as those of Moses, or as those of Homer and Hesiod, yet they are more ancient than most of the admired Classic productions of Greece, and are far more ancient than any of the Latin Classics. As an "ancient writer" he demands respect. And laying out of view altogether the idea of his inspiration, and his "religious" character, he has a claim as a poet, an orator, a writer of eminent beauty and unrivaled sublimity to the attention of those who are seeking eminence in literature.
No reason can be given why in a course of mental training, Isaiah, and the language in which he wrote, should be neglected, while Hesiod and Homer, with the language in which they wrote, should be the objects of admiration and of diligent culture. In no book, perhaps, can the mere man of taste be more gratified than in the study of Isaiah; by no writings would the mind be more elevated in view of the beautiful and the sublime, or the heart be more refined by the contemplation of the pure. Few - very few of the Greek and Latin Classical writers - can be put into the hands of the young without endangering the purity of their morals; but Isaiah may be studied in all the periods of youth, and manhood, and old age, only to increase the virtue of the heart and the purity of the imagination, at the same time that he enriches and expands the understanding. And while no one who has just views of the inestimable value of the Greek and Latin Classics in most of the respects contemplated in education would wish to see them banished from the schools, or displaced from seminaries of learning, yet the lover of ancient writings, of purity of thought and diction, of sweet and captivating poetry, of the beautiful and sublime in writing, of perhaps the oldest language of the world, and of the pure sentiments of Rev_elation, may hope that the time will come when the Hebrew language shall be deemed worthy of culture in American schools and colleges as well as the Latin and Greek; and that as a part of the training of American youth, Isaiah may be allowed to take a place "at least" as honorable as Virgil or Homer - as Cicero or Demosthenes.
It is indeed a melancholy reflection which we are compelled to make on the seminaries of learning in our land - a Christian land - that the writings of the Hebrew prophets and poets have been compelled to give place to the poetry and the mythology of the Greeks; and that the books containing the only system of pure religion are required to defer to those which were written under the auspices of idolatry, and which often express sentiments, and inculcate feelings, which cannot be made to contribute to the purity of the heart, or be reconciled with the truth as Rev_ealed from heaven. As specimens of taste; as models of richness of thought and beauty of diction; as well as for their being the vehicles in which the knowledge of the only true religion is conveyed to man, these writings have a claim on the attention of the young. If the writings of Isaiah were mere human compositions; if they had come down to us as the writings of Demosthenes and Homer have done; and if they had not been connected with "religion," we might be permitted to express the belief that the Jewish "Classics," along with the Classics of Greece and Rome, would have been allowed an honorable place in all the seminaries of learning, and in all the public and private libraries of the land.
Section 3. The Times of Isaiah
As we have seen, Isaiah lived for the greater part of a century, and possibly even more than a century. It is probable also that for a period of more than 70 years he exercised the prophetic function. During that long period, important changes must have occurred; and a knowledge of some of the leading events of his time is necessary to understand his prophecies. Indeed, a simple knowledge of historical facts will often make portions of his prophecies clear which would otherwise be entirely unintelligible.
The kingdom of Israel, which during the reigns of David and Solomon had been so mighty and so magnificent, was divided into two separate kingdoms 990 years before Christ, or 240 years before Isaiah entered into his prophetic office. The glory of these kingdoms had departed; and they had been greatly weakened by contentions with each other and by conflicts with surrounding nations. In a particular manner, the kingdom of Israel (Samaria, Ephraim, the ten tribes, as it was indiscriminately called) had been governed by a succession of wicked princes, had become deeply imbued with idolatry, and had so far provoked God as to make it necessary to remove them to a foreign land. It was during the time in which Isaiah discharged the duties of the prophetic function that that kingdom was utterly overturned and the inhabitants were transplanted to a distant country. In the year 736 b. c., or not far from 20 years after Isaiah entered into his work, Tiglath-Pileser, king of Assyria killed Rezin, king of Damascus, the ally of Pekah, the king of Samaria. Tiglath-Pileser entered the land of Israel and took many cities and captives, chiefly in Gilead and Galilee, and he carried many of the inhabitants to Assyria; Kg2 16:5-9; Amo 1:5; Kg2 15:29; Ch1 5:26.
This was the first captivity of the kingdom of Israel. Shalmaneser succeeded Tiglath-Pileser as king of Assyria in 724 b. c. In the year 721 b. c. Shalmaneser besieged Samaria, and, after a siege of three years, he took it. He carriedthe inhabitants which Tiglath-Pileser had not removed beyond the Euphrates he and placed them in cities there 2 Kings 17:3-18; Hos 13:16; Ch1 5:26. This was the end of the kingdom of Israel, after it had subsisted for 254 years. Isaiah exercised the prophetic function during about 30 of the last years of the kingdom of Israel. But his residence was principally at Jerusalem; and not many of his predictions have reference to the kingdom of Israel. Most of his prophecies which have reference to the Jews relate to the kingdom of Judah and to Jerusalem.
The kingdom of Judah, whose capital was Jerusalem, had greatly declined from the splendor and magnificence which had existed under David and Solomon. It had been greatly weakened by the Rev_olt of the ten tribes, and by the wars in which it had been engaged with the kingdom of Samaria, as well as with surrounding nations. Though its kings were superior in virtue and piety to the kings of Israel, yet many of them had been unworthy to be the descendants of David and their conduct had exposed them greatly to divine displeasure.
When Isaiah entered into his prophetic office, the throne was occupied by Uzziah; or as he is elsewhere called, Azariah. He succeeded his father Amaziah, and was 16 years old when he came to the throne, and he reigned for 52 years. Uzziah began his reign in the year 809 b. c., and, of course, his reign extended to the year 757 b. c. His general character was that of integrity and piety. He was a worshipper of the true God, yet he did not remove the groves and high places which had been established in the land for idolatrous worship. He greatly strengthened Jerusalem, was successful in his wars with the Philistines, with the Arabians, and the Ammonites, and extended his kingdom somewhat into surrounding regions. Near the close of his life he was guilty of one act of rashness and folly in claiming as a monarch the right of going into the temple of the Lord, and of burning incense upon the altar. For this sin he became a leper and remained so until his death; 2 Kings 15; 2 Chr. 26. Of course, he was regarded as unclean and was obliged to dwell by himself in a separate house; Ch2 26:21. During this period, the affairs of the government were administered by his son, Jotham; Ch2 26:21. During the reign of Uzziah it is probable that Isaiah exercised the prophetic function for only a short time, perhaps for a single year. None of Isaiah's prophecies can be proved with certainty to relate to Uzziah's reign except what is contained in Isa 6:1-13. It is more natural, however, to suppose that those in the pRev_ious five chapters were delivered durring the reign of Uzziah.
Uzziah (Azariah) was succeeded by his son, Jotham. He ascended the throne at the age of 25, and reigned for 16 years in Jerusalem. The general character of Jotham was like that of his father. He was upright; and he was not guilty of idolatry. Yet, the high places were not removed, the groves still remained, and the state of the people was corrupt Kg2 15:32-36; Ch2 27:1-9. Jotham carried forward the plan which his father had commenced of fortifying the city Ch2 26:3 and of enlarging and beautifying his kingdom. In a particular manner, Jotham is said to have built a high gate to the house of the Lord, and to have fortified Ophel; Ch2 26:3. Ophel was a mountain or "bluff," which was situated between Mount Zion and Mount Moriah. From the base of this bluff flowed the waters of Siloam. This hill was capable of being strongly fortified and of contributing much to the defense of the city, and, accordingly, it became one of the strongest places in Jerusalem. Jotham also built cities, and castles, and towns in the mountains and forests of Judea Ch2 26:4, and it is evident that his great aim was to beautify and strengthen his kingdom. The principal wars in which he was engaged were with the Ammonites, whom he subdued and laid under tribute Ch2 26:5.
It was during the reign of Jotham that very important events occurred in the vast empire of the East. The ancient empire of the Assyrians which had governed Asia for more than 1, 300 years was dissolved upon the death of Sardanapalus in the year 747 b. c. Sardanapalus was distinguished for sloth and luxury. He sunk into the lowest depths of depravity, clothed himself as a woman, spun amidst the companies of his concubines, painted his face and decked himself as a harlot. So debased was he that his reign became intolerable. He became odious to his subjects and particularly to Arbaces the Mede, and to Belesis the Babylonian. Belesis was a captain, a priest, and an astrologer.
So, by the rules of his art, he took it upon himself to assure Arbaces that he should dethrone Sardanapalus, and become lord of all his dominions. Arbaces listened to him, and promised him the chief place over Babylon if his prediction proved to come true. Arbaces and Belesis promoted a Rev_olt, and the defection spread among the Medes, Babylonians, Persians, and Arabians, who had been subject to the Assyrian empire. They mustered an army of not less than 400, 000 men, but were at first defeated by Sardanapalus, and driven to the mountains; but they again rallied and were again defeated with great slaughter, and put to flight toward the hills. Belesis, however, persisted in the opinion that the gods would give them the victory, and a third battle was fought, in which they were again defeated. Belesis again encouraged his followers; and it was determined to try to secure the aid of the Bactrians.
Sardanapalus, supposing victory was secure, and that there could be no more danger, had returned to his pleasures, and given himself and his army up to riot and dissipation. Belesis and Arbaces, with the aid of the Bactrians, fell upon the army, sunk in inglorious ease and vanquished it entirely. Somehow they drew Sardanapalus outside the walls of his capital. Here, closely besieged, he sent away his three sons and two daughters into Paphlagonia. In Nineveh Sardanapalus determined to defend himself, trusting to an ancient prophecy, "that Nineveh could never be taken until the river became her enemy;" and as he deemed this impossible, he regarded himself as secure. He maintained his position, and resisted the attacks of his enemies for two years, until the river, swelled by great rains, rose and overflowed a considerable part of it. Regarding his affairs as now desperate, he caused a vast pile of wood to be raised in a court of his palace, in which he placed his gold and silver and royal apparel, and within which he enclosed his eunuchs and concubines, and retired within his palace, and caused the pile to be set on fire, and was consumed himself with the rest; Universal History, the Ancient Part, vol. iii. pp. 354-358. London edition, 1779.
From this kingdom, thus destroyed, arose the two kingdoms of Assyria, as mentioned in the Scriptures, and of Babylonia. Arbaces, who, according to Prideaux, is the same as Tiglath-Pileser (compare however, Universal History, vol. v. 359), obtained a large part of the empire. Belesis had Babylon, Chaldea, and Arabia. Belesis, according to Prideaux (Connection, book i. p. 114), was the same as Nabonassar, or Baladan (see the note at Isa 39:1); and was the king from whom was reckoned the famous era of Nabonassar, commencing in the 747th year before the Christian era. It is not improbable that there was some degree of dependence of the Babylonian portion of the empire upon the Assyrian empire; or that the king of Babylon was regarded as a viceroy to the king of Assyria, since we know that among the colonists sent by Shalmaneser to populate Samaria after the ten tribes were carried away were some from Babylon, which is there mentioned in such a manner as to leave the impression that it was a province of Assyria Kg2 17:24. The kingdom of Babylon, however, ultimately acquired the ascendency, and the Assyrian kingdom was merged into the Chaldean monarchy. This occurred about 100 years after the reign of Nabonassar, or Baladan, and was effected by an alliance formed between Nabopolassar and Cyaxares the Median; see Robinson, Calmet, "Babylonia"; compare the note at Isa 39:1. It should be observed, however, that the history of the Assyrian empire is one of the most obscure portions of ancient history; see the article "Assyria" in Robinson, Calmet.
There is no decided evidence that Isaiah delivered any prophecies during the reign of Jotham. Most commentators have supposed that the prophecies in isa 2-5 were delivered during his reign; but there is no internal proof to demonstrate it. See the analysis of these chapters.
Jotham was succeeded by Ahaz. He was the 12th king of Judah. He came to the throne at the age of 20 years and reigned in Jerusalem for 16 years, and, of course, died at the age of 36. He ascended the throne, according to Calmet, 738 years before the Christian era; see Kg2 16:2; Ch2 28:5. The character of Ahaz was the Rev_erse of that of his father; and, excepting Manasseh, his grandson, there was probably not a more impious prince who ever sat on the throne of Judah, nor was there a reign that was on the whole more disastrous than his. A statement of his evil deeds and a brief record of the calamitous events of his reign is given in 2 Chr. 23 and in 2 Kings 16. He imitated the kings of Israel and Samaria in all manner of abominations and disorders. Early on, he made images of the Baalim. He burned incense in the Valley of Hinnom to idol gods and even burned his own children in the fire. He established idolatrous places of worship in every part of the land and caused the worship of idols to be celebrated in the groves and upon all the hills in Judea.
As a consequence of this idolatry, and as a punishment for his sins and the sins of the nation, his kingdom was invaded by the joint forces of the kings of Syria and of Samaria. A large number of captive Jews were carried to Damascus; and, in one day, Pekah, the king of Samaria, killed 120, 000, and took captive 200, 000 more whom he planned to carry captive to Samaria. This he would have done but for the remonstrance of the prophet Obed, who pled with him, and represented the impropriety of his carrying his brethren into bondage; and, at his solicitation, and from the apprehension of the wrath of God, the captives were returned to Jericho, and set at liberty Ch2 28:15. It was at this juncture, and when Ahaz trembled with alarm at the prospect of the invasion of the kings of Syria and Samaria, that he resolved to call in the aid of the Assyrians, and thus to repel the apprehended invasion.
Though he had been able to defeat the united armies of Syria and Samaria once Kg2 16:5, yet those armies returned once more, and Ahaz in alarm determined to seek the aid of Assyria. For this purpose he sent messengers, with terms of most humble submission and entreaty, and with the most costly presents that his kingdom could furnish, to secure the alliance and aid of Tiglath-Pileser, the king of Assyria Kg2 16:7-8. It was at this time, when Ahaz was so much alarmed, that Isaiah met him at the conduit of the upper pool in the highway of the fuller's field Isa 7:3-4, and assured him that he had no occasion to fear the united armies of Syria and Samaria; that Jerusalem was safe, and that God would be its protector. He assured him that the kingdoms of Syria and Samaria would not be enlarged by the accession and conquest of the kingdom of Judah Isa 7:7-9. So, Isaiah advised Ahaz to ask for a sign (demonstration) from Yahweh that this would be fulfilled Isa 7:10-11.
Ahaz indignantly, though with the appearance of religious scruple, said that he would not ask for a sign Isa 7:12. The secret reason, however, why he was not solicitous to procure a sign from Yahweh was that he had formed an alliance with the king of Assyria and scorned the idea of recognizing his dependence upon Yahweh. Isaiah, therefore, proceeded Isa 7:13. to assure him that Yahweh would himself give a sign anyway and would furnish a demonstration to him that the land would be soon forsaken of both the kings which Ahaz dreaded. See the notes at isa 7. Isaiah then proceeded to state the consequences of his alliance with the king of Assyria and to assure him that the result would be, that, under the pretence of helping him, he would bring up his forces upon the land of Judah and spread devastation and ruin, and that only Jerusalem would be spared (Isa 7:17 ff and isa 8). The prophecy respecting the speedy removal of the two kings of Syria and Samaria was accomplished (see the notes at Isa 7:16).
At about the same time, the kingdom of Judah was threatened with an invasion from the Edomites and Philistines Ch2 28:17-18. In this emergency, Ahaz had recourse to his old ally the king of Assyria Ch2 28:20-21. To secure his friendship, Ahaz made him a costly present obtained from the temple, from his own house, and from the princes Ch2 28:21. The king of Assyria professedly accepted the offer, marched against Rezin the king of Syria, took Damascus, and killed Rezin, agreeably to the prediction of Isaiah Isa 7:16. While Tiglath-Pileser was at Damascus, Ahaz visited him, and being much charmed with an altar which he saw there, he sent a model of it to Urijah the priest to have one constructed like it in Jerusalem Kg2 16:10. This was done. Ahaz returned from Damascus, offered sacrifice upon the new altar which he had had constructed, and gave himself up to every kind of idolatry and abomination Kg2 16:12. Ahaz offered sacrifice to the gods of Damascus on the pretence that they had defended Syria and that it might be rendered propitious to defend his own kingdom Ch2 28:23. Then Ahaz broke up the vessels of the temple, shut up the doors, and erected altars to the pagan deities in every part of Jerusalem Ch2 28:24-25. Thus, Ahaz finished his inglorious reign in the 36th year of his age, and he was buried in the city of Jerusalem, but not in the sepulchres of the kings, on account of his gross abominations Ch2 28:27.
The prediction of Isaiah isa 7-8 that his calling for the aid of the king of Assyria would result in disaster to his own land and to all the land except for Jerusalem (see the note at Isa 8:8) was not accomplished during the time of Ahaz, but was literally fulfilled in the calamities which occurred by the invasion of Sennacherib in the time of Hezekiah (see the notes at isa 8; isa 36-39).
It is not known with certainty what prophecies were delivered by Isaiah in the time of Ahaz. It is certain that those contained in isa 7-9 were uttered during his reign, and there is every probability that those contained in isa 10-12 were also given then. Perhaps some of the subsequent predictions were uttered during his reign as well.
Ahaz was succeeded by his son, Hezekiah, one of the most pious kings that ever sat upon the throne of David. He was 25 years old when he began to reign, and he reigned for 29 years Ch2 29:1. Hezekiah's character was the Rev_erse of that of his father. One of the first acts of his reign was to remove the evils introduced during the reign of Ahaz, and to restore again the pure worship of God. Hezekiah began the work of reform by destroying the high places, cutting down the groves, and overturning the altars of idolatry. He destroyed the brass serpent which Moses had made, and which had become an object of idolatrous worship. He ordered the doors of the temple to be rebuilt, and the temple itself was thoroughly cleansed and repaired Kg2 18:1-6; 2 Chr. 29:1-17. He restored the observance of the Passover, and it was celebrated with great pomp and joy (2 Chr. 30ff), and he restored the regular worship in the temple as it was in the time of Solomon Ch2 28:18. Successful in his efforts to reform the religion of his country and in his wars with the Philistines Kg2 18:8, he resolved to cast off the inglorious yoke of servitude to the king of Assyria Kg2 18:7. Therefore, Hezekiah refused to pay the tribute which had been promised to the Assyrian monarch which had been paid by his father, Ahaz.
As might have expected, this resolution excited the indignation of the king of Assyria, and led to the resolution to compel submission. Sennacherib, therefore, invaded the land with a great army; spread desolation through no small part of it; and was rapidly advancing toward Jerusalem. Hezekiah saw his error, and, alarmed, he sought to avoid the threatened blow. So, he put the city in the best possible posture of defense. He fortified it, enclosed it with a second wall, erected towers, repaired the Millo fortification in the City of David, stopped up all the fountains, and made darts and shields so that the city might be defended Ch2 32:1-8. He tried to prepare himself as well as possible to meet the mighty foe; and he did all that he could to inspire confidence in the true God among the people (see the notes at Isa 22:9-11).
Yet, as if not quite confident that Hezekiah could be able to hold out during a siege, and to resist an army so mighty as that of Sennacherib, he sent ambassadors to him, acknowledged his error, and sued for peace. Sennacherib proposed that Hezekiah should send him 300 talents of silver, and 30 talents of gold, and gave the implied assurance that if this were done his army should be withdrawn Kg2 18:13-14. Hezekiah readily agreed to send what was demanded. And to accomplish this, Hezekiah emptied the treasury, and stripped the temple of its ornaments Kg2 18:15-16. Sennacherib then went on down to Egypt (see the notes at isa 36 and notes at isa 37) and was repelled before Pelusium by the approach of Tirhakah, king of Ethiopia, who had come to the aid of the Egyptian monarch. Upon his return, however, Sennacherib sent messengers from Lachish, and a portion of his army to Jerusalem to demand its surrender Isa 36:2. To this embassy no answer was returned by the messengers of Hezekiah Isa 36:21-22; and the messengers of Sennacherib returned to him at Libnah (see the note at Isa 37:8). At this period, Sennacherib was alarmed by the rumor that Tirhakah, whom he had so much reason to dread, was advancing against Sennacherib Isa 37:9, and again Sennacherib sent messengers to Hezekiah to induce Hezekiah to surrender, intending evidently to anticipate the news that Tirhakah was coming, and to secure the conquest of Jerusalem without being compelled to settle down before it in a long siege. This message, like the former, was unsuccessful. Hezekiah spread the case before Yahweh Isa 37:15-20, and Hezekiah received the answer that Jerusalem was safe. Sennacherib advanced to attack the city, but, in a single night 185, 000 of his men were destroyed by an angel of the Lord, and he himself fled to his capital, where he was slain by his two sons Isa 37:36-38.
These events were among the most important in Jewish history. Isaiah lived during their occurrence; and a large portion of his prophecies from isa 14-39 are occupied with allusions to and statements of these events. Isaiah gave himself to the work of preparing the nation for them, assuring them that they would come, but that Jerusalem should be safe. Isaiah seems to have labored to inspire the mind of Hezekiah and the minds of the people with confidence in God, that when the danger should arrive, they might look to Him entirely for defense. In this Isaiah was eminently successful; and Hezekiah and the nation put unwavering confidence in God. An accurate acquaintance with the causes, and the various events connected with the overthrow of Sennacherib is indispensable to a clear understanding of the Book of Isaiah, and these causes and events I have endeavored to present in the notes at the several chapters which refer to that remarkable invasion. Soon after this, Hezekiah became dangerously ill, and Isaiah announced to him that he must die Isa 38:1. Hezekiah prayed to God for the preservation of his life, and an assurance was given to him that he would live 15 years longer Isa 38:5. In attestation of this, and as a demonstration of it, the shadow on the sun-dial of Ahaz was made to recede ten degrees (see the notes at Isa 38:8).
Hezekiah, after his signal success over his foe, and the entire deliverance of his kingdom from the long dreaded invasion, and his recovery from the dangerous illness, became eminently prosperous and successful. He was caressed and flattered by foreign princes, presents of great value were given to him, and he surrounded himself with the usual splendor and magnificence of an oriental monarch Ch2 32:23, Ch2 32:27-28. As a consequence of this, his heart was lifted up with pride; he gloried in his wealth and magnificence, and even became proud of the divine interposition in his favor. To show what was in his heart, and to humble him, he was left to display his treasures in an ostentatious manner to the ambassadors of Merodach-Baladan, king of Babylon Ch2 32:25, Ch2 32:31, and, for this act, received the assurance that all his treasures and his family would be carried in inglorious bondage to the land from whence the ambassadors came (Kg2 20:12-18; see the notes at Isa 39:1-8). The rest of the life of Hezekiah was in peace Isa 39:8. He died at the age of 54, and was buried in the most honored of the tombs of the kings of Judah Ch2 32:33, and was deeply lamented by a weeping people at his death.
The reign of Hezekiah stretched through a considerable portion of the prophetic ministry of Isaiah. A large part of his prophecies are, therefore, presumed to have been uttered during this reign. It is probable that to this period we are to attribute the entire series from isa 13-39 inclusive. The most important of Isaiah's prophecies, from isa 40-66, I am disposed to assign to a subsequent period - to the reign of Manasseh. The reasons for this may be seen, in part, in section 2 of this introduction.
Hezekiah was succeeded by his son, Manasseh. The reasons for thinking that any part of the life of Isaiah was passed under the reign of this wicked prince have been stated above. He was the 15th king of Judah, and was 12 years old when he began to reign, and he reigned for 55 years. It was during Manasseh's reign, and by him, as it is commonly supposed, that Isaiah was put to death. He forsook the path of Hezekiah and David, restored idolatry, worshipped the idols of Canaan, rebuilt the high places which Hezekiah had destroyed, set up altars to Baal, and planted groves to false gods. He raised altars to the whole host of heaven even in Jerusalem and in the courts of the temple, made his son pass through the fire to Moloch, was addicted to magic and divination, set up the idol of Astarte in the house of God, and caused the people to sin in a more aggravated form than had been done by the pagans who had formerly inhabited the land of Canaan. To all this, he added cruelty in the highest degree, and 'shed innocent blood very much, until he had filled Jerusalem from one end to another.' Probably most of the distinguished men of piety were cut off by him, and among them, it is supposed, was Isaiah (see 2 Kings 21; 2 Chr. 33).
So great were his crimes, that God brought upon the land the king of Assyria who took Manasseh from the hiding place where he sought a refuge amidst briers and thorns, and bound him, and carried him away to "Babylon" Ch2 32:11 - another proof that Babylon was at this time a dependent province of the Assyrian monarchy. In Babylon, Manasseh repented of his sins and humbled himself, and he was again returned to his land and his throne. After his restoration, he removed the worship of idols, and re-established the worship of Yahweh. He built a wall on the west side of Gihon, and extended it around to Mount Ophel, and put Jerusalem in a posture of defense. He broke down and removed the altars which he himself had erected in Jerusalem and in the temple; and he removed all traces of idolatrous worship except the high places, which he still allowed to remain. There is evidence of his reformation, and the latter part of his reign appears to have passed in comparative happiness and virtue.
It was only during the early part of his reign that Isaiah lived, and there is in his prophecies no express mention made of Manasseh. If Isaiah lived during any part of it, it is evident that he withdrew entirely, or nearly so, from the public exercise of his prophetic functions, and retired to a comparatively private life. There is evidently between the close of Isa 39:1-8 of his prophecy, and the period when the latter part of his prophecies commences isa 40 an interval of considerable duration. It is not a violation of probability that Isaiah after the death of Hezekiah, being an old man, withdrew much from public life, that he saw and felt that there was little hope of producing reform during the impious career of Manasseh, and that, in the distress and anguish of his soul, he gave himself up to the contemplation of the happier times which would yet occur under the reign of the Messiah. It was during this period, I suppose, that Isaiah composed the latter part of his prophecies, from isa 40 to isa 66.
The nation was full of wickedness. An impious prince was on the throne. Piety was banished, and the friends of Yahweh were bleeding in Jerusalem. The nation was given up to idolatry. The kingdom was approaching the period of its predicted fall and ruin. Isaiah saw the tendency of events; he saw how hopeless the attempt at reform would be. He saw that the captivity of Babylon was hastening on, and that the nation was preparing for that gloomy event. In this dark and disastrous period, he seems to have withdrawn himself from the contemplation of the joyless present, and to have given his mind to the contemplation of happier future scenes. An interval perhaps of some 10 or 15 years may be supposed to have elapsed between his last public labors in the time of Hezekiah, and the prophecies which compose the remainder of the book.
During this interval, Isaiah may have withdrawn from public view, and fixed his mind upon the great events of future times. In his visions he sees the nation about to go into captivity. Yet he sees also that there would be a return from bondage, and he comforts the hearts of the pious with the assurance of such a return. He announces the name of the monarch by whom that deliverance would be accomplished, and gives assurance that the captive Jews would return to their own land again. But Isaiah is not satisfied with the announcement of this comparatively unimportant deliverance. With that he connects a far greater and more important deliverance, that from sin, under the Messiah. Isaiah fixes his eye, therefore, on the future glories of the kingdom of God, sees the long promised Messiah, describes his person, his work, his doctrine, and states in glowing language the effects of his coming on the happiness and destiny of mankind. As Isaiah advances in his prophetic descriptions, the deliverance from Babylon seems to die away and is forgotten or it is lost in the contemplation of the event to which it had a resemblance - the coming of the Messiah - as the morning star is lost in the superior glory of the rising sun. He throws himself forward in his descriptions, places himself amidst these future scenes, and describes them as taking place around him, and as events which he saw. He thinks and feels and acts as if he is in that period; his mind is full of the contemplation; and he pours out, in describing it, the most elevated language and the sublimest thoughts. It was in contemplations such as these, I suppose, that he passed the close of his life; and in such visions of the glorious future, that he sought a refuge from the gloom and despondency which must have filled a pious mind during the early part of the reign of the impious and blood-thirsty Manasseh.
Isaiah was contemporary with the prophets Jonah, Hosea, and Micah. They, however, performed a less important public part, and were not favored with visions of the future glory of the church like his. In a single chapter, however, the same language is used by Isaiah and by Micah; see Isa 2:2-4; compare Mic 4:1-4. In which prophet the language is original, it is impossible now to determine.
Section 4. Divisions of Isaiah
Various modes of classifying the prophecies of Isaiah have been proposed, in order to present them in the most lucid and clear manner. Gesenius divides the whole into four parts, exclusive of the historical portion isa 36-39; the first, comprising isa 1-12; the second is isa 13-23; the third is isa 24-35; and the fourth is isa 40-66.
Horne proposes the following division: Part I: isa 1-5; Part II: isa 7-12; Part III: isa 13-24; Part IV: isa 24-33; Part V: isa 36-39; Part VI: isa 40-66; See his Introduction, vol. ii. 157ff.
Vitringa divides the book into the following portions:
I. Prophetic.
(1) Five prophetic addresses directly to the Jews, including the Ephraimites, reprehending, denouncing, and accusing them, isa 1-12.
(2) Eight addresses or prophetic discourses, in which the destiny of foreign nations is foretold, particularly the destiny of Babylon, Philistia, Moab, Syria, Assyria, Ethiopia, Egypt, Arabia and Tyre, isa 13-23.
(3) Penal judgments against the Jews and their foes, with ample promises of the final preservation and future prosperity of the Jews, isa 24-36.
(4) Four consolatory addresses, respecting the coming of the Messiah, and particularly describing the events which would be introductory to it; especially the liberation from the captivity at Babylon, isa 40-49,
(5) A description of the coming and work of the Messiah - his person, his doctrines, his death, and the success of the gospel and its final triumph, isa 49-66.
II. Historic. The events recorded in Isaiah 36-39.
The natural and obvious division of Isaiah is into two parts, the first of which closes with Isa 39:1-8, and the latter of which comprises the remainder of the book isa 40-66. In this division the latter portion is regarded as substantially a continuousprophecy, or an unbroken oracle or vision, relating to far distant events, and having little reference to existing things at the time when Isaiah lived, except the implied censures which are passed on the idolatry of the Jews in the time of Manasseh. The main drift and scope, however, is to portray events to come - the certain deliverance of the Jews from the bondage in Babylon, and the higher deliverance of the world under the Messiah, of which the former was the "suggester" and the "emblem."
The former part isa 1-39 comprises a collection of independent prophecies and writings composed at various periods during the public ministry of the prophet Isaiah, and designed to produce an immediate effect upon the morals, the piety, the faith, and the welfare of the nation. The general drift is that Jerusalem was secure, that the kingdom of God on earth could not be destroyed, that however much His people might be subjected to punishment for their sins, and however long and grievous might be their calamities, and however mighty their foes, yet that the kingdom of God could not be overturned, and His promises set at nought. Hence, in all the predictions of judgment and calamity; in all the reproofs for crime, idolatry, and sin; there is usually found a "saving clause" - an assurance that the people of God would finally triumph and be secure. And hence, so large a portion of this division of the book is occupied with a prophetic statement of the entire and utter overthrow of the formidable states, nations, and cities with which they had been so often engaged in war, and which were so decidedly hostile to the Jews. The prophet, therefore, goes over in detail these cities and nations, and depicts successively the destruction of the Assyrians, of Babylon; Tyre, Moab, Damascus, Edom, etc., until he comes to the triumphant conclusion in Isa 35:1-10 that all the enemies of the people of God would be destroyed, and His kingdom would be established on an imperishable basis under the Messiah (see the notes at Isa 35:1-10). This is the scope of this part of the prophecy; and this is the reason why there is such fearful denunciation of surrounding nations. In the course of the predictions, however, there are frequent reproofs of the Jews for their sins, and solemn warnings and assurances of judgments against them; but there is the uniform assurance that they would be delivered, as a people, from all bondage and calamity, and be restored to ultimate freedom and prosperity.
This part of the book comprises the prophecies which were uttered during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (see section 3). For convenience, it may be divided in the following manner:
First. Independent prophecies, relating to Judah and Israel, isa 1-12. These are seven in number:
I. Reproof of national crimes, isa 1.
II. Judah, its sins, isa 2-4.
III. Judah, a vineyard, isa 5.
IV. The Vision of Yahweh, Isa 6:1-13.
V. Ahaz; impending calamity; prediction of the birth and character of the Messiah, isa 7-9:7.
VI. Samaria, Isa 9:8-21; Isa 10:1-4.
VII. Sennacherib; deliverance from him; advent and work of the Messiah, isa 10:5-34; isa 11; Isa 12:1-6.
Second. Independent prophecies, mainly relating to surrounding nations which had been regarded as hostile to the Jews, or which were their natural enemies, or which for their sins were to be cut off to make way for the introduction and permanent establishment of the kingdom of God, isa 13-23. These prophecies are 14 in number, and relate to the following kingdoms and people:
VIII. Babylon, isa 13; 14:1-27.
IX. Philistia, Isa 14:28-32.
X. Moab, isa 15-16,
XI. Damascus, Isa 17:1-11,
XII. Sennacherib, Isa 17:12-14.
XIII. Nubia, or Ethiopia, Isa 18:1-7.
XIV. Egypt, isa 19.
XV. Egypt and Assyria, Isa 20:1-6.
XVI. The destruction of Babylon, Isa 21:1-10.
XVII. Dumah or Idumea, Isa 21:11-12.
XVIII. Arabia, Isa 21:13-17,
XIX. Jerusalem, when about to be besieged by Sennacherib, Isa 22:1-14.
XX. The fall of Shebna, and the promotion of eliakim, Isa 22:15-25.
XXI. Tyre, isa 23.
Third. Independent prophecies, relating mainly to the times of Hezekiah, and to the prospect of the Assyrian invasion under Sennacherib; with a statement of the ultimate safety of the people of God, and the overthrow of all their enemies, isa 24-35. These prophecies are 8 in number, and relate to the following events.
XXII. Desolation of the land of Judea, its delivery and triumph, isa 24-27.
XXIII. Ephraim to be destroyed, and Judah preserved, isa 28.
XXIV. The siege and deliverance of Jerusalem, isa 29.
XXV. An alliance with Egypt condemned, isa 30.
XXVI. Denunciation on account of the contemplated alliance with Egypt, Isa 31:1-9.
XXVII. The virtuous and yet unsuccessful reign of Hezekiah, isa 32.
XXVIII. The destruction of the Assyrian army, isa 33.
XXIX. The destruction of Edom, and of all the enemies of God, and the final triumph and security of the people, isa 34; Isa 35:1-10.
Fourth. The historical portion isa 36-39, relating to the destruction of Sennacherib, and the sickness and recovery of Hezekiah.
One great cause of the difficulty of understanding Isaiah arises from the manner in which the division into chapters has been made. This division is known to be of recent origin, and is of no authority whatever. It was first adopted by Hugo in the 13th century, who wrote a celebrated commentary on the Scriptures. He divided the Latin Vulgate into chapters nearly the same as those which now exist in the English version. These chapters he divided into smaller sections by placing the letters A, B, C, etc., at equal distances from each other in the margin. The division into verses is of still later origin. It was made by Stephens on a journey from Lyons to Paris in 1551, and was first used in his edition of the New Testament. The Jews formerly divided the books of the Old Testament into greater and smaller sections.
It is obvious that these divisions are of no authority; and it is as obvious that they were most injudiciously made. A simple glance at Isaiah will show that prophecies have been divided in many instances which should have been retained in the same chapter, and that prophecies and parts of prophecies have been thrown into the same chapter which should have been kept distinct. It is not usually difficult to mark the commencement and the close of the prophecies in Isaiah, and an indication of such a natural division throws material light on the prophecy itself. The proper divisions have been indicated above.
Section 5. The Historical Writings of Isaiah
It is evident that Isaiah wrote more than we have in the book which bears his name. In Ch2 26:22; it is said, 'Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.' But the only portion of the book of Isaiah which can with any certainty be referred to the time of Uzziah is Isa 6:1-13. And even if, as we may suppose, the five pRev_ious chapters are to be referred to his time, yet they contain no historical statement; no record of public events sufficient to constitute a history of "the acts of Uzziah, first and last." It is therefore morally certain that there were other writings of Isaiah which we do not have in this collection of his prophecies.
Again, in Ch2 32:32; it is said, 'Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz.' In the Book of Isaiah we have a record of some very important events connected with the life of Hezekiah (see isa 36-39). But there is no formal record of the events of the early part of his reign or of his death. What is said relates to the invasion of Sennacherib isa 36-37, to the sickness and recovery of Hezekiah isa 38, and to the visit of the ambassadors from Babylon, Isa 39:1-8. But this would scarcely deserve to be called a record, or history of his "acts," and his "goodness," (margin, "kindnesses"), that is, his actions or plans of beneficence to promote the happiness and piety of his people. It is not, however, upon this passage so much that reliance is to be placed to prove that he wrote other documents, as on the passage quoted from 2 Kings.
In regard to these historical records which are not now found in the Book of Isaiah, there can be only two opinions:
(1) One is that they are lost, that they formed a part of the record of times which was then of value, and which was lost when more full and complete records were made in the Books of Kings and Chronicles. Many such writings are mentioned which are now lost or which are not found under the names of their authors. Thus, we have accounts of the writings of Gad, and Iddo the Seer, and Nathan, and the prophecy of Ahijah the Shilomite, and the Book of Jehu Ch1 29:29; Ch2 9:29; Ch2 20:34; Kg1 16:1, all of which are now lost, unless they have come down to us under some other name. Nor is there any improbability that some portions of the once-inspired writings are lost. They may have been inspired to accomplish a certain object; and, when that goal was gained, they may have been lost or destroyed as not further necessary, or as superseded by superior clearness of Rev_elation. No man can tell why it should be regarded as more improbable that divine communications which are written should be lost when they have accomplished their purpose, than it is that divine communications spoken should be lost. In the mere act of writing, there is no special sacredness that should make it necessary to preserve it. And yet no one can doubt (compare Joh 21:25) that a very large portion of what our blessed Lord spoke, who always spoke inspired truth, is now irrecoverably lost. It never was recorded, and there can be no impropriety in supposing that portions of truth that have been recorded have likewise perished. The whole Bible will be consumed in the conflagration of the last day - but truth will live on. God has preserved, with remarkable care, as much truth as He saw was necessary to illuminate and edify His church to the end of time. There is, however, no indispensable necessity of supposing that in fact any part of the sacred record has been destroyed. For,
(2) The records which were made by Isaiah, Iddo, Nathan, Ahijah, etc., may have been public documents that were laid up in the archives of the state, and that were subsequently incorporated into the historical books which we now have. It is probable that the history of each reign was recorded by a prophet, a scribe, or a "historiographer" (see the note at Isa 36:3). From the following extract from the travels of Mr. Bruce, it is evident that such an officer is known in modern times as attached to a court. The extract will also be descriptive of the duties of such an officer, and perhaps may be regarded as descriptive of some of the functions discharged by the prophets. 'The king has near his person an officer who is meant to be his historiographer. He is also keeper of his seal; and is "obliged to make a journal of the king's actions, good or bad, without comment of his own upon them."
This, when the king dies, or at least soon after, is delivered to the council, who read it over, and erase everything false in it, while they supply every material fact that may have been omitted, whether purposely or not.' Travels, vol. ii. p. 596. Such a record is also kept of all the sayings and purposes of the Emperor of China by an officer appointed for this purpose. It is carefully made, and sealed up during his life, and is not opened until he dies. This is regarded in that empire as an important public security that the Emperor will say or do nothing that he will be unwilling should be known by posterity; see the Edinburgh Encyclopedia, "China." It would seem probable, therefore, that this is an oriental custom extensively pRev_alent. There is every reason to believe that a part of these royal biographies, or records of important events in each reign, were written by prophets (see the analysis of isa 36).
These records would be deposited in the archives of state, and would be regarded as authentic documents, and placed under the custody of proper officers. When the connected history of the nation came to be written; when the Books of the "Kings" and the "Chronicles" were composed, nothing would be more natural than to take these documents or historical records, and arrange and embody them as a part of the sacred history. They may have been incorporated entire into the narratives which we now have; and the name of the writer simply referred to as the "authority" for the document, or to preserve the recollection of the original author of each fragment or part of the history. This I regard as by far the most probable supposition. And, if this is correct, then we still have substantially the portions of history which were composed by Isaiah, Gad, etc., and they have been, with perhaps some slight changes necessary to constitute a continuous narrative, or to supply some omissions, incorporated into the historical records which we now possess. These requisite changes may have been made by Ezra when the canon of the Old Testament was completed. The reasons for this opinion may be seen more at length in the analysis of isa 36.
Section 6. Quotations of Isaiah in the New Testament
Isaiah refers more fully to the times of the Messiah than any other of the prophets. It is natural, therefore, to expect to find his writings often quoted or appealed to in the New Testament. The frequency of the reference, and the manner in which it is done, will show the estimate in which he was held by the Saviour and by the apostles. It may also contribute in some degree to the explanation of some of the passages quoted to have them convenient for reference, or for examination. The meaning of Isaiah may be often determined by the inspired statement of the event referred to in the New Testament; and the meaning of a New Testament writer llkewise by a reference to the passage which he quotes. In regard to these quotations, also, it may be of use to bear in remembrance that a portion is made directly and literally from the Hebrew, and agrees also with the Septuagint version, or is in the words of the Septuagint; a portion agrees with the Hebrew in sense but not in words; a portion is made from the Septuagint translation even when the Septuagint differs from the Hebrew; and in some cases there is a bare allusion to a passage. It may be useful to furnish a classification of the entire passages which are quoted in the New Testament, under several heads, that they may be seen at one view, and may be compared at leisure. For this selection and arrangement, I am mainly indebted to Horne. Introduction vol. ii. p. 343ff:
I. Quotations agreeing exactly with the Hebrew text: Isa 53:4 quoted in Mat 8:17 Isa 53:12 quoted in Mar 15:28; Luk 22:37 Isa 53:1 quoted in Joh 12:38; compare Rom 10:16 Isa 52:15 quoted in Rom 15:21 Isa 22:13 quoted in Co1 15:32 Isa 25:8 quoted in Co1 15:54 Isa 49:8 quoted in Co2 6:2 Isa 54:1 quoted in Gal 4:27 Isa 8:17-18 quoted in Heb 2:13
II. Quotations nearly agreeing with the Hebrew text: Isa 7:14 quoted in Mat 1:23 Isa 6:9-10 quoted in Mat 13:14-15; compareAct 28:26; Mar 4:12; Luk 8:10 Isa 54:13 quoted in Joh 6:45 Isa 66:1-2 quoted in Act 7:49-50 Isa 49:6 quoted in Act 13:47 Isa 52:5 quoted in Rom 2:24 Isa 1:9 quoted in Rom 9:29 Isa 8:14 quoted in Rom 9:33 Isa 52:7 quoted in Rom 10:15 Isa 65:1-2 quoted in Rom 10:20-21 Isa 29:14 quoted in Co1 1:19 Isa 40:13 quoted in Co1 2:16 Isa 38:11-12 quoted in Co1 14:21; cf. Rom 11:34 Isa 40:6-8 quoted in Pe1 1:24-25 Isa 53:9 quoted in Pe1 2:22 Isa 53:5 quoted in Pe1 2:24 Isa 8:12-13 quoted in Pe1 3:14-15
III. Quotations agreeing with the Hebrew in sense, but not in words: Isa 40:3-5 quoted in Mat 3:3; compare Mar 1:3; Luk 3:4-6 Isa 42:1-4 quoted in Mat 12:18-21 Isa 59:7-8 quoted in Rom 3:15-17 Isa 10:22-23 quoted in Rom 9:27-28 Isa 45:23 quoted in Rom 14:11 Isa 11:10 quoted in Rom 15:12 Isa 52:11-12 quoted in Co2 6:17
IV. Quotations which give the general sense, but which abridge, or add to it: Isa 6:9-10 quoted in Joh 12:40; Mat 13:14-15; Mar 4:12; Luk 8:10; Act 28:26 Isa 29:10 quoted in Rom 11:8
V. Quotations which are taken from several different places: Isa 26:16; Isa 8:14 quoted in Rom 9:33 Isa 29:10; Isa 6:9; Eze 12:2 quoted in Rom 11:8 Isa 62:11; Zac 9:9 quoted in Mat 21:5
VI. Quotations differing from the Hebrew text, but agreeing with the Septuagint text: Isa 29:13 quoted in Mat 15:8-9 Isa 55:3 quoted in Act 13:34
VII. Quotations in which there is reason to suspecta different reading in the Hebrew text, or that the words were understood in a sensedifferent from that expressed in our Lexicons: Isa 60:1-2 quoted in Luk 4:18-19 Isa 53:7-8 quoted in Act 8:32-33 Isa 59:20-21 quoted in Rom 11:26-27 Isa 64:4 quoted in Co1 2:9 Isa 42:2, Isa 42:4 quoted in Mat 12:18, Mat 12:21
VIII. Allusion to a passage in Isaiah: Isa 12:3 Joh 8:37-38
IX. Quotations made from the Septuagint: Many of the passages above referred to are made also from the Septuagint, when that version agrees with the Hebrew. I refer here to a few passages which have not been noted before. The apostles wrote in the Greek language and for the use of those among whom the Septuagint was extensively used. Occasionally, however, they quoted directly from the Hebrew, that is, made a translation themselves, or quoted according to the general sense. All the quotations that are in accordance with the Septuagint, or that vary from it, may be seen in Horne's Introduction, vol. ii. pp. 387, 428. Isa 49:6 quoted in Act 13:47 Isa 65:1-2 quoted in Rom 10:20-21 Isa 52:15 quoted in Rom 5:21 Isa 49:8 quoted in Co2 6:2 Isa 29:13 quoted in Mat 15:8-9 Isa 55:3 quoted in Act 13:34 Isa 53:12 quoted in Mar 15:28; Luk 22:37
X. Quotations which differ from the Hebrew, and the Septuagint, and which were perhaps takenfrom some version or paraphrase, or which were sorendered by the sacred writers themselves: Isa 9:1-2 quoted in Mat 4:15-16 Isa 42:1, Isa 42:4 quoted in Mat 12:18, Mat 12:21
So numerous are these quotations, and so entirely do the writings of Isaiah harmonize with those of the New Testament, that it may be regarded almost as an indispensable part of the work of explaining the New Testament to explain Isaiah. They seem to be parts of the same work; and an exposition of the apostles and evangelists can hardly be deemed complete without the accompaniment of the evangelical prophet.
Section 7. The Character and Nature of Prophecy
1. The words "prophet" and "prophecy" are used in the Bible in a larger sense than they are commonly with us. We have attached, in common usage, to the word "prophet," the idea simply of one who foretells future events, προφήτης prophē tē s from πρόφημι prophē mi, "to speak before, to foretell." To a correct understanding of the prophetic functions, and of the writings of the prophets, however, it is necessary to bear in remembrance that the office of foretelling future events comprised only a small portion of their public duties. They were the messengers of God to His people and to the world. They were appointed to make known His will, to denounce His judgments, to rebuke the crimes of rulers and people, to instruct in the doctrines of religion, and generally to do whatever was necessary in order to effectually promulgate the will of God. The prophet was, therefore, a man who was commissioned to teach and rebuke kings and nations, as well as to predict future events.
With the idea of a prophet there is necessarily connected the idea that he spoke not his own thoughts, but that what he uttered was only received directly from God in one of the modes in which that will was made known. He was God's ambassador to people; and, of course, was a man who was raised up or designated by God Himself. He was not trained for this office, since a man could not be trained for inspiration; though it was a matter of fact that several of the prophets were taken from the "school of the prophets," or from among the "sons of the prophets;" Kg1 20:35; Kg2 2:3, Kg2 2:5, Kg2 2:7, Kg2 2:15; Kg2 4:1, Kg2 4:38; Kg2 5:22; Kg2 6:1. Yet the choice from among them of anyone to perform the functions of the prophet under divine inspiration, seems to have been incidental, and not in a uniform mode. A large part of the prophets had no connection with those schools. Those schools were doubtless usually under the direction of some inspired man, and were probably designed to train those educated there for the functions of public teachers, of for the stations of learning under the theocracy; but they could not have been regarded as intended to train for that function which depended wholly upon the direct inspiration of God.
The word rendered "prophet," נביא nâ bı̂ y', is derived from נבא nâ bâ', not used in the Qal, which is probably, according to Gesenius, the same as נבע nâ ba‛ - the (ע) sound being softened into (א) - and which means "to boil up, to boil forth," as a fountain; hence, to pour forth words as they do who speak with fervour of mind, or under divine inspiration. The word, therefore, properly means, to speak under a special fervor, animation, inspiration of mind produced by a divine influence; to speak, either in foretelling future events, or denouncing the judgments of God when the mind was full, and when the excited and agitated spirit of the prophet poured forth words, as water is driven from the fountain.
But the word also denotes all the forms or modes in which the prophet communicated the will of God, or discharged the functions of the prophetic office. Hence, it is used to denote:
(1) the predicting of future events (see Taylor's Hebrew Concordance or Cruden's Concordance);
(2) to speak in the name of God, or as His messenger, and by His authority, Exo 7:1; Exo 4:16;
(3) to chant or sing sacred praises to God while under a divine infiuence-- Sa1 10:11; Sa1 19:20 : Ch1 25:3 -- because this was often done by the inspired prophets;
(4) to rave, as, for example, to utter the frantic ravings of the prophets of Baal, Kg1 18:29; Sa1 18:10.
This latter meaning is in accordance with the customs among the pagan, where the prophet or the prophetess professed to be full of the divine influence, and where that influence was manifested by writhings and contortions of the body, or by a pretended suspension of the powers of conscious agency, and the manifestation of conduct not a little resembling the ravings of delirium. Hence, the Greeks applied the word μαντις mantis, (from μάινομαι mainomai "to be mad, to rave, to be delirious") to the frenzied manner of the soothsayers, prophetic oracles, etc. It is possible that the true prophets, occasionally under the power of inspiration, exhibited similar agitations and spasmodic affections of the body (compare Num 24:4; Eze 1:28; Dan 10:8-10; Sa1 19:24; Jer 20:7), and that this was imitated by the false prophets. The two main ideas in the word "prophecy" relate:
(a) to the prediction of future events, and
(b) to declaring the will of God, denouncing vengeance, threatening punishment, reproving the wicked, etc., under the influence of inspiration, or by a divine impulse.
II. In order to obtain a clear idea of the nature of prophecy, it is important to have a correct apprehension of the modes in which God communicated His will to the prophets, or of the manner in which they were influenced, and affected by the prophetic "afflatus" or inspiration. Of course, all the light which can be obtained on this subject is to be derived from the Scriptures; but the subject is involved still in much obscurity. Perhaps the following will include all the modes in which the will of God was made known to the prophets, or in which they received a knowledge of what they were to communicate to others.
(1) a direct commission by an audible voice from heaven, spoken in a solemn manner, and in circumstances in which there could be no doubt of the call. Thus, Moses was called by God at the bush, Exo 3:2-6; Isaiah in the temple, Isa 6:8 ff.; Samuel by God, Sa1 3:4, Sa1 3:6, Sa1 3:8, Sa1 3:10; Jeremiah, jer 1; Eze 1:3; and perhaps Joel in Joe 1:1; Amo 1:1; Jonah, Jon 1:1; Micah, Mic 1:1; etc. In these cases there was no doubt on the mind of the prophet of his call, since it was usually in such circumstances, and probably in such a manner, as to leave the fullest demonstration that it was from God. There is no evidence, however, that the whole message was usually communicated to the mind of the prophet in this manner. Perhaps the first call to the prophetic office was made in this mode, and the nature of the message imparted in the manner that will be specified soon. All that is essential to the correct understanding of this is that there was a CLEAR designation to the prophetic function.
(2) the will of God was made known by dreams. Instances of this kind are common in the Sacred Scriptures, as one of the earliest modes of communication between God and the soul. The idea seems to be that the senses were locked up, and that the soul was left free to hold communication with the invisible world, and to receive the expressions of the will of God. The belief that God made known His will in this manner was by no means confined to the Jewish nation. God informed Abimelech in a dream that Sarah was the wife of Abraham, Gen 20:3, Gen 20:6. Joseph was early favored with prophetic dreams which were so clear in their signification as to be easily interpreted by his father and brethren, Gen 37:4-6. The butler and baker in Egypt both had dreams predicting their future destiny, Gen 40:5; and Pharaoh had a dream of the future condition of Egypt, which was interpreted by Joseph, Gen 41:7, Gen 41:25. God spoke to Jacob in a dream, Gen 31:11; and it was in a dream that He made His promise to impart wisdom to Solomon, Kg1 3:5. Nebuchadnezzar had dreams festering his future destiny, and the kingdoms that should arise after him, Dan 2:1, Dan 2:5; and the will of God was made known to Daniel in a dream, Dan 1:17; Dan 7:1. God expressly declared that He would make known His will by dreams. Num 12:6 - 'If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak unto him in a dream.' Thus also in Joe 2:28 - 'Your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.' The false prophets pretended also to have dreams which conveyed them the will of God. The ancient belief on this subject is expressed in most sublime manner in the language of Elihu as addressed to Job:
For God speaketh once,
Yea, twice, when man regardeth it not;
In a dream, in a vision of the night,
When deep sleep falleth upon men,
In slumberings upon the bed--
Then he openeth the ears of men,
And sealeth up for them admonition,
That he may turn man from his purpose,
And remove pride from man.
Job 33:14-17
It is now impossible to determine in what way God thus communicated His will, or how it was known that the thoughts in sleep were communicated by God, or what criterion the prophet or other person had by which to distinguish these from common dreams. The certainty that they were from God demonstrated by the fact that the event was accurately fulfilled, as in the case of Joseph, of Pharaoh, of Nebuchadnezzar, of Daniel. There is no instance which the will of God seems to have been communicated to Isaiah in this manner; and it is not necessary for my purpose to pursue this part of the inquiry any further. The mode in which the will of God was made known to Isaiah was mainly, if not entirely, by "visions," Isa 1:1; and that mode will demand a fuller and distinct examination. It may just be remarked here, that no man can demonstrate that God could not convey His will to man in the visions of the night, or in dreams; or that He could not then have access to the soul, and give to the mind itself some certain indications by which it might be known that the communication was from Him. It is possible that the mode of communicating the will of God by the "dream" חלום chalô m - did not differ "essentially" from the mode of "the vision" - חזון châ zô n - by causing a "vision" of the subject as in a landscape to pass before the mind.
(3) the prophets were brought under such an influence by the Divine Spirit as to overpower them, and while in this state the will of God was made known to them. In what way His will was then communicated we may not be able to determine. I speak only of an overpowering influence which gave them such views of God and truth as to weaken their animal frame, and as, in some instances, to produce a state of "ecstacy," or a "trance," in which the truth was made to pass before them by some direct communication which God had with their minds. In these cases, in some instances at least, the communication with the external world was closed, and God communicated His will immediately and directly. Reference to this is not infrequently made in the Scriptures, where there was such a powerful divine influence as to prostrate the frame, and take away the strength of the body. Thus, in Eze 1:3, 'The hand of Yahweh was then upon me.' Cornelius a Lapide remarks on this passage, that 'the prophets took their station by the side of a river, that in the stillness and delightful scenery around them they might, through the soft, pleasing murmur of the waters, be refreshed, enlivened, and prepared for the divine ecstacies.' Bib. Repository, vol. ii. p. 141. It is more natural, however, to suppose that they did not court or solicit these influences, but that they came upon them by surprise. Jer 20:7, 'Lord, thou hast persuaded me, and I have suffered myself to be persuaded; thou hast been too strong for me, and hast pRev_ailed.' This influence is referred to in Sa1 19:20, 'The Spirit of God was upon the messengers (of Saul) and they also prophesied.' In Sa1 19:24, the "power" of the prophetic impulse is indicated by the fact that it led Saul to strip off his clothes, probably his robes, and to prophesy in the same manner as Samuel; and in the statement that 'he lay down naked all that day, and all that night,' under the prophetic impulse.
The effect of this strong prophetic impulse on the body and the mind is indicated in the following passages. It is said of Abraham in Gen 15:12, when he had a vision, 'Behold terror and great darkness came upon him.' It was evinced in a remarkable manner in the case of Balaam, Num 24:4, Num 24:16. It is said of him, that he 'saw the vision of the Almighty, falling into a trance (Septuagint "who saw the vision of God ἐν ὕπνοῳ en hupnō, in sleep,") but having his eyes open.' He was probably overcome, and fell to the ground, and yet his eyes were open, and in that state he uttered the predictions respecting Israel. The same effect is indicated in regard to John, Rev 1:17, 'And when I saw him, I fell at his feet as dead.' So of Ezekiel (Eze 1:28, 'And when I saw it, I fell upon my face, and I heard a voice of one that spoke.' And in a more remarkable manner in the case of Daniel Dan 10:8, 'Therefore I was left alone, and saw this great vision, and there remained no strength in me, for my comeliness was turned in me into corruption, and I retained no strength.' And again Dan 8:27, 'And I Daniel fainted, and was sick certain days.' That there was a remarkable agitation of the body, or suspension of its regular functions so as to resemble in some degree the ravings of delirium, is apparent from Kg2 9:11; Jer 29:26. The nature of the strong prophetic impulse is perhaps indicated also in the expression in Pe2 1:21, 'Holy men of God spake as they were moved - (φερόμενοι pheromenoi - "borne along, urged, impelled") by the Holy Spirit. '
That it was supposed that the prophetic impulse produced such an effect on the body as is here represented is well known to have been the opinion of the pagans. The opinion which was held by them on the subject is stated in a beautiful manner by Plato: 'While the mind sheds its light around us, pouring into our souls a meridian splendor, we being in possession of ourselves, are not under a supernatural influence. But after the sun has gone down, as might be expected, an ecstasy, a divine influence, and a frenzy falls upon us. For when the divine light shines, the human goes down; but when the former goes down, the latter rises and comes forth. This is what ordinarily happens in prophecy. Our own mind retires upon the advent of the Divine Spirit, but after the latter has departed, the former again returns.' Quoted in Bib. Repos. vol. ii. p. 163. In the common idea of the Pythia, however, there was the conception of derangement, or raving madness. Thus, Lucan:
- Bacchatur demens aliena per antrum
Colla ferens, vittasque Dei, Phoebaeaque serra
Erectis discussa comis, per inania templi
Ancipiti cervice rotat, spargitque vaganti
Obstantes tripodas, magnoque exaestuat igne
Iratum te, Phoebe, ferens.
Pharsalia, V
'She madly raves through the cavern, impelled by Another's mind with the fillet of the god, and The garland of Phoebus, shaken from her erected Hair: she whirls around through the void space of the temple, Turning her face in every direction; she scatters the tripods Which come in her way, and is agitated with violent commotion, Because she is under thy angry influence, O Apollo.'
Virgil has given a similar description of a demoniacal possession of this kind:
- Ait: Deus, ecce, Deus! cui talia fanti
Ante fores, subito non vultus, non color unus,
Nec comptae mansere comae; sed pectus anhelum,
Et rabie fera corda tument: majorque videri
Nec mortale sonans; affiata est numine quando,
I am propiore Dei.
AEneid. vi. 46ff.
I feel the god, the rushing god! she cries -
While thus she spoke enlarged her features grew
Her color changed, her locks disheveled flew.
The heavenly tumult reigns in every part,
Pants in her breast and swells her rising heart;
Still spreading to the sight the priestess glowed,
And heaved impatient of the incumbent god.
Then to her inmost soul, by Phoebus fired,
In more than human sounds she spoke inspired.
Pitt
See also the Aeneid. vi. 77ff.
From all such mad and unintelligible ravings the true prophets were distinguished. The effect of inspiration upon the physical condition of their bodies and minds may be expressed in the following particulars:
(a) It prostrated their strength; it threw them on the ground, as we have seen in the case of Saul, and of John, and was attended occasionally with sickness, as in the case of Daniel. There seems to have been such a view of God, and of the events which were to come to pass, as to take away for a time their physical strength. Nor is there anything improbable or absurd in this. In the language of Prof. Stuart (Bib. Repos. ii. p. 221), we may ask, 'Why should not this be so? How could it be otherwise than that the amazing disclosures sometimes made to them should affect the whole corporeal system? Often this does happen when one and another scene opens upon us in a natural way, and which has respect merely to things of the present world. But when the future glories of the Messiah's kingdom were disclosed to the mental eye of a prophet or a seer, when the desolation of kingdoms, and the slaughter of many thousands, the subjugation and massacre of God's chosen people, famine, pestilence, and other tremendous evils were disclosed to his view, what could be more natural than that agitation, yea, swooning, should follow in some cases?' It may be added, that in the experience of Christians in modern times the elevated views which have been taken of God, of heaven, of the hopes of glory, and of the plan of salvation, have produced similar effects on the bodily frame. Any deep, absorbing, elevated emotion may produce this state. "The flesh is weak," and that there may be such a view of glory or of calamity; such hope or fear; such joy or sorrow as to prostrate the frame and produce sickness, or faintness, is nothing more than what occurs every day.
(b) There is no evidence that the true prophets were divested of intelligent consciousness so that they were ignorant of what they uttered; or that the Spirit made use of them merely as organs, or as unconscious agents to utter his truth. They everywhere speak and act as men who understood what they said, and do not rave as madmen. Indeed, the very fact to which I have adverted, that the view of future events had such an effect as to take away their strength, shows that they were conscious, and had an intelligent understanding of what they saw, or spoke. That the prophet had control of his own mind; that he could speak or not as he pleased; that he acted as a conscious, voluntary, intelligent agent, is more than once intimated, or expressly affirmed. Thus, in one of the strongest cases of the overpowering nature of the inspiration which can be adduced-- the case of Jeremiah-- it is intimated that the prophet even then was a voluntary agent, and could speak or not, as he pleased. The strength of this overpowering agency is intimated in Jer 20:7.
Thou didst allure me, O Jehovah, and I was allured;
Thou didst encourage me, and didst pRev_ail;
I am become a laughing stock every day,
Ridicule hath spent its whole force upon me.
Blayney's Translation
And yet, in immediate connection with this, the prophet resolved that he would cease to prophesy, and that he would no more speak in the name Yahweh.
Then I said, I will not make mention of him,
Nor speak anymore in his name;
But his word was in my heart as a burning fire shut up in my bones,
And I was weary with forbearing,
And I could not stay.
Jer 20:9
This proves, that Jeremiah was, even under the full power of the prophetic impulse, a free and conscious agent. If he were a mere passive instrument in the hands of the Spirit, how could he determine no more to prophesy? And how could he carry this purpose into execution, as he actually did for a while? But this inquiry has been settled by the express authority of the apostle Paul. He affirms, in a manner which leaves no room to doubt, that the prophets were conscious agents, and that they had control over their own minds, when he says Co1 14:32, "the spirits of the prophets are subject to the prophets"; and, on the ground of this, he requires those who were under the prophetic inspiration to utter their sentiments in such a manner as not to produce confusion and irregularity in the congregations, Co1 14:29-31, Co1 14:33, Co1 14:40. How could he reprove their disorder and confusion, if they had no control over the operations of their own minds; and if they were not conscious of what they were uttering?
The truth seems to have been that they had the same control over their minds that any man has; that they were urged, or impelled by the Spirit to utter the truth, but that they had power to refuse; and that the exercise of this power was subjected to substantially the same laws as the ordinary operations of their minds. The true idea has been expressed, probably, by Lowth. "Inspiration may be regarded not as suppressing or extinguishing for a time the faculties of the human mind, but of purifying, and strengthening, and elevating them above what they would otherwise reach." Nothing can be more rational than this view; and according to this, there was an essential difference between the effect of true inspiration on the mind, and the wild and frantic ravings of the pagan priests, and the oracles of divination. Everything in the Scriptures is consistent, rational, sober, and in accordance with the laws of the animal economy; everything in the pagan idea of inspiration was wild, frantic, fevered, and absurd.
(c) It may be added, that this is the common view of prophecy which pRev_ailed among the fathers of the church. Thus, Epiphanius says, 'In whatever the prophets have said, they have been accompanied with an intelligent state of mind;' Ad. Haeres. Mont. c. 4. Jerome in his Preface to Isaiah says, 'Nor indeed, as Montanus and insane women dream, did the prophets speak in an ecstasy, so that they did not know what they uttered, and, while they instructed others, did not themselves understand what they said.' Chrysostom says, 'For this is characteristic of the diviners, to be in a state of frenzy, to be impelled by necessity, to be driven by force, to be drawn like a madman. A prophet, on the contrary, is not so; but utters his communication with sober intellegence, and in a sound state of mind, knowing what he says,' Homil. xxix. in Ep. ad Cor., Bib. Repos. ii.
(4) The representation of future scenes was made known to the prophets by visions. This idea may not differ from the two former, except that it intimates that in a dream, and in the state of prophetic ecstasy, events were made known to them not by words, but by causing the scene to pass before their mind or their mental visions, as if they saw it. Thus, the entire series of the prophecies of Isaiah is described as a vision in Isa 1:1, and in Ch2 32:32. It is of importance to have a clear understanding of what is implied by this. The name "vision" is often elsewhere given to the prophecies, Num 24:4, Num 24:16; Sa1 3:1; Sa2 7:17; Pro 29:18; Oba 1:1; isa 21; Isa 22:1, Isa 22:5; Jer 14:14; Lam 2:9; Eze 7:13; Dan 2:19; Dan 7:2; Dan 8:1, Dan 8:13, Dan 8:16-17, Dan 8:26; Dan 9:21, Dan 9:23-24; Dan 10:1, Dan 10:7-8, Dan 10:14, Dan 10:16; Ch2 9:29; Eze 1:1. The prophets are called "Seers" ראים ro'ı̂ ym; and חזים chozı̂ ym, and their prophecies are designated by words which denote that which is seen, as חזיון chı̂ zzâ yô n, מחזה machă zeh, מראה mare'eh, חזון châ zô n, etc. - all of which are words derived from the verbs rendered "to see," חזה châ zâ h and ראה râ'â h. It would be unnecessary to quote the numerous passages where the idea of "seeing" is expressed. A few will show their general characters. They may be "classified" according to the following arrangement:
(a) Those which relate to an open vision, a distinct and clear seeing, Sa1 3:1 : 'And the word of the Lord was precious in those days; there was no open vision' - נפרץ חזון châ zô n nı̂ perâ ts - no vision spread abroad, common, open, public, usual. It was a rare occurrence, and hence, the divine communications were regarded as especially precious and valuable.
(b) Those which pertain to the prophetic ecstasy, or trance-- probably the more usual, and proper meaning of the word. Num 24:3-4 -- "the man whose eyes are open hath said; he hath said which heard the words of God, which saw the vision of the Almighty, falling, but having his eyes open.' Num 24:17, 'I see him, but not now; I behold him, but not near; there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel." That is, I see, or have a vision of that Star, and of that Sceptre "in the distance," as if looking on a landscape, and contemplating an indistinct object in the remote part of the picture. Thus, Eze 1:1, 'The heavens were opened, and I saw the visions of God;' Eze 8:3; Eze 40:2, 'In visions he brought me to the land of Israel,' compare Luk 1:22.
(c) Instances where it is applied to dreams: Dan 2:19, Dan 2:28; Dan 4:5; Dan 7:2; Dan 8:1, Dan 8:13, Dan 8:16-17, Dan 8:26-27; Dan 9:21, Dan 9:23-24; Gen 46:2, 'God spake to Israel in visions of the night,' Job 4:13.
(d) Instances where the prophets represent themselves as standing on a "watch-tower," and looking off on a distant landscape to descry future and distant events:
I will stand upon my watch,
And will set me upon the tower,
And will watch to see what he will say unto me,
And what I shall answer when I am reproved. '
Hab 2:1
'For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth;' Notes, Isa 21:6; compare Isa 21:8, Isa 21:11; Mic 7:4; compare Jer 6:17; Eze 3:17; Eze 33:7. In these passages, the idea is that of one who is stationed on an elevated post of observation, who can look over a large region of country, and give timely warning of the approach of an enemy.
The general idea of prophecy which is presented in these passages, is that of a scene which is made to pass before the mind like a picture, or a landscape, where the mind contemplates a panoramic view of objects around it, or in the distance; where, as in a landscape, objects may appear to be grouped together, or lying near together, which may be in fact separated a considerable distance. The prophets described those objects which were presented to their minds as they "appeared" to them, or as they seem to be drawn on the picture which was before them. They had, undoubtedly, an intelligent consciousness of what they were describing; they were not mad, like the priestesses of Apollo; they had a clear view of the vision, and described it as it appeared to them. Let this idea be kept in mind, that the prophets saw in vision; that probably the mode in which they contemplated objects was somewhat in the manner of a landscape as it passes before the mind, and much light and beauty will be cast on many of the prophecies which now seem to be obscure.
III. From the view which has now been taken of the nature of prophecy, some important remarks may be made, throwing additional light on the subject.
(1) It is not to be expected that the prophets would describe what they saw in all their connections and relations; see Hengstenberg, in Bib. Repos. ii. p. 148. They would present what they saw as we describe what we witness in a landscape. Objects which appear to be near, may be in fact separated by a considerable interval. Objects on the mountainside may seem to lie close to each other, between which there may be a deep ravine, or a flowery vale. In describing or painting it, we describe or paint the points that appear; but the ravine and the vale cannot be painted. They are not seen. So in a prophecy, distant events may appear to lie near to each other, and may be so described, while "between" them there may be events happy or adverse, of long continuance and of great importance.
(2) Some single view of a future event may attract the attention and engross the mind of the prophet. A multitude of comparatively unimportant objects may pass unnoticed, while there may be one single absorbing view that shall seize upon, and occupy all the attention. Thus, in the prophecies which relate to the Messiah. Scarcely any one of the prophets gives any connected or complete view of his entire life and character. It is some single view of him, or some single event in his life, that occupies the mind. Thus, at one time his birth is described; at another his kingdom; at another his divine nature; at another his sufferings; at another his resurrection; at another his glory. "The prophetic view is made up, not of one of these predictions, but of all combined;" as the life of Jesus is not that which is contained in one of the evangelists, but in all combined. Illustrations of this remark might be drawn in abundance from the prophecies of Isaiah. Thus, in Isa 2:4, he sees the Messiah as the Prince of Peace, as diffusing universal concord among all the nations, and putting an end to war.
In Isa 6:1-5, compare Joh 12:41, he sees him as the Lord of glory, sitting on a throne, and filling the temple. In Isa 7:14, he sees him as a child, the son of a virgin. In Isa 9:1-2, he sees him as having reached manhood, and having entered on his ministry, in the land of Galilee where he began to preach. In Isa 9:6-7, he sees him as the exalted Prince, the Ruler, the mighty God, the Father of eternity. In isa 11 he sees him as the descendant of Jesse - a tender sprout springing up from the stump of an ancient decayed tree. In Isa 25:8, he sees him as destroying death, and introducing immortality; compare Co1 15:54. In Isa 35:1-10 the happy effects of his reign are seen; in Isa 53:1-12 he views him as a suffering Messiah, and contemplates the deep sorrows which he would endure when he should die to make atonement for the sins of the world. Thus, in all the prophets, we have one view presented at one time, and another at another; and the entire prediction is made up of all these when they are combined into one.
It may be observed also of Isaiah, that in the first part of his prophecy the idea of an exalted or triumphant Messiah is chiefly dwelt upon; in the latter part, he presents more prominently the idea of the suffering Messiah. The reason may have been, that the object in the first part was to console the hearts of the nation under their deep and accumulated calamities, with the assurance that their great Deliverer would come. In the latter part, which may not have been published in his life, the idea of a suffering Messiah is more prominently introduced. This might have been rather designed for posterity than for the generation when Isaiah lived; or it may have been designed for the more pious individuals in the nation rather than for the nation at large, and hence, in order to give a full view of the Messiah, he dwelt then on his sufferings and death; see Hengstenberg's Christol. vol. i. pp. 153, 154.
(3) Another peculiarity, which may arise from the nature of prophecy here presented, may have been that the mind of the prophet glanced rapidly from one thing to another. By very slight associations or connections, as they may now appear to us, the mind is carried from one object or event to another; and almost before we are aware of it, the prophet seems to be describing some point that has, as appears to us, scarcely any connection with the one which he had but just before been describing. We are astonished at the transition, and perhaps can by no means ascertain the connection which has subsisted in view of the mind of the prophet, and which has led him to pass from the one to the other. The mental association to us is lost or unseen, and we deem him abrupt, and speak of his rapid transitions, and of the difficulties involved in the doctrine of a double sense. The views which I am here describing may be presented under the idea of what may be called the laws of prophetic suggestion; and perhaps a study of those laws might lead to a removal of most of the difficulties which have been supposed to be connected with the subject of a spiritual meaning, and of the double sense of the prophecies.
In looking over a landscape; in attempting to describe the objects as they lie in view of the eye - if that landscape were not seen by others for whom the description is made - the transitions would seem to be rapid, and the objects might seem to be described in great disorder. It would be difficult to tell why this object was mentioned in connection with that; or by what laws of association the one suggested by the other. A house or tree; a brook, a man, an animal, a valley, a mountain, might all be described, and between them there might be no apparent laws of close connection, and all the real union may be that they lie in the same range, in view of him who contemplates them. The "laws of prophetic suggestion" may appear to be equally slight; and we may not be able to trace them, because we have not the entire view or grouping which was presented to the mind of the prophet. We do not see the associations which in his view connected the one with the other.
To him, there may have been no double sense. He may have described objects singly as they appeared to him. But they may have lain near each other. They may have been so closely grouped that he could not separate them even in the description. The words appropriate to the one may have naturally and easily fallen into the form of appropriate description of the other. And the objects may have been so contiguous, and the transition in the mind of the prophet so rapid, that he may himself have been scarcely conscious of the change, and his narrative may seem to flow on as one continued description. Thus, the object with which he commenced, may have sunk out of view, and the mind be occupied entirely in the contemplation of that which was at first secondary. Such seems to have been, in a remarkable manner, the uniqueness of the mind of Isaiah. Whatever is the object or event with which he commences, the description usually closes with the Messiah. His mind glances rapidly from the object immediately before him, and fixes on that which is more remote, and the first object gradually sinks away; the language rises in dignity and beauty; the mind is full, and the description proceeds with a statement respecting the Prince of Peace. This is not double sense: it is rapid transition under the laws of prophetic suggestion; and though at first some object immediately before the prophet was the subject of his contemplation, yet before he closes, his mind is totally absorbed in some distant event that has been presented, and his language is designedly such as is adapted to that.
It would be easy to adduce numerous instances of the operation of this law in Isaiah. For illustration we may refer to the remarkable prophecy in Isa 7:14; compare Isa 8:8; Isa 9:1-7. See the notes on those passages. Indeed, it may be presented, I think, as one of the prominent characteristics of the mind of Isaiah, that in the prophetic visions which he contemplated, the Messiah always occupied some place; that whatever prophetic landscape, so to speak, passed before him, the Messiah was always in some part of it; and that consequently wheRev_er he began his prophetic annunciations, he usually closed with a description of some portion of the doctrines, or the work of the Messiah. It is this law of the mental associations of Isaiah which gives such value to his writings in the minds of all who love the Saviour.
(4) It follows from this view of prophecy, that the prophets would speak of occurrences and events as they appeared to them. They would speak of them as actually present, or as passing before their eyes. They would describe them as being what they had seen, and would thus throw them into the past tense, as we describe what we have seen in a landscape, and speak of what we saw. It would be comparatively infrequent, therefore, that the event would be described as "future." Accordingly, we find that this is the mode actually adopted in the prophets. Thus, in Isa 9:6, "Unto us a child is born, unto us a son is given." Isa 42:1, "behold my servant whom I uphold, mine elect in whom my soul delighteth." So in the description of the sufferings of the Messiah: "He is despised." "He hath no form or comeliness,: Isa 53:2-3. Thus, in Isa 14:1-8, Cyrus is addressed as if he were personally present. Frequently, events are thus described as past, or as events which the prophet had seen in vision. "The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined," Isa 9:2.
So especially in the description of the sufferings of the Messiah: "As many were astonished at thee." "His visage was so marred." "He hath borne our griefs." "He was oppressed, and he was afflicted." "He was taken from prison." "He was cut off out of the land of the living." "He made his grave," etc. etc.; Isa 52:14-15; Isa 53:4-9. In some cases, also, the prophet seems to have placed himself in vision in the midst of the scenes which he describes, or to have taken, so to speak, a station where he might contemplate a part as past, and a part as yet to come. Thus, in Isa 53:1-12 the prophet seems to have his station between the humiliation of the Saviour and his glorification, in which he speaks of his sufferings as past, and his glorification, and the success of the gospel, as yet to come; compare particularly Isa 53:9-12. This view of the nature of prophecy would have saved from many erroneous interpretations; and especially would have pRev_ented many of the cavils of skeptics. It is a view which a man would be allowed to take in describing a landscape; and why should it be deemed irrational or absurd in prophecy?
(5) From this view it also follows, that the prophecies are usually to be regarded as seen in space and not in time; or in other words, the time would not be actually and definitely marked. They would describe the order, or the succession of events; but between them there might be a considerable, and an unmeasured interval of time. In illustration of this we may refer to the idea which has been so often presented already - the idea of a landscape. When one is placed in an advantageous position to view a landscape, he can mark distinctly the order of the objects, the succession, the grouping. He can tell what objects appear to him to lie near each other; or what are apparently in juxtaposition. But all who look at such a landscape know very well that there are objects which the eye cannot take in, and which will not be exhibited by any description. For example, hills in the distant view may seem to lie near to each other; one may seem to rise just back of the other, and they may appear to constitute parts of the same mountain range, and yet between them there may be wide and fertile vales, the extent of which the eye cannot measure, and which the mind may be wholly unable to conjecture. It has no means of measuring the distance, and a description of the whole scene as it appeared to the observer would convey no idea of the distance of the intervals. So in the prophecies. Between the events seen in vision there may be long intervals, and the length of those intervals the prophet may have left us no means of determining. He describes the scene as it appeared to him in vision. In a landscape the distance, the length, the nature of these intervals might be determined in one of three ways:
(1) by the report of one who had gone over the ground and actually measured the distances;
(2) by going ourselves and measuring the distances; or
(3) by a Rev_elation from heaven.
So the distance of time occurring between the events seen in vision by the prophets, may be determined either by the actual measurement as the events occur, or by direct Rev_elation either made to the prophet himself, or to some other prophet. Accordingly, we find in the prophecies these facts:
(a) In many of them there are no marks of time, but only of succession. It is predicted only that one event should succeed another in a certain order.
(b) Occasionally the time of some one event is marked in the succession, as e. g. the time of the death of the Messiah, in Dan 9:26-27.
(c) Events are apparently connected together, which in fact were to be separated by long intervals. Thus, isa 11 makes the deliverance which was to be effected by the Messiah, to follow immediately the deliverance from the yoke of the Assyrians, without noticing the long train of intermediate occurrences. And in the same manner Isaiah, Hosea, Amos, and Micah very often connect the deliverance under the Messiah with that which was to be effected from the captivity at Babylon, without noticing the long train of intermediate events. There was such a resemblance between the two events that, by the laws of "prophetic suggestion," the mind of the prophet glanced rapidly from one to the other, and the description which commenced with the account of the deliverance from the Babylonian captivity, closed with the description of the triumphs of the Messiah. And yet not one of the prophets ever intimate that the Messiah would be the leader from the exile at Babylon.
(d) The time is sometimes Rev_ealed to the prophets themselves, and they mark it distinctly. Thus, to Jeremiah it was Rev_ealed that the exile at Babylon would continue 70 years Isa 25:11-12, and although this event had been the subject of Rev_elation to other prophets, yet to no one of them was there before an intimation of the time during which it was to continue. So also of the place. That the Jews would be carried away to a distant land if they were disobedient, had been predicted by Moses, and threatened by many of the prophets; and yet there was no intimation of the place of their bondage until the embassy of the king of Babylon to Hezekiah, and the sin of Hezekiah in showing them his treasure, led Isaiah to declare that "Babylon was the place" to which the nation was to be carried; see the notes at Isa 39:6. Marks of time are thus scattered, though not very profusely, through the prophecies. They were, on the whole, so definite as to lead to the general expectation that the Messiah would appear about the time when Jesus was born; see the notes at mat 2.
(6) It is a consequence of this view also, that many of the prophecies are obscure. It is not to be expected that the same degree of light should be found in the prophecies which we have now. And yet so far as the prophecy was made known, it might be clear enough; nor was there any danger or need of mistake. The facts themselves were perfectly plain and intelligible; but there was only a partial and imperfect development of the facts. The fact, for example, that the Messiah was to come; that he was to be born at Bethlehem; that he was to be a king; that he was to die; that his religion was to pRev_ail among the nations; and that the Gentiles were to be brought to the knowledge of him, were all made known, and were as clear and plain as they are now. Much is known now, indeed, of the mode in which this was to be done which was not then; and the want of this knowledge served to make the prophecies appear obscure. We take the information which we now have, and go back to the times when the prophecies were uttered, and finding them obscure, we seem to infer that because all was not known, nothing was known. But we are to remember that all science at the beginning is elementary; and that knowledge on all subjects makes its advances by slow degrees. Many things in the prophecies were obscure, in the sense that there had been only a partial Rev_elation; or that only a few facts were made known; or that the time was not marked with certainty; and yet the facts themselves may have been as clear as they are now, and the "order of succession" may have been also as certainly and clearly determined. The facts were Rev_ealed; the manner in which they were to occur may have been concealed.
It may be added here, in the words of Prof. Stuart, 'that many prophecies have respect to kingdoms, nations, and events, that for thousands of years have been buried in total darkness. In what manner they were fulfilled we know not; when, we know now. We do not even know enough of the geography of many places and regions that are named in them, to be able to trace the scene of such fulfillment. Customs, manners, and many other things alluded to by such prophecies, we have no present means of illustrating in an adequate manner. Of course, and of necessity, then, there must be more or less in all such prophecies, that is obscure to us.' Bib. Repository, vol. ii. p. 237.
Section 8. Works that Are Illustrative of Isaiah
Probably no book of the Bible has occupied so much the attention of critics, of commentators, and of private Christians, as Isaiah. The beauty, grandeur, and power of his prophecies; their highly evangelical character; the fact that they are so frequently quoted in the New Testament; the number and minuteness of his predictions in regard to cities and kingdoms; as well as the intrinsic difficulty of many portions of his writings, all have contributed to this. Of the numerous works which may be consulted in reading, or in explaining Isaiah, the following are among the principal:
I. The Ancient Versions.
(1) The Septuagint, so called from the 70 translators who are supposed to have been engaged in it. This is the most ancient, and in some respects the most valuable of all the versions of the Bible, and was formerly esteemed so valuable as to be read in synagogues and in churches. Much uncertainty exists in regard to the real history of this version. According to the common Jewish legend respecting it, Ptolemy Philadelphus, who reigned king of Egypt from 284 to 246 b. c., formed the wish, through the advice of his librarian, Demetrius Phalerius, to possess a Greek copy of the Jewish Scriptures, for the Alexandrian Library, and sent to Jerusalem for this object. The Jews sent him a Hebrew manuscript, and 72 men of learning to translate it. They all labored together; being shut up in the island of Pharos, where having agreed on the translation by mutual conference, they dictated it to Demetrius, who wrote it down, and thus in the space of 72 days the whole was finished.
This legend is given in an epistle said to have been written by Aristeas, to his brother in Alexandria. Josephus also relates story, Ant. xii. II. 2-14, but it has every mark of fiction; and an examination of the Septuagint itself will convince anyone that it was not all made by the same persons, or at the same time. The most probable supposition is, that after the Jews had settled in great numbers in Egypt, and had in some measure forgotten the Hebrew language, a Greek version became necessary for the public use in their temple there (see the notes, Isa 19:18), and in their synogogues. There is no improbability that this was done under the sanction of the Sanhedrin, or Council of 72 (LXXII) in Egypt, and that it thus received its name and authority. The translation was probably commenced about 250 years before Christ. The Pentateuch would be first translated, and the other books were probably translated at intervals between that time and the time of Christ. 'The Pentateuch is best translated, and exhibits clear and flowing Greek style; the next in rank is the translation of Job and the Proverbs; the Psalms and the prophets are translated worst of all, and indeed often without any sense.
Indeed, the real value of the Septuagint, as a version, stands in no sort of relation to its reputation.' - Calmet. 'Isaiah has had the hard fate to meet a translation unworthy of him, there being hardly any book of the Old Testament that is so ill rendered in that version as Isaiah.' - Lowth. The authority of this version, however, soon became so great as to superscede the use of the Hebrew among all the Jews who spoke Greek. It was read in the synagogues in Egypt, and was gradually introduced into Palestine. It had the highest Rev_erence among the Jews, and was used by them everywhere; and is the version that is most commonly quoted in the New Testament. From the Jews the reputation and authority of this version passed over to Christians, who employed it with the same degree of credence as the original. The text of this version has suffered greatly, and great efforts have been made to restore it: and yet probably after all these efforts, and after all the reputaion which the version has enjoyed in former times, there has not been anywhere, or scarcely in any language, any version of the Scriptures that is more incorrect and defective than the Septuagint. Probably there is no version from which, as a whole, a more correct idea would not be derived of the real meaning of the Sacred Scriptures, and this is true in a special manner of Isaiah. It is valuable as the oldest version; as having been regarded with so much respect in former times: and as, notwithstanding its faults, and the imperfection of the text, throwing much light on various parts of the Old Testament. But as an authority for correcting the Hebrew text, it is of little or no value. The history of the Septuagint may be seen in Hody, de Biblior. Textibus orig. Oxford, 1705; Horne's Introduction, vol. ii. 163ff; Prideaux's Connections; Walton's Prolegomena, c. ix. section 3-10; Isaac Vossius de Septuagint Inter. Hag. Coin. 1661; and Brett, Dias. on the Septuagint, in Watson's Theo. Tracts, vol. iii. p. 18ff.
(2) The Latin Vulgate - the authorized version of the papal communion. When Christianity had extended itself to the West, where the Latin language was spoken, a version of the Scriptures into that language became necessary. In the time of Augustine there were several of these, but only one of them was adopted by the church. This was called "common vulgata," because it was made from the common Greek version, η κοινή hē koinē. In modern times this version is often called "Itala," or the "Italic" version. This version, in the Old Testament, was made literally from the Septuagint, and copied all its mistakes. To remedy the evils of this, and to give a correct translation of the Scriptures, Jerome undertook a direct translation, from the Hebrew. He went to Palestine and enjoyed the oral instructions of a learned Jew. He availed himself of all the labors of his predecessors, and furnished a translation which surpassed all that preceded his in usefulness. In the seventh century this version had supplanted all the old ones. It was the first book ever printed. By the Council of Trent, it was declared to be 'authentic' - and is the authorized or standard version of the papists; and is regarded by them as of equal authority with the original Scriptures. This version is allowed generally to be a very faithful translation; and it undoubtedly gives a much more correct view of the original than the Septuagint.
(3) The Syriac versions. Of these there are two, both of which are of Christian origin; having been made by Christians of the Syrian church who dwelt in Mesopotamia. The earliest and most celebrated of these is the Peshito; i. e. "the clear, or the literal." It is the authorized version of the Syrian church, and is supposed by them to have been made in the time of Solomon. It was probably made in the first century. It follows, in general, the Hebrew text literally; and is very valuable as an aid in ascertaining the meaning of the Hebrew Scriptures. The other Syriac version was made from the Septuagint about the year 616 a. d. for the use of the Monophysites. It is of value, therefore, only for the interpretation of the Septuagint. It is the former of these which is printed in the Polyglotts. Of the latter no portion has been printed except Jeremiah and Ezekiel in 1787, and Daniel in 1788. - Calmet.
(4) The Arabic versions. The Scriptures have been at various times translated into Arabic. After the time of Muhammed, the Arabic became the common language of many of the Jews, and of numerous bodies of Christians in the East. Sometimes the translations were made from the Hebrew, sometimes from the Septuagint, from the Peshito, or the Vulgate. The version of Rabbi Saadias Gaon, director of the Jewish Academy at Babylon, was made in the 10th century a. d. It comprised originally the Old Testament, but there have been printed only the Pentateuch, and Isaiah. The Pentateuch is found in the Polyglotts. Isaiah was published by Paulus in 1791. The Mauritanian version was made in the 13th century, by an Arabian Jew, and was published by Erpenius in 1629. The Arabic version in the Polyglotts was made by a Christian of Alexandria, and was made from the Septuagint. - Robinson. Of course these are of little value in illustrating the Hebrew text. The chief and great value of the Arabic consists in the light which is thrown upon the similar meaning of Hebrew words, phrases, and customs, from the Arabic language, manners, and literature.
(5) The Targums or Chaldee versions. All these are the works of Jews living in Palestine and Babylon, from a century before Christ, to the eighth, or ninth century after Christ. They bear the name "Targum, i. e. translation." They comprise the Targum of Onkelos on the Pentateuch; of Jonathan Ben Uzziel on the historical books, and the prophets; of Jerusalem on the Pentateuch; and of smaller and separate Targums on the books of Daniel, Ezra, and Nehemiah. That of Jonathan Ben Uzziel, which was made about the time of the Saviour, and which includes Isaiah, is far inferior to that of Onkelos. It often wanders from the text in a wordy, allegorical explanation; admits many explanations which are arbitrary, and especially such as honor the Pharisees; and often gives a commentary instead of a translation; see Gesenius, Commentary uber den isa Einl. section 11. It is valuable, as it often gives a literal translation of the Hebrew, and adheres to it closely, and as it gives a statement of what was the pRev_ailing interpretation of the sacred writings in the time when it was made. It may, therefore, be used in an argument with the modern Jews, to show that many of the passages which they refuse to refer to the Messiah were regarded by their fathers as having a relation to him.
The more modern versions of the Scriptures are evidently of little or no use in interpreting the Bible, and of no authority in attempting to furnish a correct text. On the general character of the versions above referred to, the reader may consult Horne's Introduction, vol. ii. 156ff.; Gesenius, Einl. section 10-20.
II. Commentaries
The following are among the principal ones which may be referred to in illustration of Isaiah:
(1) Commentarius in Librum Prophetiarum Isaiae, Cura et Studio Campegii Vitringa, 2 vol. fol. 1714, 1720, 1724. This great work on Isaiah first appeared at Leuwarden in 1714. It has been several times reprinted. Vitringa was professor of theology at Franecker, and died in 1722. In this great work, Vitringa surpassed all who went before him in the illustration of Isaiah; and none of the subsequent efforts which have been made to explain this prophet have superseded this, or rendered it valueless. It is now indeed indispensable to a correct understanding of this prophet. He is the fountain from which most subsequent writers on Isaiah have copiously drawn. His excellencies are, great learning; copious investigation; vast research; judicious exposition; an excellent spirit, and great acuteness. His faults - for faults abound in his work - are:
(1) Great diffuseness of style.
(2) A leaning to the allegorical mode of interpretation.
(3) A minute, and anxious, and often fanciful effort to find something in history that accords with his view of each prediction. Often these parts of his work are forced and fanciful; and though they evince great research and historical knowledge, yet his application of many of the prophecies must be regarded as wholly arbitrary and unsatisfactory.
(4) He did not seem to be fully acquainted with the poetic and figurative character of the prophetic style. Hence, he is often forced to seek for fulfillment of particular expressions when a more complete acquaintance with the character of that style would have led him to seek for no such minute fulfillment. Yet no one can regard himself as furnished for a correct and full examination of Isaiah who is not in possession of this elaborate work.
(2) The collection of commentaries in the Critici Sacri, 9 vols. fol. This great work contains a collection of the best commentaries which were known at the time in which it was made. Valuable critical notes will be found in the commentary of Drusius, and occasional remarks of great value in the brief commentary of Grotius. Grotius is the father of commentators; and especially on the New Testament, he has furnished more "materials" which have been worked up into the recent commentaries, than all other expositors united. He is especially valuable for the vast amount of Classical learning which he has brought to illustrate the Scriptures. His main faults are a lack of spirituality and a laxness of opinions; but no man who wishes to gain a large and liberal view of the sacred writings will deem his library complete who has not the commentary of this great man. His notes, however, on Isaiah and the Old Testament generally, are very brief.
(3) The same work abridged and arranged by Poole, in 5 vols. fol. This work has often been reprinted, and is well known as Poole's Synopsis. It is a work of great labor. It consists in arranging in one continuous form the different expositions contained in the work last mentioned. With all the learning and labor expended on it, it is, like most other abridgements, a work which will make him who consults it regret that an abridgement had been attempted, and sigh for the original work. It is an arrangement of opinions, without any reasons for those opinions as they existed in the minds of the original authors. To a man disposed to collect opinions merely, this work is invaluable; to a man who wishes to know on what opinions are based, and what is their true value, it will be regarded generally as of comparatively little use. The original work - the Critici Sacri - is of infinitely more value than this Synopsis by Poole.
(4) The commentary of Calvin. This may be found in his works printed at Amsterdam in 1667. This commentary on Isaiah was originated in discourses which were delivered by him in his public ministry, and which were committed to writing by another hand, and afterward Rev_ised by himself. The critical knowledge of Calvin was not great; nor does he enter minutely into criticisms, or philology. He aims at giving the sense of Isaiah, often somewhat in the form of a paraphrase. There is little criticism of words and phrases, little attempt to describe customs, or to illustrate the geography of the places referred to, and there is often in the writings of this great man a lack of vivacity and of point. However, Calvin is judicious and sound. His practical remarks are useful, and his knowledge of the human heart, and his good sense, enabled him to furnish a commentary that is highly valuable.
(5) Rosenmuller on Isaiah. This distinguished and very valuable work was first published in 1793, in three parts, and afterward in a completely Rev_ised edition in 1810, in three volumes. The merit of Rosenmuller consists in his great learning; in his cautious and careful collection of all the materials which existed to throw light on the prophet; and in his clear and simple arrangement and statement. The basis of this work is indeed Vitringa; but Rosenmuller is by no means confined to him. He has gathered from all sources what he regarded as necessary to an explanation of the prophet. He is judicious in his criticisms; and not rash and reckless in attempting to modify and amend the text. He does not resemble Grotius, who is said to have "found Christ nowhere;" but he is almost always, particularly in the first part, an advocate for the Messianic interpretation. There can be found nowhere a more valuable collection of "materials" for an understanding of Isaiah than in Rosenmuller.
(6) Philologisch-Kritischer und Historischer Commentar uber den Isaiah, von W. Gesenius, 3 Th. Leipzig, 1821. 'The commentary of Gesenius has not rendered the work of Rosenmuller superfluous. Gesenius has certainly been more independent in ascertaining the meaning of words, and in this respect has rendered a great service to the prophet. His diligence has considerably increased the materials of exegesis by collecting a number of striking parallel passages, especially from Arabian and Syrian writers, which though not numerous, have been very accurately read. His historical illustrations, especially of the prophecies relating to foreign nations, are for the most part very valuable; and his acuteness has made new discoveries.' "Hengstenberg." The great value of Gesenius consists in his explanation of words and phrases; in his bringing to bear his vast learning in the Hebrew, and the cognate languages, to an explanation of the prophet; in his acuteness and skill in philological investigations; and in his use of illustrations of customs, geography, etc., from modern travelers. A favorable specimen of his manner of exposition may be seen in his commentary on the prophecy respecting Moab, isa 15-16. This is translated in the Biblical Repository for January 1836. See also a translation of Isa 17:12-14; Isa 18:1-7, in the Biblical Repository for July, 1836. Of this exposition Prof. Stuart says, 'I consider it the only successful effort which has been made, to unravel the very difficult passage of which it treats. I consider it a kind of "chef d' oeuvre" among the philological efforts of this distinguished writer;' Bib. Rep. July, 1836, p. 220. For the general merits of Gesenius, see the article 'Hebrew Lexicography,' by Prof. Stuart, in Bib. Repository, 1836, p. 468ff.
(7) Isaiah; a New Translation with a Preliminary Dissertation, and Notes, Critical, Philological, and Explanatory. By Robert Lowth, D. D., Lord Bishop of London. This very beautiful translation of Isaiah was first published in London, in quarto, in 1778, and has been reprrinted several times. A German translation was published by M. Koppe, with notes and additions, at Gottingen, 1779, 1780, in 4 vols. 8 vo. It is the only work in English with which I am acquainted of any very great value on Isaiah, and it will doubtless continue to hold its rank as a standard work in sacred literature. Of all the interpreters of Isaiah, Lowth has probably most clearly discerned the true nature of the prophetic visions, has been enabled most clearly to apprehend and express the sense of the prophet, and has presented a translation which has been universally admired for its beauty. The faults of the work are: that his translation is often too paraphrastic, that he indulges in great caprice of criticism, that he often changes the Hebrew text on very slight authority, and that there is a lack of copiousness in the notes for the purpose of those who would obtain a full and accurate view of Isaiah. Lowth made good use of the aids which in his time might be derived from the researches of Oriental travelers. But since his time, this department of literature has been greatly enlarged, and important light has been thrown upon many passages which in his time were obscure.
(8) A new translation of the Hebrew prophets, arranged in chronological order. By George Noyes, Boston, 1833. This work professes to be simply a literal translation of the prophets, without an extended commentary. A very few notes are appended. The translation is executed with great skill and fidelity, and gives in general very correctly the meaning of the original. The translator has availed himself of the labors of Gesenius, and of the other modern critics. For a further view of this work, see North American Rev_iew for January, 1838.
(9) Esaias ex recensione Textus Hebraei, ad fidem Codd. et verss. Latine, vertit, et Notas subjecit, John C. Doederlin. Altdorf, 8 vo. 1780. Norimbergae, 1789.
(10) The Book of the Prophet Isaiah, in Hebrew and English. The Hebrew text metrically arranged, the translation altered from that of Bishop Lowth. By Joseph Stock, D. D., Bishop of Killala, 1804, 4to. 'There is a variety of notes, critical and explanatory, supplied partly by the translator, and partly by others. Many of these are uncommonly valuable for their depth and acuteness, and tend to elucidate in a high degree the subject matter of these prophecies;' British Critic, vol. xxviii. p. 466.
(11) Lectures on the Prophecies of Isaiah, by Robert Macculoch. London, 1791, 4 vols. 8vo.
(12) Hierozoicon, Sive de animalibus Sacrae Scripturae. Auctore Samuele Bocharto. Folio, Lond. 1663. This great work has been reprinted several times. It is a work of immense research and learning and is invaluable to all who desire to obtain a knowledge of the subjects on which it treats. Great use may be made of it in the interpretation of the Scriptures; and authority has often been used in the following translation and notes. There is repeated mention of animals in Isaiah; and in no other work known to me can so accurate and valuable a description of those animals be found as in Bochart.
(13) Christology of the Old Testament and a commentary on the Predictions of the Messiah, by the prophets. By E. W. Hengstenberg, Doctor of Philology and Theology, Professor of the latter in the University of Berlin. Translated from the German by Reuel Keith, D. D. Alexandria, 1836. For a notice of Prof. Hengstenberg, and the character of his writings, see Biblical Repository, vol. i. p. 21. The first vol. of this work was published in 1829. It is a very valuable accession to sacred literature, and should form a part of every theological library. It evinces great learning; accurate research; and is deeply imbued with the spirit of piety. Its fault on Isaiah is that there are many parts of this prophet which should be regarded as predictions of the Messiah, which are not noticed, or so regarded in his work. His expositions of those parts which he has examined (isa 2; Isa 4:1-6; isa 7; Isa 8:2-3; Isa 9:1-6; isa 11; Isa 12:1-6; isa 40 following) are very valuable.
(14) Oriental Travelers. In regard to these, the main design is not usually to demonstrate the truth of the predictions of the prophets, or to furnish formal expositions of the meaning of the passages of Scripture. The illustration of the sacred writings which is to be derived from them, is mainly incidental, and often is as far as possible from the intention of the traveler himself. The illustrations which are derived from these travels, relate particularly to manners, rites, customs, usages, modes of traveling, conversation, and laws; to the animals which are mentioned in the Bible; to houses, articles of dress and furniture; and more especlally to the fulfillment of the prophecies. In this respect almost a new department pertaining to the truth of the Bible has been opened by the researches of modern travelers. Many of the older commentaries were exceedingly defective and unsatisfactory for the lack of the information which can now be derived from such researches; and the principal advance which can be anticipated in the interpretation of the prophecies, is probably to be derived from this source.
In this respect such researches are invaluable, and particularly in the exposition of Isaiah. Some of the most complete and unbreakable demonstrations of the inspiration of the sacred writings are furnished by a simple comparison of the predictions with the descriptions of places mentioned by modern travelers. In this work, I have endeavoured to embody the results of these inquiries in the notes. As an illustration of the kind of aid to be expected from this quarter, I may refer to the notes on isa 13-14 respecting Babylon; isa 15-16 respecting Moab; isa 23 of Tyre; and isa 34-35 of Edom. Perhaps no part of the world has excited more the attention of travelers than those where the scenes of Scripture history and of prophecy are laid. Either for commercial purposes, or by a natural desire to visit those parts of the earth which have been the scenes of sacred events, or by the mere love of adventure, most of the places distinguished either in history or in prophecy have been recently explored.
The sites of Babylon, Nineveh, Tyre, Damascus, and Jerusalem have been examined; Lebanon, Egypt, Arabia, and Palestine in general have been visited; and even Moab and Arabia have been traversed. The ancient land of Idumea, long deemed inaccessible, now Arabia Petraea, has been explored by Burckhardt, by Captains Irby and Mangles, by Laborde, and still more recently by our own countrymen, Mr. Stephens, and by Messrs. Smith and Robinson. The capital of that once celebrated kingdom has been discovered and examined after it had been unknown for ages, and a most striking fulfillment of the sacred predictions has thus been furnished; see the notes at Isa 16:1-14; isa 34. Perhaps there is no department of sacred learning that promises so much to illustrate the Scripturcs, as that of modern travels. It is to he remembered (to use the words of Prof. Bush), that since 'the Bible, in its structure, spirit, and costume, is essentially an Eastern book, it is obvious that the natural phenomena and the moral condition of the East should be made largely tributary to its elucidation.
In order to appreciate fully the truth of its descriptions, and the accuracy, force and beauty of its various allusions, it is indispensable that the reader, as far as possible, separate himself from his ordinary associations, and put himself by a kind of mental transmutation into the very circumstances of the writers. He must set himself down in the midst of Oriental scenery, gaze upon the sun, sky, mountains and rivers of Asia - go forth with the nomade tribes of the desert - follow their flocks - travel with their caravans - rest in their tents - lodge in their khans - load and unload their camels - drink at their watering places - pause during the heat of the day under their palms - cultivate the fields with their own rude implements - gather in or glean after their harvests - beat out and ventilate the grain in their open threshing floors - dress in their costume - note their proverbial or idiomatic forms of speech, and listen to the strain of song or story with which they beguile their vacant hours;' Preface to Illustrations of the Scriptures. To use the words of a late writer in the London Quarterly Rev_iew, 'we confess that we have felt more surprise, delight, and conviction in examining the account which the travels of Burckhardt, Mangles, Irby, Leigh, and Laborde have so recently given of Judea, Edom, etc., than we have ever derived from any similar inquiry. It seems like a miracle in our own times. Twenty years ago, we read certain portions of the prophetic Scriptures with a belief that they were true, because other similar passages had, in the course of ages, been proved to be so, and we had an indistinct notion that all these (to us) obscure and indefinite denunciations had been - we know not very well when or how - accomplished; but to have graphic descriptions, ground plans and elevations, showing the actual existence of all the heretofore vague and shadowy denunciations of God against Edom, does, we confess, excite our feelings, and exalt our confidence in prophecy to a height that no external evidence has hitherto done.
Here we have, bursting upon our age of incredulity, by the labors of accidental, impartial, and sometimes incredulous witnesses, the certainty of existing facts, which fulfil what were hitherto considered the most vague and least intelligible of all the prophecies. The value of one such contemporaneous proof is immense.' 'It is,' to use the language of the Biblical Repository (vol. ix. pp. 456, 457), 'sensible evidence, graven on the eternal rocks, and to endure until those rocks shall melt in the final catastrophe of earth. The exactness between the prediction and the fulfillment is wonderful. The evidence for the truth of the prophecies is sometimes said to be cumulative; but here we have a new volume at once opened to our view; a sudden influx of overpowering light. It is a monumental miracle, an attestation to the truth of God wrought into the very framework of the globe;' Rev_iew of Laborde's Journey to Petra. It may be added, that the sources of information on these interesting subjects are becoming very numerous, and already leave little to be desired.
To see this, it is sufficient to mention the following: Roberts' Oriental Illustrations; Maundrell's Journey from Aleppo to Jerusalem; Volney's Travels through Egypt and Syria; Mariti's Travels through Cyprus, Syria and Palestine; Russell's Natural History of Aleppo; Clarke's Travels in the Holy Land; Burckhardt's Travels in Syria; - Travels in Nubia and Egypt; Keppel's Narrative of a Journey from India to England; Morier's Journey through Persia; Jowett's Christian Researches; Burnes' Travels in Bokhara; Laborde's Journey to Petra, and the travels of Chandler, Pococke, Shaw, Pitts, Niebuhr - the 'prince of travelers' - Porter, Seetzen; from all of whom valuable illustrations may be derived, and confirmations of the truths of the Scripture prophecies. Of all the works of this description, the most valuable for an accurate exposition of the Scriptures, in relation to the geography of the Holy Land, is the recent work of our own countrymen - 'Biblical Researches in Palestine, Mount Sinai, and Arabia Petraea,' a journal of Travels in the year 1838, by E. Robinson and E. Smith, 3 vols. 8vo, 1841.

The period of the world in which Isaiah lived was in some respects a forming period. It was during his life that the kingdom of assyria, which had so long swayed a scepter of entire dominion over the East, began to wane, and that its power was broken. The kingdom of babylon, which ultimately became so vast and mighty, and which destroyed Assyria itself was established during his life on a basis that secured its future independence and grandeur. The kingdom of Macedon, whose rise was followed by so great events under the emperor Alexander, was founded about the time when Isaiah began his prophetic life (814 b. c.), by Caranus. carthage had been founded about half a century before (869 b. c.); and rome was founded during his life, 753 b. c. syracuse was built by Archias of Corinth, during his life, 769 b. c. It is of some importance in recollecting the events of ancient history to group them together, and some advantage may be derived to the student from connecting these events with the name and life of Isaiah.
The following tables, copied mainly from Jahn's Biblical Archaeology, will give a correct view of the principal chronological events in the time of Isaiah, and may be of use in the correct understanding of his prophecies:
Table I - The Kingdoms b. c. Judah Israel Assyria Media Babylon Others 825 Amaziah Jeroboam II. 41 years. Arbaces, 29 years. 814 Jonah, the prophet. Macedonia 811 Uzziah, 52 years. Amos, the prophet. 797 Interreg-num, 79 years. 784 Hosea, the prophet. Interreg-num, 12 years. 773 Zechariah, 6 months. Shallum, 1 month. Phul, 21 years. 772 Menachem, 10 years. 761 Isaiah, the prophet. Pekahiah, 2 years. 759 Jotham, 16 years.
Micah, the prophet. Pekah, 20 years. 753 Tiglath-Pileser, 19 years. Rome 747 Nabonassar 14, or Merodach-Baladan. 743 Ahaz, 16 years 740 Conquers Damascus, Galilee & Gilead. 739 Interreg-num, 9 years 734 Shalmaneser, 14 years. Nadius, 2, years. 730 Hosea, 9 years. Porus, 5 years. 728 Hezekiah, 29 years. Jugaeus, 5 years. 722 Overthrow of Israel
Table II - The Kingdom b. c. Judah Assyria Media Babylon 721 Hezekiah 720 Sennacherib, 7 years. 718 Dejocces, 53 years. 714 Senn. In Judea. 713 Essar-haddon, 35 years. 709 Arkianus, 5 years. 704 Interreg. 2 years. 702 Belibus, 3 years. 699 Manasseh, 55 years Apronadius, 6 years. 693 Rigebelus, 1 year. 692 Messomordacus, 4 years.
Analysis of the Chapter
This chapter contains:
I. the inscription or title to the whole Book of Isaiah Isa 1:1; and,
II. an entire prophecy respecting the land of Judah. In regard to the title see the notes at Isa 1:1.
The remainder of the chapter isa 1:2-31 comprises a single prophecy, complete in itself, and evidently delivered on a single occasion. It has no immediate connection with that which follows, though it may have been delivered about the same period. When it was delivered is not known. We are informed Isa 6:1 that the vision of Yahweh, which Isaiah had in the temple, occurred during the last year of the reign of Uzziah. The only indication which we can have of the time when this prophecy was uttered, is to be derived from its location, and from the accordance of its contents with the state of things in Judea. It is evident that the anchor of the arrangement, whoever he was, regarded it as properly placed in the order of time before the account of the vision of Yahweh, that is, as having been uttered before the death of Uzziah. Nor are the contents of such a nature as to render it improbable that the collector has followed the natural order in which the prophecies were delivered.
On some accounts, indeed, it might better be regarded as spoken during the reign of Ahaz; but at any time of the Jewish history in which Isaiah lived, it is not an inappropriate description of the character of the Jewish people. There is one internal indication indeed that it was not delivered in the time of Ahaz. Ahaz bad filled the land with the groves and altars of idolatry. See the Introduction, 3. But this prophecy does not allude to idolatry, as the leading and characteristic sin. It is a description of a people who still kept up the form of the worship of Yahweh; of a people deeply depraved indeed, and suffering under the tokens of the divine displeasure, but who were professedly the worshippers of the true God. It is descriptive of a time when the nation was distinguished for hypocrisy rather than idolatry. It naturally falls, therefore, into the time of Uzziah, or Jotham - as it cannot be supposed that it delivered during the reign of Hezekiah, it would be so far misplaced as to constitute the introductory chapter to the whole series of prophecies.
In regard to the time when it was uttered, and the time to which it refers, there have been very different opinions. Abarbanel, Grotius, and Rosenmuller, suppose that it refers to the times of Uzziah; De Wette supposes that it relates to the reign of Jotham; Piscator, Hensler, Arnold, regard it as relating to the reign of Ahaz.; and Jarchi, Vitringa, and Eichhorn, refer it to the times of Hezekiah. In such a variety of opinion it is impossible to fix the time with any certainty. Nor is it very material. It was not an inappropriate description of the general character of the Jewish people; and there can be no doubt that there were times during the long prophetic life of Isaiah, when it would be found to accord fully with the condition of the nation. Unhappily, also, there are times in the church now, when it is fully descriptive of the character of the professed people of God, and it contains truths, and fearful denunciations, not less appropriate to them, than they were to the people who lived in the time of Isaiah.
The prophecy is highly objurgatory and severe in its character. It is made up of reproof, and of assurances that the evils which they were suffer. tug were for their hypocrisy, and other sins. It commences with a solemn and very sublime address to heaven and earth to witness the dccp depravity, and the pcrvading corruption of the land of Judah. It was such as was adapted to attract the attention, and to amaze all beings in heaven and on earth, Isa 1:2-4. The prophet then proceeds to state that the existing calamities of the nation had been inflicted on account of their sins, and that for those sins the land was laid waste, Isa 1:5-9. Yet they kept up the appearance of religion. They were constant and regular, externally, in offering sacrifices. But their character was deeply hypocritical. The services of God were so false and hollow, that he spurned and despised them. They were a weariness to him, and a burden, Isa 1:10-15. The prophet then calls on the sinful nation to turn from their sins, and to seek God, with the assurance that he was willing to re-admit them to his favor; to pardon all their crimes, and to receive them as his own children, Isa 1:16-20. If they did not do it, he assures them that heavier judgments would come upon them than they had yet experienced, Isa 1:21-25; and that God would so deal with them as to effect a change in the nation, and to restore the happier and purer state of things existing in former days. The wicked would be punished, and Zion would be redeemed, Isa 1:26-31.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, Isa 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

Isa 1:1, Isaiah complains of Judah for her rebellion; Isa 1:5, He laments her judgments; Isa 1:10, He upbraids their whole service; Isa 1:16, He exhorts to repentance, with promises and threatenings; Isa 1:21, Bewailing their wickedness, he denounces God's judgments; Isa 1:25, He promises grace; Isa 1:28, and threatens destruction to the wicked.

Carl Friedrich Keil and Franz Delitzsch
In passing to our exposition of the book, the first thing which strikes us is its traditional title - Yeshaiah (Isaiah). In the book itself, and throughout the Old Testament Scriptures, the prophet is called Yeshayahu; and the shorter form is found in the latest books as the name of other persons. It was a common thing in the very earliest times for the shorter forms of such names to be used interchangeably with the longer; but in later times the shorter was the only form employed, and for this reason it was the one adopted in the traditional title. The name is a compound one, and signifies "Jehovah's salvation." The prophet was conscious that it was not merely by accident that he bore this name; for ישׁע (he shall save) and ישׁוּעה (salvation) are among his favourite words. It may be said, in fact, that he lived and moved altogether in the coming salvation, which was to proceed from Jehovah, and would be realized hereafter, when Jehovah should come at last to His people as He had never come before. This salvation was the goal of the sacred history (Heilsgeschichte, literally, history of salvation); and Jehovah was the peculiar name of God in relation to that history. It denotes "the existing one," not however "the always existing," i.e., eternal, as Bunsen and the Jewish translators render it, but "existing evermore," i.e., filling all history, and displaying His glory therein in grace and truth. The ultimate goal of this historical process, in which God was ever ruling as the absolutely free One, according to His own self-assertion in Ex 3:14, was true and essential salvation, proceeding outwards from Israel, and eventually embracing all mankind. In the name of the prophet the tetragrammaton יהוה is contracted into יהו (יה) by the dropping of the second ה. We may easily see from this contraction that the name of God was pronounced with an a sound, so that it was either called Yahveh, or rather Yahaveh, or else Yahvâh, or rather Yahavâh. According to Theodoret, it was pronounced ̓Ιαβε (Yahaveh) by the Samaritans; and it is written in the same way in the list of the names of the Deity given in Epiphanius. That the ah sound was also a customary pronunciation, may not only be gathered from such names as Jimnah, Jimrah, Jishvah, Jishpah (compare Jithlah, the name of a place), but is also expressly attested by the ancient variations, Jao, Jeuo, Jo (Jer 23:6, lxx), on the one hand, and on the other hand by the mode of spelling adopted by Origen (Jaoia) and Theodoret (Aia, not only in quaest, in Ex. 15, but also in Fab. haeret. "Aia signifies the existing one; it was pronounced thus by Hebrews, but the Samaritans call it Jabai, overlooking the force of the word"). The dull-sounding long a could be expressed by omega quite as well as by alpha. Isidor follows these and similar testimonies, and says (Orig. vii. 7), "The tetragrammaton consisted of ia written twice (iaia), and with this reduplication it constituted the unutterable and glorious name of God." The Arabic form adopted by the Samaritans leaves it uncertain whether it is to be pronounced Yahve or Yahva. They wrote to Job Ludolf (in the Epistola Samaritana Sichemitarum tertia, published by Bruns, 1781), in opposition to the statement of Theodoret, that they pronounced the last syllable with damma; that is to say, they pronounced the name Yahavoh (Yahvoh), which was the form in which it was written in the last century by Velthusen, and also by Muffi in his Disegno di lezioni e di ricerche sulla lingua Ebraica (Pavia, 1792). The pronunciation Jehovah (Yehovah) arose out of a combination of the Keri and the chethib, and has only become current since the time of the Reformation. Genebrard denounces it in his Commentary upon the Psalms with the utmost vehemence, in opposition to Beza, as an intolerable innovation. "Ungodly violators of what is most ancient," he says, "profaning and transforming the unutterable name of God, would read Jova or Jehova - a new, barbarous, fictitious, and irreligious word, that savours strongly of the Jove of the heathen." Nevertheless his Jehova (Jova) forced its way into general adoption, and we shall therefore retain it, notwithstanding the fact that the o sound is decidedly wrong. To return, then: the prophet's name signifies "Jehovah's salvation." In the Septuagint it is always written ̔Ησαΐ̀ας, with a strong aspirate; in the Vulgate it is written Isaias, and sometimes Esaias.
In turning from the outward to the inward title, which is contained in the book itself, there are two things to be observed at the outset: (1.) The division of the vv. indicated by soph pasuk is an arrangement for which the way was prepared as early as the time of the Talmud, and which was firmly established in the Masoretic schools; and consequently it reaches as far back as the extreme limits of the middle ages - differing in this respect from the division of vv. in the New Testament. The arrangement of the chapters, however, with the indications of the separate sections of the prophetic collection, is of no worth to us, simply because it is not older than the thirteenth century. According to some authorities, it originated with Stephen Langton, Archbishop of Canterbury († 1227); whilst others attribute it to Cardinal Hugo of St. Caro († 1262). It is only since the fifteenth century that it has been actually adopted in the text. (2.) The small ring or star at the commencement points to the footnote, which affirms that Isaiah 1:1-28 (where we find the same sign again) was the haphtarah, or concluding pericope, taken from the prophets, which was read on the same Sabbath as the parashah from the Pentateuch, in Deut 1:1. It was, as we shall afterwards see, a very thoughtful principle of selection which led to the combination of precisely these two lessons.
John Gill
INTRODUCTION TO ISAIAH 1
This chapter, after the inscription, contains a charge of aggravated sin against the Jews; God's rejection of their ceremonial sacrifices and service; an exhortation to repentance and obedience, with a promise of pardon; a restoration from their sad estate; a prophecy of their restoration to a better; and of the destruction of idolatrous sinners. The inscription is in Is 1:1 in which are the title of the prophecy, a vision; the writer of it described by his name, his descent, and the times in which he prophesied; and the subject of the prophecy is Judah and Jerusalem. The charge against the Jews is rebellion against the Lord, and the heavens and earth are called as witnesses of it; which is aggravated by the relation they stood in to God, and by the favours bestowed upon them, Is 1:2 by their more than brutish stupidity, Is 1:3 by the multitude of their sins, which were of a provoking nature, Is 1:4 by the uselessness of chastisements, the whole body of the people, from the highest to the lowest, being afflicted without being the better for it, and so generally depraved, that no regard was had to any means of reformation, Is 1:5 and by the desolation it brought upon them, which is illustrated by several similes, Is 1:7 and by the grace and goodness of God in reserving a few, or otherwise they must have been for their punishment, as they were for their sins, like Sodom and Gomorrah, Is 1:9 wherefore both rulers and people are called upon under those names to hearken to the law of God, and not trust in and depend upon their sacrifices and other rites of the ceremonial law, together with their hypocritical prayers; all which were abominable to the Lord, since they were guilty of such dreadful immoralities, Is 1:11 when they are exhorted to repentance for sin, to the obedience of faith, and washing in the blood of Christ, whereby their crimson and scarlet sins would become as white as wool and snow, otherwise destruction must be expected, Is 1:16 and then a lamentation is taken up concerning the deplorable state of Jerusalem, representing the difference between what it was now, and what it was formerly, and the sad degeneracy of the people, rulers, and judges, Is 1:21 upon which the Lord foretells what he thought to do: to avenge himself of his enemies; to purge his church and people; to restore them to their former uprightness and integrity; and to redeem them with judgment and righteousness, Is 1:24 and the chapter is concluded with a denunciation of utter destruction upon wicked men, who are described and pointed at as idolaters; which will cover them with shame and confusion, Is 1:28 and which is illustrated by the fading of the leaves of an oak, and by a garden parched with drought, Is 1:30 and it is suggested that it will be by burning with fire unquenchable, Is 1:31.
1:11:1: Տեսիլ Եսայայ որդւոյ Ամովսայ. զոր ետես ՚ի վերայ Հրէաստանի, եւ ՚ի վերայ Երուսաղեմի։ ՚Ի թագաւորութեանն Ոզիայ՝ եւ Յովաթամայ՝ եւ Աքազու՝ եւ Եզեկիայ, որք թագաւորեցին Հրէաստանի[9588]։[9588] Բազումք. Որ թագաւորեցին։
1 Ամոսի որդի Եսայու տեսիլքը, որ նա տեսաւ Հրէաստանի եւ Երուսաղէմի վրայ, երբ Հրէաստանում թագաւորում էին Օզիան, Յովաթամը, Աքազը եւ Եզեկիան:
1 Ամովսի որդիին Եսայիի տեսիլքը, որ Յուդայի ու Երուսաղէմի վրայ տեսաւ՝ Յուդայի թագաւորներուն Ոզիային, Յովաթամին, Աքազին ու Եզեկիային օրերը։
Տեսիլ Եսայեայ որդւոյ Ամովսայ, զոր ետես ի վերայ Հրէաստանի եւ ի վերայ Երուսաղեմի` ի թագաւորութեանն Ոզիայ եւ Յովաթամայ եւ Աքազու եւ Եզեկեայ, որ թագաւորեցին Հրէաստանի:

1:1: Տեսիլ Եսայայ որդւոյ Ամովսայ. զոր ետես ՚ի վերայ Հրէաստանի, եւ ՚ի վերայ Երուսաղեմի։ ՚Ի թագաւորութեանն Ոզիայ՝ եւ Յովաթամայ՝ եւ Աքազու՝ եւ Եզեկիայ, որք թագաւորեցին Հրէաստանի[9588]։
[9588] Բազումք. Որ թագաւորեցին։
1 Ամոսի որդի Եսայու տեսիլքը, որ նա տեսաւ Հրէաստանի եւ Երուսաղէմի վրայ, երբ Հրէաստանում թագաւորում էին Օզիան, Յովաթամը, Աքազը եւ Եզեկիան:
1 Ամովսի որդիին Եսայիի տեսիլքը, որ Յուդայի ու Երուսաղէմի վրայ տեսաւ՝ Յուդայի թագաւորներուն Ոզիային, Յովաթամին, Աքազին ու Եզեկիային օրերը։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Видение Исаии, сына Амосова, которое он видел о Иудее и Иерусалиме, во дни Озии, Иоафама, Ахаза, Езекии царей Иудейских.
1:1 ὅρασις ορασις appearance; vision ἣν ος who; what εἶδεν οραω view; see Ησαιας ησαιας Hēsaΐas; Iseas υἱὸς υιος son Αμως αμως Amōs; Amos ἣν ος who; what εἶδεν οραω view; see κατὰ κατα down; by τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea καὶ και and; even κατὰ κατα down; by Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in βασιλείᾳ βασιλεια realm; kingdom Οζιου οζιας Ozias καὶ και and; even Ιωαθαμ ιωαθαμ Iōatham; Ioatham καὶ και and; even Αχαζ αχαζ Achaz; Akhaz καὶ και and; even Εζεκιου εζεκιας Ezekias οἳ ος who; what ἐβασίλευσαν βασιλευω reign τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea
1:1 חֲזֹון֙ ḥᵃzôn חָזֹון vision יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹ֔וץ ʔāmˈôṣ אָמֹוץ Amoz אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָזָ֔ה ḥāzˈā חזה see עַל־ ʕal- עַל upon יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem בִּ bi בְּ in ימֵ֨י ymˌê יֹום day עֻזִּיָּ֧הוּ ʕuzziyyˈāhû עֻזִּיָּהוּ Uzziah יֹותָ֛ם yôṯˈām יֹותָם Jotham אָחָ֥ז ʔāḥˌāz אָחָז Ahaz יְחִזְקִיָּ֖הוּ yᵊḥizqiyyˌāhû יְחִזְקִיָּהוּ Hezekiah מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:1. visio Isaiae filii Amos quam vidit super Iudam et Hierusalem in diebus Oziae Ioatham Ahaz Ezechiae regum IudaThe vision of Isaias the Son of Amos, which he saw concerning Juda and Jerusalem in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Juda.
1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
1:1. The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Joatham, Ahaz, and Hezekiah, kings of Judah.
1:1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah:

1:1 Видение Исаии, сына Амосова, которое он видел о Иудее и Иерусалиме, во дни Озии, Иоафама, Ахаза, Езекии царей Иудейских.
1:1
ὅρασις ορασις appearance; vision
ἣν ος who; what
εἶδεν οραω view; see
Ησαιας ησαιας Hēsaΐas; Iseas
υἱὸς υιος son
Αμως αμως Amōs; Amos
ἣν ος who; what
εἶδεν οραω view; see
κατὰ κατα down; by
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
καὶ και and; even
κατὰ κατα down; by
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
βασιλείᾳ βασιλεια realm; kingdom
Οζιου οζιας Ozias
καὶ και and; even
Ιωαθαμ ιωαθαμ Iōatham; Ioatham
καὶ και and; even
Αχαζ αχαζ Achaz; Akhaz
καὶ και and; even
Εζεκιου εζεκιας Ezekias
οἳ ος who; what
ἐβασίλευσαν βασιλευω reign
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
1:1
חֲזֹון֙ ḥᵃzôn חָזֹון vision
יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹ֔וץ ʔāmˈôṣ אָמֹוץ Amoz
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָזָ֔ה ḥāzˈā חזה see
עַל־ ʕal- עַל upon
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וִ wi וְ and
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
בִּ bi בְּ in
ימֵ֨י ymˌê יֹום day
עֻזִּיָּ֧הוּ ʕuzziyyˈāhû עֻזִּיָּהוּ Uzziah
יֹותָ֛ם yôṯˈām יֹותָם Jotham
אָחָ֥ז ʔāḥˌāz אָחָז Ahaz
יְחִזְקִיָּ֖הוּ yᵊḥizqiyyˌāhû יְחִזְקִיָּהוּ Hezekiah
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:1. visio Isaiae filii Amos quam vidit super Iudam et Hierusalem in diebus Oziae Ioatham Ahaz Ezechiae regum Iuda
The vision of Isaias the Son of Amos, which he saw concerning Juda and Jerusalem in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Juda.
1:1. The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Joatham, Ahaz, and Hezekiah, kings of Judah.
1:1. The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: 1-3. Всевышний, как верный своим обещаниям и любящий Израиля Отец, жалуется на неверность и неблагодарность своего народа, который обязан Ему своим положением в мире.

Видение. Так называется особенное состояние пророка, в котором он получал откровение от Бога (см. вступление в пророческие книги). Но здесь это выражение имеет общее значение откровения - о Иудее и Иерусалиме. Надписание это относится ко всей книге, потому что далее прибавлено, что пророк хочет сообщить о всех откровениях, бывших ему при четырех иудейских царях. Иудея же и столичный ее город Иерусалим особо упоминается потому, что все другие пророчества имеют отношение к Иудее, к судьбам Иудейского царства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
Here is, I. The name of the prophet, Isaiah, or Jesahiahu (for so it is in the Hebrew), which, in the New Testament is read Esaias. His name signifies the salvation of the Lord--a proper name for a prophet by whom God gives knowledge of salvation to his people, especially for this prophet, who prophesies so much of Jesus the Saviour and of the great salvation wrought out by him. He is said to be the son of Amoz, not Amos the prophet (the two names in the Hebrew differ more than in the English), but, as the Jews think, of Amoz the brother, or son, of Amaziah king of Judah, a tradition as uncertain as that rule which they give, that, where a prophet's father is named, he also was himself a prophet. The prophets' pupils and successors are indeed often called their sons, but we have few instances, if any, of their own sons being their successors.
II. The nature of the prophecy. It is a vision, being revealed to him in a vision, when he was awake, and heard the words of God, and saw the visions of the Almighty (as Balaam speaks, Num. xxiv. 4), though perhaps it was not so illustrious a vision at first as that afterwards, ch. vi. 1. The prophets were called seers, or seeing men, and therefore their prophecies are fitly called visions. It was what he saw with the eyes of his mind, and foresaw as clearly by divine revelation, was as well assured of it, as fully apprised of it, and as much affected with it, as if he had seen it with his bodily eyes. Note 1. God's prophets saw what they spoke of, knew what they said, and require our belief of nothing but what they themselves believed and were sure of, John vi. 69; 1 John i. 1. 2. They could not but speak what they saw, because they saw how much all about them were concerned in it, Acts iv. 20; 2 Cor. iv. 13.
III. The subject of the prophecy. It was what he saw concerning Judah and Jerusalem, the country of the two tribes, and that city which was their metropolis; and there is little in it relating to Ephraim, or the ten tribes, of whom there is so much said in the prophecy of Hosea. Some chapters there are in this book which relate to Babylon, Egypt, Tyre, and some other neighbouring nations; but it takes its title from that which is the main substance of it, and is therefore said to be concerning Judah and Jerusalem, the other nations spoken of being such as the people of the Jews had concern with. Isaiah brings to them in a special manner, 1. Instruction; for it is the privilege of Judah and Jerusalem that to them pertain the oracles of God. 2. Reproof and threatening; for if in Judah, where God is known, if in Salem, where his name is great, iniquity be found, they, sooner than any other, shall be reckoned with for it. 3. Comfort and encouragement in evil times; for the children of Zion shall be joyful in their king.
IV. The date of the prophecy. Isaiah prophesied in the days of Uzziah, Jotham, Ahaz, and Hezekiah. By this it appears, 1. That he prophesied long, especially if (as the Jews say) he was at last put to death by Manasseh, to a cruel death, being sawn asunder, to which some suppose the apostle refers, Heb. xi. 37. From the year that king Uzziah died (ch. vi. 1) to Hezekiah's sickness and recovery was forty-seven years; how much before, and after, he prophesied, is not certain; some reckon sixty, others eighty years in all. It was an honour to him, and a happiness to his country, that he was continued so long in his usefulness; and we must suppose both that he began young and that he held out to old age; for the prophets were not tied, as the priests were, to a certain age, for the beginning or ending of their administration. 2. That he passed through variety of times. Jotham was a good king, and Hezekiah a better, and no doubt gave encouragement to and took advice from this prophet, were patrons to him, and he a privy-counsellor to them; but between them, and when Isaiah was in the prime of his time, the reign of Ahaz was very profane and wicked; then, no doubt, he was frowned upon at court, and, it is likely, forced to abscond. Good men and good ministers must expect bad times in this world, and prepare for them. Then religion was run down to such a degree that the doors of the house of the Lord were shut up and idolatrous altars were erected in every corner of Jerusalem; and Isaiah, with all his divine eloquence and messages immediately from God himself, could not help it. The best men, the best ministers, cannot do the good they would do in the world.
Adam Clarke: Commentary on the Bible - 1831
1:1: The vision of Isaiah - It seems doubtful whether this title belongs to the whole book, or only to the prophecy contained in this chapter. The former part of the title seems properly to belong to this particular prophecy; the latter part, which enumerates the kings of Judah under whom Isaiah exercised his prophetical office, seems to extend it to the whole collection of prophecies delivered in the course of his ministry. Vitringa - to whom the world is greatly indebted for his learned labors on this prophet and to whom we should have owed much more if he had not so totally devoted himself to Masoretic authority - has, I think, very judiciously resolved this doubt. He supposes that the former part of the title was originally prefixed to this single prophecy; and that, when the collection of all Isaiah's prophecies was made, the enumeration of the kings of Judah was added, to make it at the same time a proper title to the whole book. As such it is plainly taken in Ch2 32:32, where the book of Isaiah is cited by this title: "The vision of Isaiah the prophet, the son of Amoz."
The prophecy contained in this first chapter stands single and unconnected, making an entire piece of itself. It contains a severe remonstrance against the corruptions prevailing among the Jews of that time, powerful exhortations to repentance, grievous threatenings to the impenitent, and gracious promises of better times, when the nation shall have been reformed by the just judgments of God. The expression, upon the whole, is clear; the connection of the several parts easy; and in regard to the images, sentiments, and style, it gives a beautiful example of the prophet's elegant manner of writing; though perhaps it may not be equal in these respects to many of the following prophecies.
Albert Barnes: Notes on the Bible - 1834
1:1: The vision - The first verse evidently is a title, but whether to the whole book or only to a part of it has been questioned. As it stands here, however, it seems clearly intended to include the entire book, because it embraces all that was seen during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; that is, during the whole prophetic life of the prophet. The same title is also given to his prophecies in Ch2 32:32 : 'Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah.' Vitringa supposes that the former part of this title, 'the vision of Isaiah,' was at first affixed to the single prophecy contained in the first chapter, and that the latter part was inserted afterward as an introduction to the whole book. This might have been done by Isaiah himself if he collected his prophecies into a volume, or by some other inspired man who collected and arranged them; see the Introduction to isa 36.
The word "vision," חזון chă zô n, denotes properly that which is seen, from the verb, חזה châ zâ h, "to see, to behold." It is a term which is often used in reference to the prophecies of the Old Testament; Num 12:6; Num 24:4; Sa1 3:1; Psa 89:19; Dan 2:19; Dan 7:2; Dan 8:1; Nah 1:1; Gen 15:1; Isa 21:2; Isa 22:1. Hence, the prophets were anciently called "Seers," as those who saw or witnessed events which were yet to come; compare Sa1 9:9 : 'He that is now called a prophet was beforetime called a "Seer;"' Sa1 9:11, Sa1 9:18-19; Ch1 9:22; Ch1 29:29; Kg2 18:13. In these visions the objects probably were made to pass before the mind of the prophet as a picture, in which the various events were delineated with more or less distinctness, and the prophecies were spoken, or recorded, as the visions appeared to the observer. As many events could be represented only by symbols, those symbols became a matter of record, and are often left without explanation. On the nature of the prophetic visions, see Introduction, Section 7. (4.)
Of Isaiah - The name Isaiah ישׁעיהו yesha‛ yâ hû from ישׁע yesha‛ - salvation, help, deliverance - and יהוה yehovâ h or Jehovah, means 'salvation of Yahweh,' or 'Yahweh will save.' The Vulgate renders it "Isaias"; the Septuagint has: Ησαΐ́ας Eesaias, "Esaias." This is also retained in the New Testament; Mat 3:3; Mat 4:14; Mat 12:17; Mat 15:7; Mar 7:6; Luk 4:17; Joh 12:39; Act 8:28; Rom 9:27, etc. In the book of Isaiah itself we find the form ישׁעיהו yesha‛ yâ hû, but in the inscription the rabbis give the form ישׁעיה yesha‛ yâ h. It was common among the Hebrews to incorporate the name Yahweh, or a part of it, into their proper names; see the note at Isa 7:14. Probably the object of this was to express veneration or regard for him - as we now give the name of a parent or friend to a child; or in many cases the name may have been given to record some signal act of mercy on the part of God, or some special interposition of his goodness. The practice of incorporating the name of the God that was worshipped into proper names was common in the East. Thus the name "Bel," the principal idol worshipped in Babylon, appears in the proper names of the kings, as Belshazzar, etc.; compare the note at Isa 46:1. It is not known that the name was given to Isaiah with any reference to the nature of the prophecies which he would deliver; but it is a remarkable circumstance that it coincides so entirely with the design of so large a portion of his predictions. The substance of the latter portion of the book, at least, is the salvation which Yahweh would effect for his people from their oppressers in Babylon, and the far mightier deliverance which the world would experience under the Messiah.
The son of Amoz - See the Introduction, Section 2. "Concerning Judah." The Jews after the death of Solomon were divided into two kingdoms; the kingdom of Judah, and of Israel, or Ephraim. The kingdom of Judah included the tribes of Judah and Benjamin. Benjamin was a small tribe, and it was not commonly mentioned, or the name was lost in that of Judah. The kingdom of Israel, or Ephraim, included the remaining ten tribes. Few of the prophets appeared among them; and the personal ministry of Isaiah does not appear to have been at all extended to them.
Jerusalem - The capital of the kingdom of Judah. It was on the dividing line between the tribes of Judah and Benjamin. It is supposed to have been founded by Melchizedek, who is called king of Salem Gen 14:18, and who is supposed to have given this name "Salem" to it. This was about 2000 years before Christ. About a century after its foundation as a city, it was captured by the "Jebusites," who extended its walls and built a citadel on Mount Zion. By them it was called Jebus. In the conquest of Canaan, Joshua put to death its king Jos 10:23, and obtained possession of the town, which was jointly occupied by the Hebrews and Jebusites until the latter were expelled by David, who made it the capital of his kingdom under the name of "Jebus-Salem," or, for the sake of easier pronunciation by changing the Hebrew letter ב (b) into the Hebrew letter ר (r), "Jerusalem." After the Rev_olt of the ten tribes, it of course became the capital of the kingdom of Judah. It was built on hills, or rocks, and was capable of being strongly fortified, and was well adapted to be the capital of the nation. For a more full description of Jerusalem, see the notes at Mat 2:1. The vision which is here spoken of as having been seen respecting Judah and Jerusalem, pertains only to this chapter; see Isa 2:1.
In the days of Uzziah - In the time, or during the reign of Uzziah; 2 Chr. 26; compare the Introduction, Section 3. He was sixteen years old when he began to reign, and reigned fifty-two years. It is not affirmed or supposed that Isaiah began to prophesy at the commencement of his reign. The first part of the long reign of Uzziah was prosperous. He gained important victories over his enemies, and fortified his kingdom; Ch2 26:5-15. He had under him an army of more than three hundred thousand men. But he became proud - attempted an act of sacrilege - was smitten of God, and died a leper. But though the kingdom under Uzziah was flourishing, yet it had in it the elements of decay. During the pRev_ious reign of Joash, it had been invaded and weakened by the Assyrians, and a large amount of wealth had been taken to Damascus, the capital of Syria; Ch2 24:23-24. It is not improbable that those ravages were repeated during the latter part of the reign of Uzziah; compare Isa 1:7.
Jotham - He began to reign at the age of twenty-five years, and reigned sixteen years; Ch2 27:1-2.
Ahaz - He began to reign at the age of twenty, and reigned sixteen years. He was a wicked man, and during his reign the kingdom was involved in crimes and calamities; 2 Chr. 28.
Hezekiah - He was a virtuous and upright prince. He began his reign at the age of twenty-five years, and reigned twenty-nine; 2 Chr. 29; see the Introduction Section 3,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: vision: Isa 21:2; Num 12:6, Num 24:4, Num 24:16; Ch2 32:32; Psa 89:19; Jer 23:16; Nah 1:1; Hab 2:2; Mat 17:9; Act 10:17, Act 26:19; Co2 12:1
saw: Isa 2:1, Isa 13:1; Pe2 1:21
the days: Isa 6:1; ch2 26:1-32:33; Hos 1:1; Amo 1:1; Mic 1:1
Carl Friedrich Keil and Franz Delitzsch
1:1
Title of the collection, as given in Is 1:1 : "Seeing of Jesha'-yahu, son of Amoz, which he saw over Judah and Jerusalem in the days of 'Uzziyahu, Jotham, Ahaz, and Yehizkiyahu, the kings of Judah." Isaiah is called the "son of Amoz." There is no force in the old Jewish doctrine (b. Megilla 15a), which was known to the fathers, that whenever the name of a prophet's father is given, it is a proof that the father was also a prophet. And we are just as incredulous about another old tradition, to the effect that Amoz was the brother of Amaziah, the father and predecessor of Uzziah (b. Sota 10b). There is some significance in this tradition, however, even if it is not true. There is something royal in the nature and bearing of Isaiah throughout. He speaks to kings as if he himself were a king. He confronts with majesty the magnates of the nation and of the imperial power. In his peculiar style, he occupies the same place among the prophets as Solomon among the kings. Under all circumstances, and in whatever state of mind, he is completely master of his materials - simple, yet majestic in his style - elevated, yet without affectation - and beautiful, though unadorned. But this regal character had its roots somewhere else than in the blood. All that can be affirmed with certainty is, that Isaiah was a native of Jerusalem; for notwithstanding his manifold prophetic missions, we never find him outside Jerusalem. There he lived with his wife and children, and, as we may infer from Is 22:1, and the mode of his intercourse with king Hezekiah, down in the lower city. And there he laboured under the four kings named in Is 1:1, viz., Uzziah (who reigned 52 years, 811-759), Jotham (16 years, 759-743), Ahaz (16 years, 743-728), and Hezekiah (29 years, 728-699). The four kings are enumerated without a Vav cop.; there is the same asyndeton enumerativum as in the titles to the books of Hosea and Micah. Hezekiah is there called Yehizkiyah, the form being almost the same as ours, with the simple elision of the concluding sound. The chronicler evidently preferred the fullest form, at the commencement as well as the termination. Roorda imagines that the chronicler derived this ill-shaped form from the three titles, were it is a copyist's error for וחזקיּהוּ or וחזקיּה; but the estimable grammarian has overlooked the fact that the same form is found in Jer 15:4 and 4Kings 20:10, where no such error of the pen can have occurred. Moreover, it is not an ill-shaped form, if, instead of deriving it from the piel, as Roorda does, we derive it from the kal of the verb "strong is Jehovah," an imperfect noun with a connecting i, which is frequently met with in proper names from verbal roots, such as Jesimil from sim, 1Chron 4:36 : vid., Olshausen, 277, p. 621). Under these four kings Isaiah laboured, or, as it is expressed in Is 1:1, saw the sight which is committed to writing in the book before us.
Of all the many Hebrew synonyms for seeing, חזה (cf., Cernere, κρίνειν, and the Sanscrit and Persian kar, which is founded upon the radical notion of cutting and separating) is the standing general expression used to denote prophetic perception, whether the form in which the divine revelation was made to the prophet was in vision or by word. In either case he saw it, because he distinguished this divine revelation from his own conceptions and thoughts by means of that inner sense, which is designated by the name of the noblest of all the five external senses. From this verb Chazah there came both the abstract Chazon, seeing, and the more concrete Chizzayon, a sight (visum), which is a stronger from of Chizyon (from Chazi = Chazah). The noun Chazon is indeed used to denote a particular sight (comp. Is 29:7 with Job 20:8; Job 33:15), inasmuch as it consists in seeing (visio); but here in the title of the book of Isaiah the abstract meaning passes over into the collective idea of the sight or vision in all its extent, i.e., the sum and substance of all that was seen. It is a great mistake, therefore, for any one to argue from the use of the word Chazon (vision), that Is 1:1 was originally nothing more than the heading to the first prophecy, and that it was only by the addition of Is 1:1 that it received the stamp of a general title to the whole book. There is no force in the argument. Moreover, the chronicler knew the book of Isaiah by this title (2Chron 32:32); and the titles of other books of prophecy, such as Hosea, Amos, Micah, and Zephaniah, are very similar. A more plausible argument in favour of the twofold origin of Is 1:1 has been lately repeated by Schegg and Meier, namely, that whilst "Judah and Jerusalem" are appropriate enough as defining the object of the first prophecy, the range is too limited to apply to all the prophecies that follow; since their object is not merely Judah, including Jerusalem, but they are also directed against foreign nations, and at chapter 7 the king of Israel, including Samaria, also comes within the horizon of the prophet's vision. And in the title to the book of Micah, both kingdoms are distinctly named. But it was necessary there, inasmuch as Micah commences at once with the approaching overthrow of Samaria. Here the designation is a central one. Even, according to the well-known maxims a potiori, and a proximo, fit denominatio, it would not be unsuitable; but Judah and Jerusalem are really and essentially the sole object of the prophet's vision. For within the largest circle of the imperial powers there lies the smaller one of the neighbouring nations; and in this again, the still more limited one of all Israel, including Samaria; and within this the still smaller one of the kingdom of Judah. And all these circles together form the circumference of Jerusalem, since the entire history of the world, so far as its inmost pragmatism and its ultimate goal were concerned, was the history of the church of God, which had for its peculiar site the city of the temple of Jehovah, and of the kingdom of promise. The expression "concerning Judah and Jerusalem" is therefore perfectly applicable to the whole book, in which all that the prophet sees is seen from Judah - Jerusalem as a centre, and seen for the sake and in the interests of both. The title in Is 1:1 may pass without hesitation as the heading written by the prophet's own hand. This is admitted not only by Caspari (Micah, pp. 90-93), but also by Hitzig and Knobel. But if Is 1:1 contains the title to the whole book, where is the heading to the first prophecy? Are we to take אשׁר as a nominative instead of an accusative (qui instead of quam, sc. visionem), as Luzzatto does? This is a very easy way of escaping from the difficulty, and stamping Is 1:1 as the heading to the first prophetic words in Chapter 1; but it is unnatural, as חזון אשׁר חזה, according to Ges. (138, note 1), is the customary form in Hebrew of connecting the verb with its own substantive. The real answer is simple enough. The first prophetic address is left intentionally without a heading, just because it is the prologue to all the rest; and the second prophetic address has a heading in Is 2:1, although it really does not need one, for the purpose of bringing out more sharply the true character of the first as the prologue to the whole.
Geneva 1599
1:1 The (a) vision of Isaiah the son of Amoz, which he saw (b) concerning Judah and Jerusalem in the days of (c) Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.
The Argument - God, according to his promise in (Deut 18:15) that he would never leave his Church destitute of a prophet, has from time to time accomplished the same: whose office was not only to declare to the people the things to come, of which they had a special revelation, but also to interpret and declare the law, and to apply particularly the doctrine contained briefly in it, for the use and profit of those to whom they thought it chiefly to belong, and as the time and state of things required. Principally in the declaration of the law, they had respect to three things which were the ground of their doctrine: first, to the doctrine contained briefly in the two tables: secondly to the promises and threatenings of the law: and thirdly to the covenant of grace and reconciliation grounded on our Saviour Jesus Christ, who is the end of the law. To which they neither added nor diminished, but faithfully expounded the sense and meaning of it. As God gave them understanding of things, they applied the promises particularly for the comfort of the Church and the members of it, and also denounced the menaces against the enemies of the same: not for any care or regard to the enemies, but to assure the Church of their safeguard by the destruction of their enemies. Concerning the doctrine of reconciliation, they have more clearly entreated it than Moses, and set forth more lively Jesus Christ, in whom this covenant of reconciliation was made. In all these things Isaiah surpassed all the prophets, and was diligent to set out the same, with vehement admonitions, reprehensions, and consolations: ever applying the doctrine as he saw that the disease of the people required. He declares also many notable prophecies which he had received from God, concerning the promise of the Messiah, his office and kingdom, the favour of God toward his Church, the calling of the Gentiles and their union with the Jews. Which are principal points contained in this book, and a gathering of his sermons that he preached. Which after certain days that they had stood upon the temple door (for the manner of the prophets was to post the sum of their doctrine for certain days, that the people might the better mark it as in (Is 8:1; Hab 2:2)) the priests took it down and reserved it among their registers. By God's providence these books were preserved as a monument to the Church forever. Concerning his person and time he was of the king's stock (for Amos his father was brother to Azariah king of Judah, as the best writers agree) and prophesied more than 64 years, from the time of Uzziah to the reign of Manasseh who was his son-in-law (as the Hebrews write) and by whom he was put to death. In reading of the prophets, this one thing among others is to be observed, that they speak of things to come as though they were now past because of the certainty of it, and that they could not but come to pass, because God had ordained them in his secret counsel and so revealed them to his prophets.
(a) That is, a revelation or prophecy, which was one of the two means by which God declared himself to his servants in old times, as in (Num 12:6) and therefore the prophets were called seers, (1Kings 9:9).
(b) Isaiah was chiefly sent to Judah and Jerusalem, but not only: for in this book are prophecies concerning other nations also.
(c) Called also Azariah, (4Kings 15:1) of these kings read (2Ki. 14:1-21:1; 2Ch. 25:1-33:1).
John Gill
1:1 The vision of Isaiah the son of Amoz,.... This is either the particular title of the prophecy contained in this single chapter, as Jarchi and Abarbinel think; seeing the second chapter Is 2:1 begins with another title, "the word that Isaiah saw", &c. or rather it is the common title of the whole book; since it is the vision which Isaiah saw in the reign of four kings, as is later affirmed; and so is no other than in general "the prophecy of Isaiah", as the Targum renders it; called a "vision", because it was delivered to him, at least the greatest part of it, in a vision; and because he had a clear perception of the things he prophesied of, as well as delivered them in a clear and perspicuous manner to others: hence the Jews say (m), that Moses and Isaiah excelled the other prophets, seeing they understood what they prophesied of. The name of Isaiah, the penman of this book, signifies either "the Lord shall save", according to Hilleras (n); or "the salvation of the Lord", as Abarbinel, Jerom, and others; and is very suitable to the message he was sent with to the people of God; to acquaint them that the Lord had provided a Saviour for them, and that he would come and save them. He is said to be "the son of Amoz"; not of Amos the prophet; the names differ; the name of the prophet that stands among the twelve lesser prophets is "Amos"; the name of Isaiah's parent is "Amoz". It is a tradition with the Jews (o), that Amoz, the father of Isaiah, was brother to Amaziah, king of Judah, so that Isaiah was of the royal family. Abarbinei endeavours to confirm it from that greatness of mind, freedom and boldness, he used in reproofs, and from his polite and courtly way of speaking; and this is mentioned by Aben Ezra as a reason why the Jews did not harm him, as they did Jeremiah: but this tradition is not equally regarded by the Jewish writers; and though Kimchi takes notice of it, yet he says the genealogy of Isaiah is not known, nor of what tribe he was. If he was of the seed royal, this is an instance of God's calling some that are noble, not only by his grace, but to office in his church; and it is with a view to this tradition, no doubt, that Jerom (p) calls him "vir nobilis", a "nobleman". It is also a rule with the Jews (q), that where the name of a prophet's father is mentioned, it is a sign that his father was a prophet; and so they say this Amoz was, though the king's brother; and that he is the same with the man of God that came to Amaziah (r), 2Chron 25:7 but Aben Ezra suggests, that this rule does not always hold good.
Which he saw concerning Judah and Jerusalem; that is, chiefly and principally; for though Ephraim, or the ten tribes of Israel, are mentioned, yet very rarely; and though there are prophecies concerning other nations in it, yet these relate to the deliverance of the Jews from them, or to God's vengeance on them for their sake. Judah is put for the two tribes of Judah and Benjamin, and is particularly mentioned, because the Messiah, so much spoken of in this book, was to spring from thence, whose title is the Lion of the tribe of Judah; and though Jerusalem was in it, yet that is also particularly taken notice of, because not only the temple, the place of divine worship, was in it, and it was the metropolis of the land; but because the Messiah, when he came, was often to appear here, and from thence the Gospel was to go forth into all the world; and this was a figure of the Gospel church state to the end of the world, which often bears this name: and many things are said in this prophecy not only concerning the coming of Christ, but of the Gospel dispensation, and of various things that should come to pass in it; concerning the glory of the church in the latter day, the calling of the Gentiles, the conversion of the Jews, the destruction of antichrist, and the new heavens and new earth.
In the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah: if Isaiah began to prophesy in the first year of Uzziah's reign, as Kimchi and Abarbinel think, relying pretty much on 2Chron 26:22 and lived out the reign of Hezekiah, as he must, if he was put to death by Manasseh, according to the tradition of the Jews, he must prophesy a hundred and twelve or thirteen years; for Uzziah reigned fifty two years, Jotham sixteen, Ahaz sixteen, and Hezekiah twenty nine; but as this seems to begin his prophecy too soon, since so small a part of it was in or concerns Uzziah's reign; so it seems too late to fix the date of his prophecy from the year that King Uzziah died, when he had the vision in Is 6:1 and desired to be sent of the Lord; which is the opinion of Jarchi, Aben Ezra, and others; but Dr. Lightfoot's opinion is more probable, who places the beginning of his prophecy in the twenty third year of Uzziah; though perhaps it may be sufficient to allow him only ten years of Uzziah's reign: and as he lived through the two reigns of Jotham and Ahaz, so it is certain that he lived through more than half of the reign of Hezekiah; his whole reign was twenty nine years; and therefore it was when he had reigned fourteen years that he was taken sick, and then fifteen years more were added to his days; and the year after this came the messengers from Babylon to congratulate him on his recovery; all which Isaiah gives an account of Is 38:1 but how long he lived and prophesied after this cannot be said: had his days been prolonged to the times of Manasseh, it would have been written, as Aben Ezra observes, and who pays but little regard to the tradition of the Jews concerning Isaiah's being put to death by Manasseh; if the thing, says he, is "cabala", a tradition, it is truth; but he seems to call in question its reality; however, it is not to be depended on.
(m) R. Eleazar in Yalkut, pars 2. fol. 118. 2. (n) Onomastic. Sacr. p. 319. (o) T. Bab. Megilla, fol. 10. 2. & Sota, fol. 10. 2. & Seder Olam Zuta, p. 104. Juchasin, fol. 12. 1. Shalshalet Hakabala, fol. 11. 2. (p) Ad Paulam, fol. 8. M. tom. 3. (q) T. Bab. Megilla, fol. 15. 1. (r) Kimchi in 2 Chron. xxv. 7.
John Wesley
1:1 Vision - Or, the visions; the word being here collectively used: the sense is, this is the book of the visions or prophecies. As prophets were called Seers, 1Kings 9:9, so prophecies are called visions, because they were as clearly and certainly represented to the prophets minds, as bodily objects are to mens eyes. Saw - Foresaw and foretold. But he speaks, after the manner of the prophets, of things to come, as if they were either past or present. Judah - Principally, but not exclusively. For he prophecies also concerning Egypt and Babylon, and divers other countries; yet with respect to Judah. The days - ln the time of their reign. Whence it may be gathered, that Isaiah exercised his prophetical office above fifty years altogether.
Robert Jamieson, A. R. Fausset and David Brown
1:1 (Isa. 1:1-31)
THE GENERAL TITLE OR PROGRAM applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see 1Kings 9:9; Num 12:6; and see my Introduction.
Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Isa. 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Isa. 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Ps 48:2-3, Ps 48:9; Jer 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Rev_ 5:5).
Uzziah--called also Azariah (4Kings 14:21; 2Chron 26:1, 2Chron 26:17, 2Chron 26:20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Isa. 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Isa. 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Is 6:1-13; the prophecies under Hezekiah follow next.
1:21:2: Լո՜ւր երկին եւ ո՛ւնկն դիր երկիր՝ զի Տէր խօսեցաւ. Որդիս ծնայ եւ բարձրացուցի, եւ նոքա զիս անարգեցի՛ն։
2 Լսի՛ր, երկի՛նք, եւ ակա՛նջ դիր, երկի՛ր, քանզի Տէրն է խօսում. «Զաւակներ ունեցայ եւ մեծացրի, իսկ նրանք ինձ անարգեցին:
2 Լսէ՛, ո՛վ երկինք եւ ականջ դի՛ր, ո՛վ երկիր, Վասն զի Տէրը կը խօսի։«Զաւակներ մեծցուցի ու բարձրացուցի, Բայց անոնք ինծի դէմ ապստամբեցան։
Լուր, երկին, եւ ունկն դիր, երկիր, զի Տէր խօսեցաւ. Որդիս [1]ծնայ եւ բարձրացուցի, եւ նոքա զիս անարգեցին:

1:2: Լո՜ւր երկին եւ ո՛ւնկն դիր երկիր՝ զի Տէր խօսեցաւ. Որդիս ծնայ եւ բարձրացուցի, եւ նոքա զիս անարգեցի՛ն։
2 Լսի՛ր, երկի՛նք, եւ ակա՛նջ դիր, երկի՛ր, քանզի Տէրն է խօսում. «Զաւակներ ունեցայ եւ մեծացրի, իսկ նրանք ինձ անարգեցին:
2 Լսէ՛, ո՛վ երկինք եւ ականջ դի՛ր, ո՛վ երկիր, Վասն զի Տէրը կը խօսի։«Զաւակներ մեծցուցի ու բարձրացուցի, Բայց անոնք ինծի դէմ ապստամբեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Слушайте, небеса, и внимай, земля, потому что Господь говорит: Я воспитал и возвысил сыновей, а они возмутились против Меня.
1:2 ἄκουε ακουω hear οὐρανέ ουρανος sky; heaven καὶ και and; even ἐνωτίζου ενωτιζομαι give ear γῆ γη earth; land ὅτι οτι since; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak υἱοὺς υιος son ἐγέννησα γενναω father; born καὶ και and; even ὕψωσα υψοω elevate; lift up αὐτοὶ αυτος he; him δέ δε though; while με με me ἠθέτησαν αθετεω displace; put off
1:2 שִׁמְע֤וּ šimʕˈû שׁמע hear שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and הַאֲזִ֣ינִי haʔᵃzˈînî אזן listen אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּ֑ר dibbˈēr דבר speak בָּנִים֙ bānîm בֵּן son גִּדַּ֣לְתִּי giddˈaltî גדל be strong וְ wᵊ וְ and רֹומַ֔מְתִּי rômˈamtî רום be high וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they פָּ֥שְׁעוּ pˌāšᵊʕû פשׁע rebel בִֽי׃ vˈî בְּ in
1:2. audite caeli et auribus percipe terra quoniam Dominus locutus est filios enutrivi et exaltavi ipsi autem spreverunt meHear, O ye heavens, and give ear, O earth, for the Lord hath spoken. I have brought up children, and exalted them: but they have despised me.
2. Hear, O heavens, and give ear, O earth, for the LORD hath spoken: I have nourished and brought up children, and they have rebelled against me.
1:2. Listen, O heavens, and pay attention, O earth, for the Lord has spoken. I have nurtured and raised children, but they have spurned me.
1:2. Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me:

1:2 Слушайте, небеса, и внимай, земля, потому что Господь говорит: Я воспитал и возвысил сыновей, а они возмутились против Меня.
1:2
ἄκουε ακουω hear
οὐρανέ ουρανος sky; heaven
καὶ και and; even
ἐνωτίζου ενωτιζομαι give ear
γῆ γη earth; land
ὅτι οτι since; that
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
υἱοὺς υιος son
ἐγέννησα γενναω father; born
καὶ και and; even
ὕψωσα υψοω elevate; lift up
αὐτοὶ αυτος he; him
δέ δε though; while
με με me
ἠθέτησαν αθετεω displace; put off
1:2
שִׁמְע֤וּ šimʕˈû שׁמע hear
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
הַאֲזִ֣ינִי haʔᵃzˈînî אזן listen
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּ֑ר dibbˈēr דבר speak
בָּנִים֙ bānîm בֵּן son
גִּדַּ֣לְתִּי giddˈaltî גדל be strong
וְ wᵊ וְ and
רֹומַ֔מְתִּי rômˈamtî רום be high
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
פָּ֥שְׁעוּ pˌāšᵊʕû פשׁע rebel
בִֽי׃ vˈî בְּ in
1:2. audite caeli et auribus percipe terra quoniam Dominus locutus est filios enutrivi et exaltavi ipsi autem spreverunt me
Hear, O ye heavens, and give ear, O earth, for the Lord hath spoken. I have brought up children, and exalted them: but they have despised me.
1:2. Listen, O heavens, and pay attention, O earth, for the Lord has spoken. I have nurtured and raised children, but they have spurned me.
1:2. Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Речь пророка, содержащаяся в первой главе, вероятно, произнесена в правление иудейского царя Ахаза, когда в Иерусалиме было совершаемо противозаконное богослужение (ср. ст. 21, 29: и 4: Цар 16:3, 4) и когда за это Господь покарал царство Иудейское нашествием царей Сирийского и Израильского (ст. 5-9: ср. 4: Цар 15:37; 16:5; 2: Пар 28:5-8). Собиратели речей пророка Исаии поставили эту речь на первом месте, вероятно, ввиду ее общего содержания, при котором она, действительно, составляет прекрасное вступление ко всем последующим речам пророка.

Обращение к небу и земле как к свидетелям обличения грехов Израиля дает мысль о публичности и важности этого обличения или суда над Израилем (ср. Втор 32:1). Кроме того, как замечает блаженный Феодорит в толковании на кн. Исаии, небо и земля были орудиями сообщения иудеям разных милостей Божиих - небо посылало манну, земля давала плоды - и они, действительно, засвидетельствовали о неблагодарности Израиля в то время, когда Христос испустил дух Свой на Голгофе.

Господь воспитал Израиля посредством данных ему законов религиозных и гражданских, а также и посылая ему все необходимое для физического существования. Он возвысил Израиля среди других народов тем, что особенно приблизил его к Себе и особенно тем, что совершал для него великие чудеса (ср. Втор 4:7; 26:19).

Возмутились иудеи против Всевышнего тем, что почитали вместе с Господом и других богов (при Ахазе) и еще тем, что не слушали посланных Им пророков. (2: Пар 36:15-16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. 3 The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment. 7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
We will hope to meet with a brighter and more pleasant scene before we come to the end of this book; but truly here, in the beginning of it, every thing looks very bad, very black, with Judah and Jerusalem. What is the wilderness of the world, if the church, the vineyard, has such a dismal aspect as this?
I. The prophet, though he speaks in God's name, yet, despairing to gain audience with the children of his people, addresses himself to the heavens and the earth, and bespeaks their attention (v. 2): Hear, O heavens! and give ear, O earth! Sooner will the inanimate creatures hear, who observe the law and answer the end of their creation, than this stupid senseless people. Let the lights of the heaven shame their darkness, and the fruitfulness of the earth their barrenness, and the strictness of each to its time their irregularity. Moses begins thus in Deut. xxxii. 1, to which the prophet here refers, intimating that now those times had come which Moses there foretold, Deut. xxxi. 29. Or this is an appeal to heaven and earth, to angels and then to the inhabitants of the upper and lower world. Let them judge between God and his vineyard; can either produce such an instance of ingratitude? Note, God will be justified when he speaks, and both heaven and earth shall declare his righteousness, Mic. vi. 1, 2; Ps. l. 6.
II. He charges them with base ingratitude, a crime of the highest nature. Call a man ungrateful, and you can call him no worse. Let heaven and earth hear and wonder at, 1. God's gracious dealings with such a peevish provoking people as they were: "I have nourished and brought them up as children; they have been well fed and well taught" (Deut. xxxii. 6); "I have magnified and exalted them" (so some), "not only made them grow, but made them great--not only maintained them, but preferred them--not only trained them up, but raised them high." Note, We owe the continuance of our lives and comforts, and all our advancements, to God's fatherly care of us and kindness to us. 2. Their ill-natured conduct towards him, who was so tender of them: "They have rebelled against me," or (as some read it) "they have revolted from me; they have been deserters, nay traitors, against my crown and dignity." Note, All the instances of God's favour to us, as the God both of our nature and of our nurture, aggravate our treacherous departures from him and all our presumptuous oppositions to him--children, and yet rebels!
III. He attributes this to their ignorance and inconsideration (v. 3): The ox knows, but Israel does not. Observe, 1. The sagacity of the ox and the ass, which are not only brute creatures, but of the dullest sort; yet the ox has such a sense of duty as to know his owner and to serve him, to submit to his yoke and to draw in it; the ass has such a sense of interest as to know has master's crib, or manger, where he is fed, and to abide by it; he will go to that of himself if he be turned loose. A fine pass man has come to when he is shamed even in knowledge and understanding by these silly animals, and is not only sent to school to them (Prov. vi. 6, 7), but set in a form below them (Jer. viii. 7), taught more than the beasts of the earth (Job xxxv. 11) and yet knowing less. 2. The sottishness and stupidity of Israel. God is their owner and proprietor. He made us, and his we are more than our cattle are ours; he has provided well for us; providence is our Master's crib; yet many that are called the people of God do not know and will not consider this, but ask, "What is the Almighty that we should serve him? He is not our owner; and what profit shall we have if we pray unto him? He has no crib for us to feed at." He had complained (v. 2) of the obstinacy of their wills; They have rebelled against me. Here he runs it up to its cause: "Therefore they have rebelled because they do not know, they do not consider." The understanding is darkened, and therefore the whole soul is alienated from the life of God, Eph. iv. 18. "Israel does not know, though their land is a land of light and knowledge; in Judah is God known, yet, because they do not live up to what they know, it is in effect as if they did not know. They know; but their knowledge does them no good, because they do not consider what they know; they do not apply it to their case, nor their minds to it." Note, (1.) Even among those that profess themselves God's people, that have the advantages and lie under the engagements of his people, there are many that are very careless in the affairs of their souls. (2.) Inconsideration of what we do know is as great an enemy to us in religion as ignorance of what we should know. (3.) Therefore men revolt from God, and rebel against him, because they do not know and consider their obligations to God in duty, gratitude, and interest.
IV. He laments the universal pravity and corruption of their church and kingdom. The disease of sin was epidemic, and all orders and degrees of men were infected with it; Ah sinful nation! v. 4. The prophet bemoans those that would not bemoan themselves: Alas for them! Woe to them! He speaks with holy indignation at their degeneracy, and a dread of the consequences of it. See here,
1. How he aggravates their sin, and shows the malignity that there was in it, v. 4. (1.) The wickedness was universal. They were a sinful nation; the generality of the people were vicious and profane. They were so in their national capacity. In the management of their public treaties abroad, and in the administration of public justice at home, they were corrupt. Note, It is ill with a people when sin becomes national. (2.) It was very great and heinous in its nature. They were laden with iniquity; the guilt of it, and the curse incurred by that guilt, lay very heavily upon them. It was a heavy charge that was exhibited against them, and one which they could never clear themselves from; their wickedness was upon them as a talent of lead, Zec. v. 7, 8. Their sin, as it did easily beset them and they were prone to it, was a weight upon them, Heb. xii. 1. (3.) They came of a bad stock, were a seed of evil-doers. Treachery ran in their blood; they had it by kind, which made the matter so much the worse, more provoking and less curable. They rose up in their fathers' stead, and trod in their fathers' steps, to fill up the measure of their iniquity, Num. xxxii. 14. They were a race and family of rebels. (4.) Those that were themselves debauched did what they could to debauch others. They were not only corrupt children, born tainted, but children that were corrupters, that propagated vice, and infected others with it--not only sinners, but tempters--not only actuated by Satan, but agents for him. If those that are called children, God's children, that are looked upon as belonging to his family, be wicked and vile, their example is of the most malignant influence. (5.) Their sin was a treacherous departure from God. They were deserters from their allegiance: "They have forsaken the Lord, to whom they had joined themselves; they have gone away backward, are alienated or separated from God, have turned their back upon him, deserted their colours, and quitted their service." When they were urged forward, they ran backward, as a bullock unaccustomed to the yoke, as a backsliding heifer, Hos. iv. 16. (6.) It was an impudent and daring defiance of him: They have provoked the Holy One of Israel unto anger wilfully and designedly; they knew what would anger him, and that they did. Note, The backslidings of those that have professed religion and relation to God are in a special manner provoking to him.
2. How he illustrates it by a comparison taken from a sick and diseased body, all overspread with leprosy, or, like Job's, with sore boils, v. 5, 6. (1.) The distemper has seized the vitals, and so threatens to be mortal. Diseases in the head and heart are most dangerous; now the head, the whole head, is sick--the heart, the whole heart, is faint. They had become corrupt in their judgment: the leprosy was in their head. They were utterly unclean; their affection to God and religion was cold and gone; the things which remained were ready to die away, Rev. iii. 2. (2.) It has overspread the whole body, and so becomes exceedingly noisome; From the sole of the foot even to the head, from the meanest peasant to the greatest peer, there is no soundness, no good principles, no religion (for that is the health of the soul), nothing but wounds and bruises, guilt and corruption, the sad effects of Adam's fall, noisome to the holy God, painful to the sensible soul; they were so to David when he complained (Ps. xxxviii. 5), My wounds stink, and are corrupt, because of my foolishness. See Ps. xxxii. 3, 4. No attempts were made for reformation, or, if they were, they proved ineffectual: The wounds have not been closed, not bound up, nor mollified with ointment. While sin remains unrepented of the wounds are unsearched, unwashed, the proud flesh in them not cut out, and while, consequently, it remains unpardoned, the wounds are not mollified or closed up, nor any thing done towards the healing of them and the preventing of their fatal consequences.
V. He sadly bewails the judgments of God which they had brought upon themselves by their sins, and their incorrigibleness under those judgments. 1. Their kingdom was almost ruined, v. 7. So miserable were they that both their towns and their lands were wasted, and yet so stupid that they needed to be told this, to have it shown to them. "Look and see how it is; your country is desolate; the ground is not cultivated, for want of inhabitants, the villages being deserted, Judg. v. 7. And thus the fields and vineyards become like deserts, all grown over with thorns, Prov. xxiv. 31. Your cities are burned with fire, by the enemies that invade you" (fire and sword commonly go together); "as for the fruits of your land, which should be food for your families, strangers devour them; and, to your greater vexation, it is before your eyes, and you cannot prevent it; you starve while your enemies surfeit on that which should be your maintenance. The overthrow of your country is as the overthrow of strangers; it is used by the invaders, as one might expect it should be used by strangers." Jerusalem itself, which was as the daughter of Zion (the temple built on Zion was a mother, a nursing mother, to Jerusalem), or Zion itself, the holy mountain, which had been dear to God as a daughter, was now lost, deserted, and exposed as a cottage in a vineyard, which, when the vintage is over, nobody dwells in or takes any care of, and looks as mean and despicable as a lodge or hut, in a garden of cucumbers; and every person is afraid of coming near it, and solicitous to remove his effects out of it, as if it were a besieged city, v. 8. And some think, it is a calamitous state of the kingdom that is represented by a diseased body, v. 6. Probably this sermon was preached in the reign of Ahaz, when Judah was invaded by the kings of Syria and Israel, the Edomites and the Philistines, who slew many, and carried many away into captivity, 2 Chron. xxviii. 5, 17, 18. Note, National impiety and immorality bring national desolation. Canaan, the glory of all lands, Mount Zion, the joy of the whole earth, both became a reproach and a ruin; and sin made them so, that great mischief-maker. 2. Yet they were not all reformed, and therefore God threatens to take another course with them (v. 5): "Why should you be stricken any more, with any expectation of doing you good by it, when you increase revolts as your rebukes are increased? You will revolt more and more, as you have done," as Ahaz particularly did, who, in his distress, trespassed yet more against the Lord, 2 Chron. xxviii. 22. Thus the physician, when he sees the patient's case desperate, troubles him no more with physic; and the father resolves to correct his child no more when, finding him hardened, he determines to disinherit him. Note, (1.) There are those who are made worse by the methods God takes to make them better; the more they are stricken the more they revolt; their corruptions, instead of being mortified, are irritated and exasperated by their afflictions, and their hearts more hardened. (2.) God, sometimes, in a way of righteous judgment, ceases to correct those who have been long incorrigible, and whom therefore he designs to destroy. The reprobate silver shall be cast, not into the furnace, but to the dunghill, Jer. vi. 29, 30. See Ezek. xxiv. 13; Hos. iv. 14. He that is filthy, let him be filthy still.
VI. He comforts himself with the consideration of a remnant that should be the monuments of divine grace and mercy, notwithstanding this general corruption and desolation, v. 9. See here, 1. How near they were to an utter extirpation. They were almost like Sodom and Gomorrah in respect both of sin and ruin, had grown almost so bad that there could not have been found ten righteous men among them, and almost as miserable as if none had been left alive, but their country turned into a sulphureous lake. Divine Justice said, Make them as Admah; set them as Zeboim; but Mercy said, How shall I do it? Hos. xi. 8, 9. 2. What it was that saved them from it: The Lord of hosts left unto them a very small remnant, that were kept pure from the common apostasy and kept safe and alive from the common calamity. This is quoted by the apostle (Rom. ix. 27), and applied to those few of the Jewish nation who in his time embraced Christianity, when the body of the people rejected it, and in whom the promises made to the fathers were accomplished. Note, (1.) In the worst of times there is a remnant preserved from iniquity and reserved for mercy, as Noah and his family in the deluge, Lot and his in the destruction of Sodom. Divine grace triumphs in distinguishing by an act of sovereignty. (2.) This remnant is often a very small one in comparison with the vast number of revolting ruined sinners. Multitude is no mark of the true church. Christ's is a little flock. (3.) It is God's work to sanctify and save some, when others are left to perish in their impurity. It is the work of his power as the Lord of hosts. Except he had left us that remnant, there would have been none left; the corrupters (v. 4) did what they could to debauch all, and the devourers (v. 7) to destroy all, and they would have prevailed of God himself had not interposed to secure to himself a remnant, who are bound to give him all the glory. (4.) It is good for a people that have been saved from utter ruin to look back and see how near they were to it, just upon the brink of it, to see how much they owed to a few good men that stood in the gap, and that that was owing to a good God, who left them these good men. It is of the Lord's mercies that we are not consumed.
Adam Clarke: Commentary on the Bible - 1831
1:2: Hear, O heavens "Hear, O ye heavens" - God is introduced as entering into a public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald or officer to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea and the justice of his cause. The same scene is more fully displayed in the noble exordium of Psa 1:1-6, where God summons all mankind, from east to west, to be present to hear his appeal; and the solemnity is held on Sion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai: -
"A consuming fire goes before him
And round him rages a violent tempest:
He calleth the heavens from above.
And the earth, that he may contend in judgment with his people."
Psa 50:3, Psa 50:4.
By the same bold figure, Micah calls upon the mountains, that is, the whole country of Judea, to attend to him, Isa 6:1, Isa 6:2 : -
"Arise, plead thou before the mountains,
And let the hills hear thy voice.
Hear, O ye mountains, the controversy of Jehovah;
And ye, O ye strong foundations of the earth:
For Jehovah hath a controversy with his people,
And he will plead his cause against Israel."
With the like invocation, Moses introduces his sublime song, the design of which was the same as that of this prophecy, "to testify as a witness, against the Israelites," for their disobedience, Deu 31:21 : -
"Give ear, O ye heavens, and I will speak;
And let the earth hear the words of my mouth."
Deu 32:1.
This, in the simple yet strong oratorical style of Moses, is, "I call heaven and earth to witness against thee this day; life and death have I set before thee; the blessing and the curse: choose now life, that thou mayest live, thou and thy seed." Deu 30:19. The poetical style, by an apostrophe, sets the personification in a much stronger light.
Hath spoken "That speaketh" - I render it in the present time, pointing it דבר dober. There seems to be an impropriety in demanding attention to a speech already delivered. But the present reading may stand, as the prophet may be here understood to declare to the people what the Lord had first spoken to him.
I have nourished - The Septuagint have εγεννησα, "I have begotten." Instead of גדלתי giddalti, they read ילדתי yaladti; the word little differing from the other, and perhaps more proper; which the Chaldee likewise seems to favor; "vocavi eos filios." See Exo 4:22; Jer 31:9.
Albert Barnes: Notes on the Bible - 1834
1:2: Hear, O heavens - This is properly the beginning of the prophecy. It is a sublime commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostasy, ingratitude, and deep depravity of the chosen people of God. The address is expressive of deep feeling - the bursting forth of a heart filled with amazement at a wonderful and unusual event. The same sublime beginning is found in the song of Moses, Deu 32:1 :
Give ear, O ye heavens, and I will speak;
And hear, O earth, the words of my mouth.
Compare Psa 4:3-4. Thus also the prophets often invoke the hills and mountains to hear them; Eze 6:3 : 'Ye mountains of Israel, hear the words of the Lord God: Thus saith the Lord God to the mountains, and to the hills, and to the rivers, and to the valleys;' compare Eze 36:1. 'Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord,' Jer 2:12. By the heavens therefore, in this place, we are not to understand the inhabitants of heaven, that is, the angels, anymore than by the hills we are to understand the inhabitants of the mountains. It is high poetic language, denoting the importance of the subject, and the remarkable and amazing truth to which the attention was to be called.
Give ear, O earth - It was common thus to address the earth on any remarkable occasion, especially anyone implying warm expostulation, Jer 5:19; Jer 22:29; Mic 1:2; Mic 6:2; Isa 34:1; Isa 49:13.
For - Since it is Yahweh that speaks, all the universe is summoned to attend; compare Psa 33:8-9 : 'Let all the earth fear the Lord; let all the inhabitants of the World stand in awe of him. For he spake and it was done; he commanded and it stood fast.'
The Lord - - יהוה yehovâ h, or Jehovah. The small capitals used here and elsewhere throughout the Bible in printing the word Lord, denote that the original word is Yahweh. It is derived from the verb היה hâ yâ h, "to be;" and is used to denote "being," or the fountain of being, and can be applied only to the true God; compare Exo 3:14 : 'And God said unto Moses, I Am That I Am, אהיה אשׁר אהיה 'eheyeh 'ă sher 'eheyeh; Exo 6:3; Num 11:21; Isa 47:8. It is a name which is never given to idols, or conferred on a creature; and though it occurs often in the Hebrew Scriptures, as is indicated by the small capitals, yet our translators have retained it but four times; Exo 6:3; Psa 83:18; Isa 12:2; Isa 26:4. In combination, however, with other names, it occurs often. Thus in Isaiah, meaning the salvation of Yahweh; "Jeremiah," the exaltation or grandeur of Yahweh, etc.; compare Gen 22:14 : 'Abraham called the name of the place "Jehovah-jireh,'" Exo 17:15; Jdg 6:24; Eze 48:35. The Jews never pronounced this name, not even in reading their own Scriptures. So sacred did they deem it, that when it occurred in their books, instead of the word Yahweh, they substituted the word אדני 'ă donā y, "Lord." Our translators have shown respect to this feeling of the Jews in regard to the sacredness of the name; and hence, have rendered it by the name of Lord - a word which by no means conveys the sense of the word Yahweh. It would have been an advantage to our version if the word Yahweh had been retained wheRev_er it occurs in the original.
I have nourished - Hebrew "I have made great;" גדלתי gı̂ daletı̂ y. In Piel, the word means "to make great, to cause to grow;" as e. g., the hair; Num 6:5, plants, Isa 44:14; then to educate or bring up children; Isa 49:21; Kg2 10:6
And brought up - רוממתי romamethı̂ y, from רום rû m, "to lift up" or "exalt." In Piel it means to bring up, nourish, educate; Isa 23:4. These words, though applied often to the training up of children, yet are used here also to denote the elevation to which they had been raised. He had not merely trained them up, but he had trained them up to an elevated station; to special honor and privileges. "Children." Hebrew בנים bâ nnı̂ ym - sons." They were the adopted children of God; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care; Hos 11:1 : 'When Israel was a child, then I loved him, and called my son out of Egypt;' compare the note at Mat 2:15; Isa 63:8-16.
They have rebelled - This complaint was often brought against the Jews; compare Isa 63:10; Jer 2:6-8. This is the sum of the charge against them. God had shown them special favors. He recounted his mercy in bringing them out of Egypt; and on the ground of this, he demanded obedience and love; compare Exo 20:1-3. And yet they bad forgotten him, and rebelled against him. The Targum of Jonathan, an ancient Chaldee version, has well expressed the idea here. 'Hear, O heavens, which were moved when I gave my law to my people: give ear, O earth, which didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons - I loved them - I honored them, and they rebelled against me.' The same is true substantially of all sinners; and alas, how often may a similar expostulation be made with the professed people of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Hear: Deu 4:26, Deu 30:19, Deu 32:1; Psa 50:4; Jer 2:12, Jer 6:19, Jer 22:29; Eze 36:4; Mic 1:2, Mic 6:1, Mic 6:2
for the Lord: Jer 13:15; Amo 3:1; Mic 3:8; Act 4:20
I have: Isa 5:1, Isa 5:2, Isa 46:3, Isa 46:4; Deu 1:31, Deu 4:7, Deu 4:8; Jer 31:9; Eze 16:6-14, Eze 20:5-32; Rom 3:1, Rom 3:2, Rom 9:4, Rom 9:5
they have: Isa 63:9, Isa 63:10; Deu 9:22-24; Jer 2:5-13; Mal 1:6
Carl Friedrich Keil and Franz Delitzsch
1:2
The difficult question as to the historical and chronological standpoint of this overture to all the following addresses, can only be brought fully out when the exposition is concluded. But there is one thing which we may learn even from a cursory inspection: namely, that the prophet was standing at the eventful boundary line between two distinct halves in the history of Israel. The people had not been brought to reflection and repentance either by the riches of the divine goodness, which they had enjoyed in the time of Uzziah-Jotham, the copy of the times of David and Solomon, or by the chastisements of divine wrath, by which wound after wound was inflicted. The divine methods of education were exhausted, and all that now remained for Jehovah to do was to let the nation in its existing state be dissolved in fire, and to create a new one from the remnant of gold that stood the fiery test. At this time, so pregnant with storms, the prophets were more active than at any other period. Amos appeared about the tenth year of Uzziah's reign, the twenty-fifth of Jeroboam II; Micah prophesied from the time of Jotham till the fall of Samaria, in the sixth year of Hezekiah's reign; but most prominent of all was Isaiah, the prophet par excellence, standing as he did midway between Moses and Christ.
In the consciousness of his exalted position in relation to the history of salvation, he commences his opening address in Deuteronomic style. Modern critics are of opinion, indeed, that Deuteronomy was not composed till the time of Josiah, or at any rate not earlier than Manasseh; and even Kahnis adduces this as a firmly established fact (see his Dogmatik, i. 277). But if this be the case, how comes it to pass, not only that Micah (Mic 6:8) points back to a saying in Deut 10:12, but that all the post-Mosaic prophecy, even the very earliest of all, is tinged with a Deuteronomic colouring. This surely confirms the self-attestation of the authorship of Moses, which is declared most distinctly in Is 31:9. Deuteronomy was most peculiarly Moses' own law-book - his last will, as it were: it was also the oldest national book of Israel, and therefore the basis of all intercourse between the prophets and the nation. There is one portion of this peculiarly Mosaic thorah, however, which stands not only in a more truly primary relation to the prophecy of succeeding ages than any of the rest, but in a normative relation also. We refer to Moses' dying song, which has recently been expounded by Volck and Camphausen, and is called shirath hâzinu (song of "Give ear"), from the opening words in chapter 32. This song is a compendious outline or draft, and also the common key to all prophecy, and bears the same fundamental relation to it as the Decalogue to all other laws, and the Lord's Prayer to all other prayers. The lawgiver summed up the whole of the prophetic contents of his last words (Deut. 27-28, 29-30), and threw them into the form of a song, that they might be perpetuated in the memories and mouths of the people. This song sets before the nation its entire history to the end of time. That history divides itself into four great periods: the creation and rise of Israel; the ingratitude and apostasy of Israel; the consequent surrender of Israel to the power of the heathen; and finally, the restoration of Israel, sifted, but not destroyed, and the unanimity of all nations in the praise of Jehovah, who reveals Himself both in judgment and in mercy. This fourfold character is not only verified in every part of the history of Israel, but is also the seal of that history as a whole, even to its remotest end in New Testament times. In every age, therefore, this song has presented to Israel a mirror of its existing condition and future fate. And it was the task of the prophets to hold up this mirror to the people of their own times. This is what Isaiah does. He begins his prophetic address in the same form in which Moses begins his song. The opening words of Moses are: "Give ear, O ye heavens, and I will speak; and let the earth hear the words of my mouth" (Deut 32:1). In what sense he invoked the heaven and the earth, he tells us himself in Deut 31:28-29. He foresaw in spirit the future apostasy of Israel, and called heaven and earth, which would outlive his earthly life, that was now drawing to a close, as witnesses of what he had to say to his people, with such a prospect before them. Isaiah commences in the same way (Is 1:2), simply transposing the two parallel verbs "hear" and "give ear:" "Hear, O heavens, and give ear, O earth; for Jehovah speaketh!" The reason for the appeal is couched in very general terms: they were to hear, because Jehovah was speaking. What Jehovah said coincided essentially with the words of Jehovah, which are introduced in Deut 32:20 with the expression "And He said." What it was stated there that Jehovah would one day have to say in His wrath, He now said through the prophet, whose existing present corresponded to the coming future of the Mosaic ode. The time had now arrived for heaven and earth, which are always existing, and always the same, and which had accompanied Israel's history thus far in all places and at all times, to fulfil their duty as witnesses, according to the word of the lawgiver. And this was just the special, true, and ultimate sense in which they were called upon by the prophet, as they had previously been by Moses, to "hear." They had been present, and had taken part, when Jehovah gave the thorah to His people: the heavens, according to Deut 4:36, as the place from which the voice of God came forth; and the earth, as the scene of His great fire. They were solemnly invoked when Jehovah gave His people the choice between blessing and cursing, life and death (Deut 30:19; Deut 4:26).
And so now they are called upon to hear and join in bearing witness to all that Jehovah, their Creator, and the God of Israel, had to say, and the complaints that He had to make: "I have brought up children, and raised them high, and they have fallen away from me" (Is 1:2). Israel is referred to; but Israel is not specially named. On the contrary, the historical facts are generalized almost into a parable, in order that the appalling condition of things which is crying to heaven may be made all the more apparent. Israel was Jehovah's son (Ex 4:22-23). All the members of the nation were His children (Deut 14:1; Deut 32:20). Jehovah was Israel's father, by whom it had been begotten (Deut 32:6, Deut 32:18). The existence of Israel as a nation was secured indeed, like that of all other nations, by natural reproduction, and not by spiritual regeneration. But the primary ground of Israel's origin was the supernatural and mighty word of promise given to Abraham, in Gen 17:15-16; and it was by a series of manifestations of miraculous power and displays of divine grace, that the development of Israel, which dated from that starting-point, was brought up to the position it had reached at the time of the exodus from Egypt. It was in this sense that Israel had been begotten by Jehovah. And this relation between Jehovah and Israel, as His children, had now, at the time when Jehovah was speaking through the mouth of Isaiah, a long and gracious past behind it, viz., the period of Israel's childhood in Egypt; the period of its youth in the desert; and a period of growing manhood from Joshua to Samuel: so that Jehovah could say, "I have brought up children, and raised them high." The piel (giddel) used here signifies "to make great;" and when applied to children, as it is here and in other passages, such as 4Kings 10:6, it means to bring up, to make great, so far as natural growth is concerned. The pilel (romem), which corresponds to the piel in the so-called verbis cavis, and which is also used in Is 23:4 and Ezek 31:4 as the parallel to giddel, signifies to lift up, and is used in a "dignified (dignitative) sense," with reference to the position of eminence, to which, step by step, a wise and loving father advances a child. The two vv. depict the state of Israel in the times of David and Solomon, as one of mature manhood and proud exaltation, which had to a certain extent returned under Uzziah and Jotham. But how base had been the return which it had made for all that it had received from God: "And they have fallen away from me." We should have expected an adversative particle here; but instead of that, we have merely a Vav cop., which is used energetically, as in Is 6:7 (cf., Hos 7:13). Two things which ought never to be coupled - Israel's filial relation to Jehovah, and Israel's base rebellion against Jehovah - had been realized in their most contradictory forms. The radical meaning of the verb is to break away, or break loose; and the object against which the act is directed is construed with Beth. The idea is that of dissolving connection with a person with violence and self-will; here it relates to that inward severance from God, and renunciation of Him, which preceded all outward acts of sin, and which not only had idolatry for its full and outward manifestation, but was truly idolatry in all its forms. From the time that Solomon gave himself up to the worship of idols, at the close of his reign, down to the days of Isaiah, idolatry had never entirely or permanently ceased to exist, even in public. In two different reformations the attempt had been made to suppress it, viz., in the one commenced by Asa and concluded by Jehoshaphat; and in the one carried out by Joash, during the lifetime of the high priest Jehoiada, his tutor and deliverer. But the first was not successful in suppressing it altogether; and what Joash removed, returned with double abominations as soon as Jehoiada was dead. Consequently the words, "They have rebelled against me," which sum up all the ingratitude of Israel in one word, and trace it to its root, apply to the whole history of Israel, from its culminating point under David and Solomon, down to the prophet's own time.
Geneva 1599
1:2 Hear, O (d) heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up (e) children, and they have rebelled against me.
(d) Because men were obstinate and insensible, he calls to the dumb creatures, who were more prompt to obey God's word, as in (Deut 32:1).
(e) He declares his great mercy toward the Jews as he chose them above all other nations to be his people and children as in (Deut 10:15).
John Gill
1:2 Hear, O heavens, and give ear, O earth,.... To what the Lord was about to say of his controversy with his people, which was to be managed openly and publicly before them as spectators and witnesses; this designs either strictly and properly the heavens and the earth, or figuratively the inhabitants of them, angels and men. The address is solemn, and denotes something of moment and importance to be done and attended to: see Deut 32:1. The Targum is,
"hear, O ye heavens, that were moved when I gave my law to my people; and hearken, O earth, that trembleth before my word.''
For the Lord hath spoken: not only by Moses, and the prophets that were before Isaiah, but he had spoken to him the words he was now about to deliver; for they were not his own words, but the Lord's: he spoke by the inspiration of God, and as moved by the Holy Ghost; and therefore what he said was to be received, not as the word of man, but as the word of God:
I have nourished and brought up children; meaning the Jews;
"my people, the house of Israel, whom I have called children,''
as the Targum paraphrases it; see Ex 4:22 to these, as a nation, belonged the adoption; they were reckoned the children of God; the Lord took notice and care of them in their infant state, brought them out of Egypt, led them through the wilderness, and fed them in it; brought them into Canaan's land, drove out the nations before them, and settled them there; gave them his laws and ordinances, distinguished them from all other nations by his favours, and raised them to a high estate, to much greatness and prosperity, especially in the days of David and Solomon. The words may be rendered, "I have magnified", or "made great, and have exalted children" (s); not only brought them up, but brought them to great honour and dignity; and even unto man's estate, unto the time appointed of the Father, when they should have been under tutors and governors no longer, but under the King Messiah; but they were rebellious, as follows:
and they have rebelled against me, their Lord and King; for the Jews were under a theocracy; God, who was their Father, was their King, and they rebelled against him by breaking his laws, which rebellion is aggravated by its being not only of subjects against their king, but of children against their father; the law concerning a rebellious son, see in Deut 21:18. The Targum paraphrases it, "they have rebelled against my Word"; the essential Word, the Messiah; the Septuagint version is, "but they have rejected me" (t); and the Vulgate Latin version (u), "but they have despised me": so the Jews rejected and despised the true Messiah when he came, would not have him to reign over them, would not receive his yoke, though easy, but rebelled against him. The Jews were a rebellious people from the beginning, in Moses's time, and in the prophets, and so quite down to the times of the Messiah.
(s) "magnificavi", Montanus, Vatablus; "exaltavi", Munster; "extuli", Jun. & Tremel. Sept. (t) . (u) "Spreverunt me".
John Wesley
1:2 Hear - He directs his speech to those senseless creatures, that he might awaken the Israelites, whom he hereby proclaims to be so dull and stupid that they were past hearing, and therefore calls in the whole creation of God to bear witness against them. The Lord - This is his plea against them, of the equity whereof he is willing that all the creatures should be judges.
Robert Jamieson, A. R. Fausset and David Brown
1:2 The very words of Moses (Deut 32:1); this implies that the law was the charter and basis of all prophecy (Is 8:20).
Lord--Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, LORD in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
children-- (Ex 4:22).
rebelled--as sons (Deut 21:18) and as subjects, God being king in the theocracy (Is 63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (Jer 2:6-8; Rom 9:4-5).
1:31:3: Ծանեաւ եզն զստացիչ իւր, եւ էշ զմսուր տեառն իւրոյ. եւ Իսրայէլ զիս ո՛չ ծանեաւ, եւ ժողովուրդ իմ զիս ՚ի միտ ո՛չ առ[9589]։ [9589] Ոմանք. Ծանեաւ եզն զտածիչ իւր։
3 Եզն իր տիրոջն է ճանաչում, եւ էշը՝ իր տիրոջ մսուրը, բայց Իսրայէլն ինձ չճանաչեց, իմ ժողովուրդն ինձ չհասկացաւ:
3 Եզը իր տէրը կը ճանչնայ Ու էշը իր տիրոջ մսուրը, Բայց Իսրայէլ զիս չի ճանչնար, Իմ ժողովուրդս չ’իմանար»։
Ծանեաւ եզն զստացիչ իւր, եւ էշ զմսուր տեառն իւրոյ. եւ Իսրայէլ զիս ոչ ծանեաւ, եւ ժողովուրդ իմ զիս ի միտ ոչ առ:

1:3: Ծանեաւ եզն զստացիչ իւր, եւ էշ զմսուր տեառն իւրոյ. եւ Իսրայէլ զիս ո՛չ ծանեաւ, եւ ժողովուրդ իմ զիս ՚ի միտ ո՛չ առ[9589]։
[9589] Ոմանք. Ծանեաւ եզն զտածիչ իւր։
3 Եզն իր տիրոջն է ճանաչում, եւ էշը՝ իր տիրոջ մսուրը, բայց Իսրայէլն ինձ չճանաչեց, իմ ժողովուրդն ինձ չհասկացաւ:
3 Եզը իր տէրը կը ճանչնայ Ու էշը իր տիրոջ մսուրը, Բայց Իսրայէլ զիս չի ճանչնար, Իմ ժողովուրդս չ’իմանար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Вол знает владетеля своего, и осел ясли господина своего; а Израиль не знает [Меня], народ Мой не разумеет.
1:3 ἔγνω γινωσκω know βοῦς βους ox τὸν ο the κτησάμενον κταομαι acquire καὶ και and; even ὄνος ονος donkey τὴν ο the φάτνην φατνη manger τοῦ ο the κυρίου κυριος lord; master αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel δέ δε though; while με με me οὐκ ου not ἔγνω γινωσκω know καὶ και and; even ὁ ο the λαός λαος populace; population με με me οὐ ου not συνῆκεν συνιημι comprehend
1:3 יָדַ֥ע yāḏˌaʕ ידע know שֹׁור֙ šôr שֹׁור bullock קֹנֵ֔הוּ qōnˈēhû קנה buy וַ wa וְ and חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass אֵב֣וּס ʔēvˈûs אֵבוּס manger בְּעָלָ֑יו bᵊʕālˈāʸw בַּעַל lord, baal יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֹ֣א lˈō לֹא not יָדַ֔ע yāḏˈaʕ ידע know עַמִּ֖י ʕammˌî עַם people לֹ֥א lˌō לֹא not הִתְבֹּונָֽן׃ hiṯbônˈān בין understand
1:3. cognovit bos possessorem suum et asinus praesepe domini sui Israhel non cognovit populus meus non intellexitThe ox knoweth his owner, and the ass his master's crib: but Israel hath not known me, and my people hath not understood.
3. The ox knoweth his owner, and the ass his master’s crib: Israel doth not know, my people doth not consider.
1:3. An ox knows his owner, and a donkey knows the manger of his lord, but Israel has not known me, and my people have not understood.
1:3. The ox knoweth his owner, and the ass his master’s crib: [but] Israel doth not know, my people doth not consider.
The ox knoweth his owner, and the ass his master' s crib: [but] Israel doth not know, my people doth not consider:

1:3 Вол знает владетеля своего, и осел ясли господина своего; а Израиль не знает [Меня], народ Мой не разумеет.
1:3
ἔγνω γινωσκω know
βοῦς βους ox
τὸν ο the
κτησάμενον κταομαι acquire
καὶ και and; even
ὄνος ονος donkey
τὴν ο the
φάτνην φατνη manger
τοῦ ο the
κυρίου κυριος lord; master
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
δέ δε though; while
με με me
οὐκ ου not
ἔγνω γινωσκω know
καὶ και and; even
ο the
λαός λαος populace; population
με με me
οὐ ου not
συνῆκεν συνιημι comprehend
1:3
יָדַ֥ע yāḏˌaʕ ידע know
שֹׁור֙ šôr שֹׁור bullock
קֹנֵ֔הוּ qōnˈēhû קנה buy
וַ wa וְ and
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass
אֵב֣וּס ʔēvˈûs אֵבוּס manger
בְּעָלָ֑יו bᵊʕālˈāʸw בַּעַל lord, baal
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹ֣א lˈō לֹא not
יָדַ֔ע yāḏˈaʕ ידע know
עַמִּ֖י ʕammˌî עַם people
לֹ֥א lˌō לֹא not
הִתְבֹּונָֽן׃ hiṯbônˈān בין understand
1:3. cognovit bos possessorem suum et asinus praesepe domini sui Israhel non cognovit populus meus non intellexit
The ox knoweth his owner, and the ass his master's crib: but Israel hath not known me, and my people hath not understood.
1:3. An ox knows his owner, and a donkey knows the manger of his lord, but Israel has not known me, and my people have not understood.
1:3. The ox knoweth his owner, and the ass his master’s crib: [but] Israel doth not know, my people doth not consider.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Животные, даже наиболее глупые (вол и осел), чувствуют благодарность к своему хозяину, который кормит их, Израиль же относится к Господу как будто к совершенно чужому, незнакомому существу.

Пророк таким образом первой причиной всех, далее изображаемых несчастий Израиля, признает его неверность Всевышнему.
Adam Clarke: Commentary on the Bible - 1831
1:3: The ox knoweth - An amplification of the gross insensibility of the disobedient Jews, by comparing them with the most heavy and stupid of all animals, yet not so insensible as they. Bochart has well illustrated the comparison, and shown the peculiar force of it. "He sets them lower than the beasts, and even than the most stupid of all beasts, for there is scarcely any more so than the ox and the ass. Yet these acknowledge their master; they know the manger of their lord; by whom they are fed, not for their own, but for his good; neither are they looked upon as children, but as beasts of burden; neither are they advanced to honors, but oppressed with great and daily labors. While the Israelites, chosen by the mere favor of God, adopted as sons, promoted to the highest dignity, yet acknowledged not their Lord and their God; but despised his commandments, though in the highest degree equitable and just." Hieroz. i., Colossians 409.
Jeremiah's comparison to the same purpose is equally elegant, but has not so much spirit and severity as this of Isaiah.
"Even the stork in the heavens knoweth her season;
And the turtle, and the swallow, and the crane, observe the time of their coming:
But my people doth not know the judgment of Jehovah.
Jer 8:7.
Hosea has given a very elegant turn to the same image, in the way of metaphor or allegory: -
"I drew them with human cords, with the bands of love:
And I was to them as he that lifteth up the yoke upon their cheek;
And I laid down their fodder before them."
Hos 11:4.
Salomo ben Melech thus explains the middle part of the verse, which is somewhat obscure: "I was to them at their desire as they that have compassion on a heifer, lest she be overworked in ploughing; and that lift up the yoke from off her neck, and rest it upon her cheek that she may not still draw, but rest from her labor an hour or two in the day."
But Israel - The Septuagint, Syriac, Aquila, Theodotion, and Vulgate, read וישראל veyisrael, But Israel, adding the conjunction, which being rendered as an adversative, sets the opposition in a stronger light.
Doth not know - The same ancient versions agree in adding Me, which very properly answers, and indeed is almost necessarily required to answer, the words possessor and lord preceding. Ισραηλ δε ΜΕ ουκ εγνω; Sept. "Israel autem me non cognovit," Vulg. Ισραηλ δε ΜΟΥ ουκ εγνω; Aquil., Theod. The testimony of so scrupulous an interpreter as Aquila is of great weight in this case. And both his and Theodotion's rendering is such as shows plainly that they did not add the word ΜΟΥ to help out the sense, for it only embarrasses it. It also clearly determines what was the original reading in the old copies from which they translated. It could not be ידעני yedani, which most obviously answers to the version of the Septuagint and Vulgate, for it does not accord with that of Aquila and Theodotion. The version of these latter interpreters, however injudicious, clearly ascertains both the phrase, and the order of the words of the original Hebrew; it was ישראל אותי לא ידע veyisrael othi lo yada. The word אותי othi has been lost out of the text. The very same phrase is used by Jeremiah, Jer 4:22, עמי אותי לא ידעו ammi othi lo yadau. And the order of the words must have been as above represented; for they have joined ישראל yisrael, with אותי othi, as in regimine; they could not have taken it in this sense, Israel meus non cognovit, had either this phrase or the order of the words been different. I have endeavored to set this matter in a clear light, as it is the first example of a whole word lost out of the text, of which the reader will find many other plain examples in the course of these notes. But Rosenmuller contends that this is unnecessary, as the passage may be translated, "Israel knows nothing: my people have no understanding." The Septuagint, Syriac, and Vulgate, read ועמי veammi, "and my people;" and so likewise sixteen MSS. of Kennicott, and fourteen of De Rossi.
Albert Barnes: Notes on the Bible - 1834
1:3: The ox ... - The design of this comparison is to show the great stupidity and ingratitude of the Jews. Even the least sagacious and most stupid of the animals, destitute as they are of reason and conscience, evince knowledge anal submission far more than the professed people of God. The ox is a well known domestic animal, remarkable for patient willingness to toil, and for submission to his owner.
Knoweth his owner - Recognizes, or is submissive to him.
The ass - A well known animal, proverbial for dulness and stupidity.
His master's crib - אבוס 'ê bû s from אבס 'â bas, to heap up, and then to fatten. Hence, it is applied to the stall, barn, or crib, where cattle are fed, or made fat; Job 39:9; Pro 14:4. The donkey has sufficient knowledge to understand that his support is derived from that. The idea is, that the ox was more submissive to laws than the Jews; and that even the most stupid animal better knew from where support was to be derived, than they did the source of their comfort and protection. The donkey would not wander away, and the ox would not rebel as they had done. This comparison was very striking, and very humiliating, and nothing could be more suited to bring down their pride. A similar comparison is used elsewhere. Thus, in Jer 8:7, the Jews are contrasted with the stork: 'Yea, the stork in the heaven knoweth her appointed times; and the turtle Dove, and the crane, and the swallow, observe the time of their coming; but my people know not the judgment of the Lord.' This idea has been beautifully expressed by Watts:
The brutes obey their God,
And bow their necks to men;
But we more base, more brutish things,
Reject his easy reign.
Compare Hos 11:4.
But Israel - The name Israel, though after the division of the tribes into two kingdoms specifically employed to denote that of the ten tribes, is often used in the more general sense to denote the whole people of the Jews, including the kingdom of Judah. It refers here to the kingdom of Judah, though a name is used which is not inappropriately characteristic of the whole people.
Doth not know - The Latin Vulgate, the Septuagint, and the Arabic, add the word 'me.' The word know is used in the sense of recognizing him as their Lord; of acknowledging him, or submitting to him.
Doth not consider - Hebrew, Do not "understand." They have a stupidity greater than the brute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: ox: Pro 6:6; Jer 8:7
but Israel: Isa 5:12, Isa 27:11, Isa 44:18; Deu 32:28, Deu 32:29; Psa 94:8; Jer 4:22, Jer 9:3-6, Jer 10:8, Jer 10:14; Mat 13:13-15, Mat 13:19; Rom 1:28; Pe2 3:5
Carl Friedrich Keil and Franz Delitzsch
1:3
Jehovah then complains that the rebellion with which His children have rewarded Him is not only inhuman, but even worse than that of the brutes: "An ox knoweth its owner, and an ass its master's crib: Israel doth not know, my people doth not consider." An ox has a certain knowledge of its buyer and owner, to whom it willingly submits; and an ass has at least a knowledge of the crib of its master (the noun for "master" is in the plural: this is not to be understood in a numerical, but in an amplifying sense, "the authority over it," as in Ex 21:29 : vid., Ges. 108, 2, b, and Dietrich's Heb. Gram. p. 45), i.e., it knows that it is its master who fills its crib or manger with fodder (evus, the crib, from avas, to feed, is radically associated with φάτνη, vulgar πάτνη, Dor. and Lac. πάτνη, and is applied in the Talmud to the large common porringer used by labourers).
(Note: Nedarim iv 4 jer. Demai viii. The stable is called repheth Even in jer. Shebuoth viii. 1, where cattle are spoken of as standing b'evus, the word signifies a crib or manger, not a stable. Luzzatto tries to prove that evus signifies a threshing-floor, and indeed an enclosed place, in distinction from geren; but he is mistaken.)
Israel had no such knowledge, neither instinctive and direct, nor acquired by reflection (hithbonan, the reflective conjugation, with a pausal change of the e4 into a long a, according to Ges. 54, note). The expressions "doth not know" and "doth not consider" must not be taken here in an objectless sense - as, for example, in Is 56:10 and Ps 82:5 -viz. as signifying they were destitute of all knowledge and reflection; but the object is to be supplied from what goes before: they knew not, and did not consider what answered in their case to the owner and to the crib which the master fills," - namely, that they were the children and possession of Jehovah, and that their existence and prosperity were dependent upon the grace of Jehovah alone. The parallel, with its striking contrasts, is self-drawn, like that in Jer 8:7, where animals are referred to again, and is clearly indicated in the words "Israel" and "my people." Those who were so far surpassed in knowledge and perception even by animals, and so thoroughly put to shame by them, were not merely a nation, like any other nation on the earth, but were "Israel," descendants of Jacob, the wrestler with God, who wrestled down the wrath of God, and wrestled out a blessing for himself and his descendants; and "my people," the nation which Jehovah had chosen out of all other nations to be the nation of His possession, and His own peculiar government. This nation, bearing as it did the God-given title of a hero of faith and prayer, this favourite nation of Jehovah, had let itself down far below the level of the brutes. This is the complaint which the exalted speaker pours out in Is 1:2 and Is 1:3 before heaven and earth. The words of God, together with the introduction, consist of two tetrastichs, the measure and rhythm of which are determined by the meaning of the words and the emotion of the speaker. There is nothing strained in it at all. Prophecy lives and moves amidst the thoughts of God, which prevail above the evil reality: and for that very reason, as a reflection of the glory of God, which is the ideal of beauty (Ps 50:1), it is through and through poetical. That of Isaiah is especially so. There was no art of oratory practised in Israel, which Isaiah did not master, and which did not serve as the vehicle of the word of God, after it had taken shape in the prophet's mind.
With Is 1:4 there commences a totally different rhythm. The words of Jehovah are ended. The piercing lamentation of the deeply grieved Father is also the severest accusation. The cause of God, however, is to the prophet the cause of a friend, who feels an injury done to his friend quite as much as if it were done to himself (Is 5:1). The lamentation of God, therefore, is changed now into violent scolding and threatening on the part of the prophet; and in accordance with the deep wrathful pain with which he is moved, his words pour out with violent rapidity, like flash after flash, in climactic clauses having no outward connection, and each consisting of only two or three words.
Geneva 1599
1:3 The (f) ox knoweth his owner, and the donkey his master's crib: [but] Israel doth not know, my people doth not consider.
(f) The most dull and brute beasts acknowledge their duty more toward their masters, than my people do toward me, of whom they have received benefits without comparison.
John Gill
1:3 The ox knoweth his owner,.... Knows his voice, when he calls him, and follows him where he leads him, whether to plough in the field, or feed in the meadows;
and the ass his masters crib, or "manger"; where he is fed, and to which he goes when he wants food, and at the usual times. Gussetius (w) interprets the words; the ass knows the floor where he treads out the corn, and willingly goes to it, though it is to labour, as well as to eat; and so puts Israel to shame, who were weary of the worship of God in the temple, where spiritual food was provided for them, but chose not to go for it, because of labour there.
But Israel doth not know; his Maker and Owner, his King, Lord, and Master, his Father, Saviour, and Redeemer; he does not own and acknowledge him, but rejects him; see Jn 1:10.
My people doth not consider; the Jews, who were the people of God by profession, did not stir themselves up to consider, nor make use of means of knowing and understanding, divine and spiritual things, as the word used (x) signifies; they would not attend to the word and ordinances, which answer to the crib or manger; they would not hear nor regard the ministry of the word by Christ and his apostles, nor suffer others, but hindered them as much as in them lay; see Mt 23:13. The Targum is,
"Israel does not learn to know my fear, my people do not understand to turn to my law.''
In like manner the more than brutal stupidity of this people is exposed in Jer 8:7.
(w) Comment. Ling. Ebr. p. 13, 14. (x) a "intellexit". So Gussetius says it signifies a spontaneous application, by which you stir up yourself to understand; which is an action leading to wisdom, and without which no man can be wise, Comment. Ling. Ebr. p. 121.
John Wesley
1:3 Know - Me their owner and master. Knowing is here taken practically, as it is usually in scripture, and includes reverence and obedience.
Robert Jamieson, A. R. Fausset and David Brown
1:3 (Jer 8:7).
crib--the stall where it is fed (Prov 14:4). Spiritually the word and ordinances.
Israel--The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
not know--namely, his Owner, as the parallelism requires; that is, not recognize Him as such (Ex 19:5, equivalent to "my people," Jn 1:10-11).
consider--attend to his Master (Is 41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).
1:41:4: Վա՛յ ազգին մեղաւորի. ժողովուրդ որ լի՛ է մեղօք, սե՛րմն ժանտ, որդիք անօրէ՛նք. թողէք զՏէր եւ բարկացուցէք զՍուրբն Իսրայէլի. օտարացա՛ն եւ յետս կացին[9590]. [9590] Ոսկան. Վա՛յ ազգի մեղա՛՛... թողին զՏէր, եւ բարկացուցին զՍուրբն Իսրայէլի։
4 Վա՜յ մեղաւոր ազգին. մեղքերով լի ժողովո՛ւրդ, չարագո՛րծ սերունդ, անօրէ՛ն ծնունդներ, թողեցիք Տիրոջը, բարկացրիք Իսրայէլի սրբին: Նրանք օտարացան ու յետ քաշուեցին:
4 Վա՜յ մեղաւոր ազգին՝ Անօրէնութիւնով ծանրացած ժողովուրդ, Չարագործներո՛ւ սերունդ, ապականի՛չ զաւակներ։Անոնք Տէրը թողուցին, Իսրայէլին Սուրբը անարգեցին Ու ետ քաշուեցան։
Վա՜յ ազգին մեղաւորի. ժողովուրդ որ լի է մեղօք, սերմն ժանտ, որդիք անօրէնք. թողին զՏէր եւ բարկացուցին զՍուրբն Իսրայելի. օտարացան եւ յետս կացին:

1:4: Վա՛յ ազգին մեղաւորի. ժողովուրդ որ լի՛ է մեղօք, սե՛րմն ժանտ, որդիք անօրէ՛նք. թողէք զՏէր եւ բարկացուցէք զՍուրբն Իսրայէլի. օտարացա՛ն եւ յետս կացին[9590].
[9590] Ոսկան. Վա՛յ ազգի մեղա՛՛... թողին զՏէր, եւ բարկացուցին զՍուրբն Իսրայէլի։
4 Վա՜յ մեղաւոր ազգին. մեղքերով լի ժողովո՛ւրդ, չարագո՛րծ սերունդ, անօրէ՛ն ծնունդներ, թողեցիք Տիրոջը, բարկացրիք Իսրայէլի սրբին: Նրանք օտարացան ու յետ քաշուեցին:
4 Վա՜յ մեղաւոր ազգին՝ Անօրէնութիւնով ծանրացած ժողովուրդ, Չարագործներո՛ւ սերունդ, ապականի՛չ զաւակներ։Անոնք Տէրը թողուցին, Իսրայէլին Սուրբը անարգեցին Ու ետ քաշուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Увы, народ грешный, народ обремененный беззакониями, племя злодеев, сыны погибельные! Оставили Господа, презрели Святаго Израилева, повернулись назад.
1:4 οὐαὶ ουαι woe ἔθνος εθνος nation; caste ἁμαρτωλόν αμαρτωλος sinful λαὸς λαος populace; population πλήρης πληρης full ἁμαρτιῶν αμαρτια sin; fault σπέρμα σπερμα seed πονηρόν πονηρος harmful; malignant υἱοὶ υιος son ἄνομοι ανομος lawless ἐγκατελίπατε εγκαταλειπω abandon; leave behind τὸν ο the κύριον κυριος lord; master καὶ και and; even παρωργίσατε παροργιζω enrage; provoke τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel
1:4 הֹ֣וי׀ hˈôy הֹוי alas גֹּ֣וי gˈôy גֹּוי people חֹטֵ֗א ḥōṭˈē חטא miss עַ֚ם ˈʕam עַם people כֶּ֣בֶד kˈeveḏ כָּבֵד heavy עָוֹ֔ן ʕāwˈōn עָוֹן sin זֶ֣רַע zˈeraʕ זֶרַע seed מְרֵעִ֔ים mᵊrēʕˈîm רעע be evil בָּנִ֖ים bānˌîm בֵּן son מַשְׁחִיתִ֑ים mašḥîṯˈîm שׁחת destroy עָזְב֣וּ ʕāzᵊvˈû עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH נִֽאֲצ֛וּ nˈiʔᵃṣˈû נאץ contemn אֶת־ ʔeṯ- אֵת [object marker] קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נָזֹ֥רוּ nāzˌōrû זור turn aside אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards)
1:4. vae genti peccatrici populo gravi iniquitate semini nequam filiis sceleratis dereliquerunt Dominum blasphemaverunt Sanctum Israhel abalienati sunt retrorsumWoe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards.
4. Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that deal corruptly: they have forsaken the LORD, they have despised the Holy One of Israel, they are estranged backward.
1:4. Woe to a sinful nation, a people burdened by iniquity, a wicked offspring, accursed children. They have abandoned the Lord. They have blasphemed the Holy One of Israel. They been taken away backwards.
1:4. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward:

1:4 Увы, народ грешный, народ обремененный беззакониями, племя злодеев, сыны погибельные! Оставили Господа, презрели Святаго Израилева, повернулись назад.
1:4
οὐαὶ ουαι woe
ἔθνος εθνος nation; caste
ἁμαρτωλόν αμαρτωλος sinful
λαὸς λαος populace; population
πλήρης πληρης full
ἁμαρτιῶν αμαρτια sin; fault
σπέρμα σπερμα seed
πονηρόν πονηρος harmful; malignant
υἱοὶ υιος son
ἄνομοι ανομος lawless
ἐγκατελίπατε εγκαταλειπω abandon; leave behind
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
παρωργίσατε παροργιζω enrage; provoke
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
1:4
הֹ֣וי׀ hˈôy הֹוי alas
גֹּ֣וי gˈôy גֹּוי people
חֹטֵ֗א ḥōṭˈē חטא miss
עַ֚ם ˈʕam עַם people
כֶּ֣בֶד kˈeveḏ כָּבֵד heavy
עָוֹ֔ן ʕāwˈōn עָוֹן sin
זֶ֣רַע zˈeraʕ זֶרַע seed
מְרֵעִ֔ים mᵊrēʕˈîm רעע be evil
בָּנִ֖ים bānˌîm בֵּן son
מַשְׁחִיתִ֑ים mašḥîṯˈîm שׁחת destroy
עָזְב֣וּ ʕāzᵊvˈû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
נִֽאֲצ֛וּ nˈiʔᵃṣˈû נאץ contemn
אֶת־ ʔeṯ- אֵת [object marker]
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נָזֹ֥רוּ nāzˌōrû זור turn aside
אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards)
1:4. vae genti peccatrici populo gravi iniquitate semini nequam filiis sceleratis dereliquerunt Dominum blasphemaverunt Sanctum Israhel abalienati sunt retrorsum
Woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards.
1:4. Woe to a sinful nation, a people burdened by iniquity, a wicked offspring, accursed children. They have abandoned the Lord. They have blasphemed the Holy One of Israel. They been taken away backwards.
1:4. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Пророк теперь с своей стороны удивляется такому поведению Израиля, который, кажется, ничем не может быть доведен до сознания неправильности своих действий. Страна иудейская подверглась страшному опустошению и скоро, пожалуй, станет похожа на те языческие страны, которые были поражены гневом Божиим. Если бы не Господь, то даже и Иерусалим совсем исчез с лица земли как Содом и Гоморра.

Несмотря на все попечения Божии об Израиле, этот народ не стал святым. Сыны погибельные - это те, которые все мысли свои направляют на зло, думают о том, как бы им погубить других и вместе с этим сами причиняют себе духовную погибель.
Adam Clarke: Commentary on the Bible - 1831
1:4: Ah sinful nation "Degenerate" - Five MSS., one of them ancient, read משחתים moschathim, without the first י yod, in hophal corrupted, not corrupters. See the same word in the same form, and in the same sense, Pro 25:26.
Are corrupters "Are estranged" - Thirty-two MSS., five ancient, and two editions, read נזורו nazoru; which reading determines the word to be from the root זור zur, to alienate, not from נזר nazar, to separate; so Kimchi understands it. See also Annotat. in Noldium, 68.
They are gone away backward "They have turned their backs upon him" - So Kimchi explains it:" they have turned unto him the back and not the face." See Jer 2:27; Jer 7:24. I have been forced to render this line paraphrastically; as the verbal translation, "they are estranged backward," would have been unintelligible.
Albert Barnes: Notes on the Bible - 1834
1:4: Ah! sinful nation - The word rendered 'ah!' - הוי hô y - is not a mere exclamation, expressing astonishment. It is rather an interjection denouncing threatening, or punishment. 'Wo to the sinful nation.' Vulgate, 'Vae genti peccatrici.' The corruption pertained to the nation, and not merely to a part. It had become general.
Laden with iniquity - The word translated "laden" - כבד kebed - denotes properly anything "heavy," or burdensome; from כבד kâ bad, "to be heavy." It means that they were oppressed, and borne down with the "weight" of their sins. Thus we say, Sin sits "heavy" on the conscience. Thus Cain said, 'My punishment is greater than I can bear;' Gen 4:13. The word is applied to an "employment" as being burdensome; Exo 18:18 : 'This thing is too "heavy" for thee.' Num 11:14 : 'I am not able to bear eli this people alone; it is too "heavy" for me.' It is applied also to a "famine," as being heavy, severe, distressing. Gen 12:10 : 'For the famine was "grievous" (כבד kâ bed, heavy) in the land;' Gen 41:31. It is also applied to "speech," as being heavy, dull, unintelligible. Exo 4:10 : 'I am slow (heavy כבד kebad) of speech, and of a slow (heavy כבד kebad) tongue.' It is not applied to sin in the Scriptures, except in this place, or except in the sense of making atonement for it. The idea however, is very striking - that of a nation - an entire people, bowed and crushed under the enormous weight of accumulated crimes. To pardon iniquity, or to atone for it, is represented by bearing it, as if it were a heavy burden. Exo 28:38, Exo 28:43, 'That Aaron may bear the iniquity of the holy things.' Lev 10:17 : 'God hath given it you to bear the iniquity of the congregation.' Lev 22:9; Lev 16:22; Num 18:1; Isa 53:6 : 'Jehovah hath laid on him the iniquity of us all.' Isa 53:11 : 'He shall bear their iniquities.' Pe1 2:24 : 'Who his own self bare our sins in his own body on the tree.'
A seed - זרע zera‛, from זרע zâ ra‛, to sow, to scatter, to disperse. It is applied to seed sown in a field; Jdg 6:3; Gen 1:11-12; Gen 47:23; to plants set out, or engrafted; or to planting, or transplanting a nation. Isa 17:10 : 'And thou shalt set it (תזרענוּ tizerâ‛ enû shalt sow, or plant it) with strange slips.' Hence, it is applied to children, posterity, descendants, from the resemblance to seed sown, and to a harvest springing up, and spreading. The word is applied by way of eminence to the Jews, as being the seed or posterity of Abraham, according to the promise that his seed should be as the stars of heaven; Gen 12:7; Gen 13:15-16; Gen 15:5, Gen 15:18; Gen 17:7, ...
Children - Hebrew sons - the same word that is used in Isa 1:2. They were the adopted people or sons of God, but they had now become corrupt.
That are corrupters - mashchiytiym - משׁחיתים mashechı̂ ythı̂ ym, from שׁחת shachath, to destroy, to lay waste, as an invading army does a city or country; Jos 22:33; Gen 19:13. To destroy a vineyard; Jer 12:10. To break down walls; Eze 26:4. Applied to conduct, it means to destroy, or lay waste virtuous principles; to break down the barriers to vice; to corrupt the morals. Gen 6:12 : 'And God looked upon the earth, and it was corrupt - נשׁחתה nı̂ shechâ thâ h; for all flesh had corrupted his way - השׁחית hı̂ shechı̂ yth - upon the earth;' Deu 4:16; Deu 31:29; Jdg 2:19. They were not merely corrupt themselves, but they corrupted others by their example. This is always the case. When people become infidels and profligates themselves, they seek to make as many more as possible. The Jews did this by their wicked lives. The same charge is often brought against them; see Jdg 2:12; Zep 3:7.
They have provoked - Hebrew נאצוּ nı̂'ă tsû 'They have despised the Holy One;' compare Pro 1:30; Pro 5:12; Pro 15:5. Vulgate, 'They have blasphemed.' Septuagint, παρωργίσατε parō rgisate. 'You have provoked him to anger.' The meaning is, that they had so despised him, as to excite his indignation.
The Holy One of Israel - God; called the Holy One of Israel because he was Rev_ealed to them as their God, or they were taught to regard him as the sacred object of their worship.
They are gone away backward - Lowth: 'They have turned their backs upon him.' The word rendered "they are gone away," נזרוּ nâ zorû, from זור zû r, means properly, to become estranged; to be alienated. Job 19:13 : 'Mine acquaintance are verily estranged from me.' It means especially that declining from God, or that alienation, which takes place when people commit sin; Psa 78:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Ah sinful: Isa 1:23, Isa 10:6, Isa 30:9; Gen 13:13; Mat 11:28; Act 7:51, Act 7:52; Rev 18:5
laden with iniquity: Heb. of heaviness
a seed: Isa 57:3, Isa 57:4; Num 32:14; Psa 78:8; Jer 7:26, Jer 16:11, Jer 16:12; Mat 3:7, Mat 23:33
children: Jer 2:33; Eze 16:33
forsaken: Deu 29:25, Deu 31:16; Jdg 10:10; Jer 2:13, Jer 2:17, Jer 2:19
provoked: Isa 3:8, Isa 65:3; Deu 32:19; Psa 78:40; Jer 7:19; Co1 10:22
the Holy: Isa 5:19, Isa 5:24, Isa 12:6, Isa 29:19, Isa 30:11, Isa 30:12, Isa 30:15, Isa 37:23, Isa 41:14, Isa 41:16, Isa 41:20; Psa 89:18; Jer 50:29, Jer 51:5
gone away backward: Heb. alienated, or separated, Psa 58:3; Jer 2:5, Jer 2:31; Rom 8:7; Col 1:24
Carl Friedrich Keil and Franz Delitzsch
1:4
"Woe upon the sinful nation, the guilt-laden people, the miscreant race, the children acting corruptly! They have forsaken Jehovah, blasphemed Israel's Holy One, turned away backwards." The distinction sometimes drawn between hoi (with He) and oi (with Aleph) - as equivalent to oh! and woe! - cannot be sustained. Hoi is an exclamation of pain, with certain doubtful exceptions; and in the case before us it is not so much a denunciation of woe (vae genti, as the Vulgate renders it), as a lamentation (vae gentem) filled with wrath. The epithets which follow point indirectly to that which Israel ought to have been, according to the choice and determination of God, and plainly declare what it had become through its own choice and ungodly self-determination. (1.) According to the choice and determination of God, Israel was to be a holy nation (goi kadosh, Ex 19:6); but it was a sinful nation - gens peccatrix, as it is correctly rendered by the Vulgate. חטא is not a participle here, but rather a participial adjective in the sense of what was habitual. It is the singular in common use for the plural חטאי, sinners, the singular of which was not used. Holy and Sinful are glaring contrasts: for kadosh, so far as its radical notion is concerned (assuming, that is to say, that this is to be found in kad and not in dosh: see Psalter, i. 588, 9), signifies that which is separated from what is common, unclean, or sinful, and raised above it. The alliteration in hoi goi implies that the nation, as sinful, was a nation of woe. (2.) In the thorah Israel was called not only "a holy nation," but also "the people of Jehovah" (Num 17:6, Eng. ver. Num 16:41), the people chosen and blessed of Jehovah; but now it had become "a people heavy with iniquity." Instead of the most natural expression, a people bearing heavy sins; the sin, or iniquity, i.e., the weight carried, is attributed to the people themselves upon whom the weight rested, according to the common figurative idea, that whoever carries a heavy burden is so much heavier himself (cf., gravis oneribus, Cicero). עון (sin regarded as crookedness and perversity, whereas חטא suggests the idea of going astray and missing the way) is the word commonly used wherever the writer intends to describe sin in the mass (e.g., Is 33:24; Gen 15:16; Gen 19:15), including the guilt occasioned by it. The people of Jehovah had grown into a people heavily laden with guilt. So crushed, so altered into the very opposite, had Israel's true nature become. It is with deliberate intention that we have rendered גּוי a nation (Nation), and עם(am a people (Volk): for, according to Malbim's correct definition of the distinction between the two, the former is used to denote the mass, as linked together by common descent, language, and country; the latter the people as bound together by unity of government (see, for example, Ps 105:13). Consequently we always read of the people of the Lord, not the nation of the Lord; and there are only two instances in which goi is attached to a suffix relating to the ruler, and then it relates to Jehovah alone (Zeph 2:9; Ps 106:5).
(3.) Israel bore elsewhere the honourable title of the seed of the patriarch (Is 41:8; Is 45:19; cf., Gen 21:12); but in reality it was a seed of evil-doers (miscreants). This does not mean that it was descended from evil-doers; but the genitive is used in the sense of a direct apposition to zera (seed), as in Is 65:23 (cf., Is 61:9; Is 6:13, and Ges. 116, 5), and the meaning is a seed which consists of evil-doers, and therefore is apparently descended from evil-doers instead of from patriarchs. This last thought is not implied in the genitive, but in the idea of "seed;" which is always a compact unit, having one origin, and bearing the character of its origin in itself. The rendering brood of evil-doers, however it may accord with the sense, would be inaccurate; for "seed of evil-doers" is just the same as "house of evil-doers" in Is 31:2. The singular of the noun מרעים is מרע , with the usual sharpening in the case of gutturals in the verbs (' '(, מרע with patach, מרע with kametz in pause (Is 9:16, which see) - a noun derived from the hiphil participle. (4.) Those who were of Israel were "children of Jehovah" through the act of God (Deut 14:1); but in their own acts they were "children acting destructively (bânim mashchithim), so that what the thorah feared and predicted had now occurred (Deut 4:16, Deut 4:25; Deut 31:29). In all these passages we find the hiphil, and in the parallel passage of the great song (Deut 32:5) the piel - both of them conjugations which contain within themselves the object of the action indicated (Ges. 53, 2): to do what is destructive, i.e., so to act as to become destructive to one's self and to others. It is evident from Is 1:2, that the term children is to be understood as indicating their relation to Jehovah (cf., Is 30:1, Is 30:9). The four interjectional clauses are followed by three declaratory clauses, which describe Israel's apostasy as total in every respect, and complete the mournful seven. There was apostasy in heart: "They have forsaken Jehovah." There was apostasy in words: "They blaspheme the Holy One of Israel." The verb literally means to sting, then to mock or treat scornfully; the use of it to denote blasphemy is antiquated Mosaic (Deut 31:20; Num 14:11, Num 14:23; Num 16:30). It is with intention that God is designated here as "the Holy One of Israel,"a name which constitutes the keynote of all Isaiah's prophecy (see at Is 6:3). It was sin to mock at anything holy; it was a double sin to mock at God, the Holy One; but it was a threefold sin for Israel to mock at God the Holy One, who had set Himself to be the sanctifier of Israel, and required that as He was Israel's sanctification, He should also be sanctified by Israel according to His holiness (Lev 19:2, etc.). And lastly, there was also apostasy in action: "they have turned away backwards;" or, as the Vulgate renders it, abalienati sunt. נזור is the reflective of זוּר, related to נור and סוּר, for which it is the word commonly used in the Targum. The niphal, which is only met with here, indicates the deliberate character of their estrangement from God; and the expression is rendered still more emphatic by the introduction of the word "backwards" (achor, which is used emphatically in the place of מאחריו). In all their actions they ought to have followed Jehovah; but they had turned their backs upon Him, and taken the way selected by themselves.
Geneva 1599
1:4 Ah sinful nation, a people laden with iniquity, a (g) seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the (h) Holy One of Israel to anger, they are gone away backward.
(g) They were not only wicked as were their fathers, but utterly corrupt and by their evil example infected others.
(h) That is, him that sanctifies Israel.
John Gill
1:4 Ah sinful nation,..... Or "sinning nation" (y); that was continually sinning, doing nothing else but sin, the reverse of what they were chosen to be, Deut 7:6. These words are said, either as calling and crying to them, to cause them to hear and hearken to what is said, as Aben Ezra and Kimchi observe, and as is used in Is 55:1 or by way of complaint and lamentation, as Jarchi thinks, because of their general and continued wickedness, see 3Kings 13:30, or by way of threatening, as in Is 1:24 and so the Targum paraphrases it,
"woe to them who are called a holy people, and have sinned:''
and so the Vulgate Latin and Arabic versions render it, "woe to the sinning nation"; their ruin is at hand:
a people laden with iniquity; full of sin; they multiplied offences, as in the Chaldee paraphrase: they were "heavy" with them, as the word (z) signifies, yet felt not, nor complained of, the burden of them:
a seed of evil doers; this is not said of their fathers, but of themselves, as Jarchi observes; they had been planted a right seed, but now were degenerate, a wicked generation of men.
Children that are corrupters; of themselves and others, by their words and actions; who had corrupted their ways, as the Targum adds; and so Kimchi and Aben Ezra.
They have forsaken the Lord; the worship of the Lord, as the Targum interprets it; the ways and ordinances of God, forsook the assembling of themselves together, neglected the hearing of the word, and attendance on the worship of the Lord's house:
they have provoked the Holy One of Israel to anger; by their numerous sins, both of omission and commission:
they are gone away backward; were become backsliders and revolters, had apostatized from God and his worship, turned their backs on him, and cast his law behind them. The characters here given not only agree with the Jews in the times of Isaiah, but also with those in the times of Christ and his apostles, Mt 12:39.
(y) "gens peccatrix", Sept. V. L. Syr. Ar. (z) "gravi iniquitate", V. L.
John Wesley
1:4 A seed - The children of wicked parents, whose guilt they inherit, and whose evil example they follow. Corrupters - Heb. that corrupt themselves, or others by their counsel and example. Backward - Instead of proceeding forward and growing in grace.
Robert Jamieson, A. R. Fausset and David Brown
1:4 people--the peculiar designation of God's elect nation (Hos 1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Ps 38:4; Mt 11:28).
seed--another appellation of God's elect (Gen 12:7; Jer 2:21), designed to be a "holy seed" (Is 6:13), but, awful to say, "evildoers!"
children--by adoption (Hos 11:1), yet "evildoers"; not only so, but "corrupters" of others (Gen 6:12); the climax. So "nation--people--seed children."
provoked--literally, "despised," namely, so as to provoke (Prov 1:30-31).
Holy One of Israel--the peculiar heinousness of their sin, that it was against their God (Amos 3:2).
gone . . . backward--literally, "estranged" (Ps 58:3).
1:51:5: զի՞ եւս յաւելուք վէրս յանօրէնութիւնս։ Ամենայն գլուխ ՚ի ցաւս, եւ ամենայն սիրտ ՚ի տրտմութիւն[9591]։ [9591] Ոմանք. Վէրս յանօրէնութիւնն։
5 Ինչո՞ւ էք անօրէնութիւնների վրայ նոր վէրքեր աւելացնում[1]: Ամէն գլուխ ցաւի մէջ է, ամէն սիրտ՝ տրտմութեան:[1] 1. Եբրայերէնում՝ ի՞նչ պատիժ սահմանենք, երբ աւելի ապստամբէք:
5 Ի՞նչ պատիժ սահմանենք, Երբ ա՛լ աւելի ապստամբիք։Բոլոր գլուխը հիւանդ Եւ բոլոր սիրտը տրտմած է։
[2]Զի՞ եւս յաւելուք վէրս յանօրէնութիւնս``: Ամենայն գլուխ ի ցաւս, եւ ամենայն սիրտ ի տրտմութիւն:

1:5: զի՞ եւս յաւելուք վէրս յանօրէնութիւնս։ Ամենայն գլուխ ՚ի ցաւս, եւ ամենայն սիրտ ՚ի տրտմութիւն[9591]։
[9591] Ոմանք. Վէրս յանօրէնութիւնն։
5 Ինչո՞ւ էք անօրէնութիւնների վրայ նոր վէրքեր աւելացնում[1]: Ամէն գլուխ ցաւի մէջ է, ամէն սիրտ՝ տրտմութեան:
[1] 1. Եբրայերէնում՝ ի՞նչ պատիժ սահմանենք, երբ աւելի ապստամբէք:
5 Ի՞նչ պատիժ սահմանենք, Երբ ա՛լ աւելի ապստամբիք։Բոլոր գլուխը հիւանդ Եւ բոլոր սիրտը տրտմած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Во что вас бить еще, продолжающие свое упорство? Вся голова в язвах, и все сердце исчахло.
1:5 τί τις.1 who?; what? ἔτι ετι yet; still πληγῆτε πλησσω plague; strike προστιθέντες προστιθημι add; continue ἀνομίαν ανομια lawlessness πᾶσα πας all; every κεφαλὴ κεφαλη head; top εἰς εις into; for πόνον πονος pain καὶ και and; even πᾶσα πας all; every καρδία καρδια heart εἰς εις into; for λύπην λυπη grief
1:5 עַ֣ל ʕˈal עַל upon מֶ֥ה mˌeh מָה what תֻכּ֛וּ ṯukkˈû נכה strike עֹ֖וד ʕˌôḏ עֹוד duration תֹּוסִ֣יפוּ tôsˈîfû יסף add סָרָ֑ה sārˈā סָרָה rebellion כָּל־ kol- כֹּל whole רֹ֣אשׁ rˈōš רֹאשׁ head לָ lo לְ to חֳלִ֔י ḥᵒlˈî חֳלִי sickness וְ wᵊ וְ and כָל־ ḵol- כֹּל whole לֵבָ֖ב lēvˌāv לֵבָב heart דַּוָּֽי׃ dawwˈāy דַּוָּי ill
1:5. super quo percutiam vos ultra addentes praevaricationem omne caput languidum et omne cor maerensFor what shall I strike you any more, you that increase transgression? the whole head is sick, and the whole heart is sad.
5. Why will ye be still stricken, that ye revolt more and more? the whole head is sick, and the whole heart faint.
1:5. For what reason shall I continue to strike you, as you increase transgressions? The entire head is feeble, and the entire heart is grieving.
1:5. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint:

1:5 Во что вас бить еще, продолжающие свое упорство? Вся голова в язвах, и все сердце исчахло.
1:5
τί τις.1 who?; what?
ἔτι ετι yet; still
πληγῆτε πλησσω plague; strike
προστιθέντες προστιθημι add; continue
ἀνομίαν ανομια lawlessness
πᾶσα πας all; every
κεφαλὴ κεφαλη head; top
εἰς εις into; for
πόνον πονος pain
καὶ και and; even
πᾶσα πας all; every
καρδία καρδια heart
εἰς εις into; for
λύπην λυπη grief
1:5
עַ֣ל ʕˈal עַל upon
מֶ֥ה mˌeh מָה what
תֻכּ֛וּ ṯukkˈû נכה strike
עֹ֖וד ʕˌôḏ עֹוד duration
תֹּוסִ֣יפוּ tôsˈîfû יסף add
סָרָ֑ה sārˈā סָרָה rebellion
כָּל־ kol- כֹּל whole
רֹ֣אשׁ rˈōš רֹאשׁ head
לָ lo לְ to
חֳלִ֔י ḥᵒlˈî חֳלִי sickness
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
לֵבָ֖ב lēvˌāv לֵבָב heart
דַּוָּֽי׃ dawwˈāy דַּוָּי ill
1:5. super quo percutiam vos ultra addentes praevaricationem omne caput languidum et omne cor maerens
For what shall I strike you any more, you that increase transgression? the whole head is sick, and the whole heart is sad.
1:5. For what reason shall I continue to strike you, as you increase transgressions? The entire head is feeble, and the entire heart is grieving.
1:5. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Общество израильское представляется пророку под образом больного тела. Голова этого тела (т. е. правительство) в ранах, сердце (т. е. священники и левиты) не чувствует болезни тела, исчахло; и наконец, во всем государственном организме не осталось ни одного здорового места: Язвы - такие, что их нельзя даже очистить (собств. выжать из них гной), раны - нельзя перевязать, пятна - (т. е. ушибы, кровоподтеки) - нельзя смазать, смягчить елеем, который обыкновенно употреблялся для излечения ушибов и ран. Все это - метафоры, указывающие на крайне бедственное положение Иудейского царства при Ахазе.
Adam Clarke: Commentary on the Bible - 1831
1:5: Why should ye be stricken any more "On what part," etc.? - The Vulgate renders על מה al meh, super quo, (see Job 38:6; Ch2 32:10), upon what part. And so Abendana on Sal. Den Melech: "There are some who explain it thus: Upon what limb shall you be smitten, if you add defection? for already for your sins have you been smitten upon all of them; so that there is not to be found in you a whole limb on which you can be smitten." Which agrees with what follows: "From the sole of the foot even unto the head, there is no soundness in it:" and the sentiment and image is exactly the same with that of Ovid, Pont. 2:7, 42: -
Vix habet in nobis jam nova plaga locum.
There is no place on you for a new stripe. Or that still more expressive line of Euripides; the great force and effect of which Longinus ascribes to its close and compressed structure, analogous to the sense which it expresses: -
́γεμω κακων δη· κ' ουκετ' εσθ' ὁπη τιθῃ.
I am full of miseries: there's no room for more.
Herc. Fur. 1245, Long. sec. 40.
"On what part will ye strike again? will ye add correction?" This is addressed to the instruments of God's vengeance; those that inflicted the punishment, who or whatsoever they were. Ad verbum certae personae intelligendae sunt, quibus ista actio quae per verbum exprimitur competit; "The words are addressed to the persons who were the agents employed in the work expressed by the original word," as Glassius says in a similar case, Philippians Sacr. 1:3, 22. See Isa 7:4.
As from ידע yada, דעה deah, knowledge; from יעץ yaats, עצה etsah, counsel; from ישן yeshan, שנה shenah, sleep, etc.; so from יסר yasar is regularly derived סרה sarah, correction.
The whole head is sick - The king and the priests are equally gone away from truth and righteousness. Or, The state is oppressed by its enemies, and the Church corrupted in its rulers and in its members.
Albert Barnes: Notes on the Bible - 1834
1:5: Why ... - The prophet now, by an abrupt change in the discourse, calls their attention to the effects of their sins. Instead of saving that they had been smitten, or of saying that they had been punished for their sins, he assumes both, and asks why it should be repeated. The Vulgate reads this: 'Super quo - on what part - shall I smite you anymore?' This expresses well the sense of the Hebrew - על־מה ‛ al-meh - upon what; and the meaning is, 'what part of the body can be found on which blows have not been inflicted? On every part there are traces of the stripes which have been inflicted for your sins.' The idea is taken from a body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isa 1:7-9. In Isa 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, 'quae hie reipublicae vulnera imponebat hie sanabat.' See also Tusc. Quaes. iii. 22; Ad Quintum fratrem, ii. 25; Sallust; Cat. 10.
Should ye be stricken - Smitten, or punished. The manner in which they had been punished, he specities in Isa 1:7-8. Jerome says, that the sense is, 'there is no medicine which I can administer to your wounds. All your members are full of wounds; and there is no part of your body which has not been smitten before. The more you are afflicted, the more will your impiety and iniquity increase.' The word here, תכוּ tukû, from נכה nâ kâ h, means to smite, to beat, to strike down, to slay, or kill. It is applied to the infliction of punishment on an individual; or to the judgments of God by the plague, pestilence, or sickness. Gen 19:2 : 'And they smote the men that were at the door with blindness.' Num 14:12 : 'And I will smite them with the pestilence.' Exo 7:25 : 'After that the Lord had smitten the river,' that is, had changed it into blood; compare Isa 1:20; Zac 10:2. Here it refers to the judgments inflicted on the nation as the punishment of their crimes.
Ye will Rev_olt - Hebrew You will add defection, or Rev_olt. The effect of calamity, and punishment, will be only to increase rebellion. Where the heart is right with God, the tendency of affliction is to humble it, and lead it more and more to God. Where it is evil, the tendency is to make the sinner more obstinate and rebellious. This effect of punishment is seen every where. Sinners Rev_olt more and more. They become sullen, and malignant, and fretful; they plunge into vice to seek temporary relief, and thus they become more and more alienated from God.
The whole head - The prophet proceeds to specify more definitely what he had just said respecting their being stricken. He designates each of the members of the body - thus comparing the Jewish people to the human body when under severe punishment. The word head in the Scriptures is often used to denote the princes, leaders, or chiefs of the nation. But the expression here is used as a figure taken from the human body, and refers solely to the punishment of the people, not to their sins. It means that all had been smitten - all was filled with the effects of punishment - as the human body is when the head and all the members are diseased.
Is sick - Is so smitten - so punished, that it has become sick and painful. Hebrew לחלי lâ chŏ lı̂ y - for sickness, or pain. The preposition ל denotes a state, or condition of anything. Psa 69:21. 'And in (ל) my thirst, they gave me vinegar to drink.' The expression is intensive, and denotes that the head was entirely sick.
The whole heart faint - The heart is here put for the whole region of the chest or stomach. As when the head is violently pained, there is also sickness at the heart, or in the stomach, and as these are indications of entire or total prostration of the frame so the expression here denotes the perfect desolation which had come over the nation.
Faint - Sick, feeble, without vigor, attended with nausea. Jer 8:18 : 'When I would comfort myself in my sorrow, my heart is faint within me;' Lam 1:22. When the body is suffering; when severe punishment is inflicted, the effect is to produce landor and faintness at the seat of life. This is the idea here. Their punishment had been so severe for their sins, that the heart was languid and feeble - still keeping up the figure drawn from the human body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: should: Isa 9:13, Isa 9:21; Jer 2:30, Jer 5:3, Jer 6:28-30; Eze 24:13; Heb 12:5-8
ye will: Ch2 28:22; Jer 9:3; Rev 16:8-11
Rev_olt more and more: Heb. increase Rev_olt
the whole: Isa 1:23; Neh 9:34; Jer 5:5, Jer 5:31; Dan 9:8-11; Zep 3:1-4
Carl Friedrich Keil and Franz Delitzsch
1:5
In this v. a disputed question arises as to the words על־מה (מה, the shorter, sharper form of מה, which is common even before non-gutturals, Ges. 32, 1): viz., whether they mean "wherefore," as the lxx, Targums, Vulgate, and most of the early versions render them, or "upon what," i.e., upon which part of the body, as others, including Schrring, suppose. Luzzatto maintains that the latter rendering is spiritless, more especially because there is nothing in the fact that a limb has been struck already to prevent its being struck again; but such objections as these can only arise in connection with a purely literal interpretation of the passage. If we adopted this rendering, the real meaning would be, that there was no judgment whatever that had not already fallen upon Israel on account of its apostasy, so that it was not far from utter destruction. We agree, however, with Caspari in deciding in favour of the meaning "to what" (to what end). For in all the other passage in which the expression occurs (fourteen times in all), it is used in this sense, and once even with the verb hiccâh, to smite (Num 22:32), whilst it is only in Is 1:6 that the idea of the people as one body is introduced; whereas the question "upon what" would require that the reader or hearer should presuppose it here. But in adopting the rendering "whereto," or to what end, we do not understand it, as Malbim does, in the sense of Cui bono, with the underlying thought, "It would be ineffectual, as all the previous smiting has proved;" for this thought never comes out in a direct expression, as we should expect, but rather - according to the analogy of the questions with lamah in Ezek 18:31; Jer 44:7 -in the sense of qua de causa, with the underlying thought, "There would be only an infatuated pleasure in your own destruction."
Is 1:5 we therefore render thus: "Why would ye be perpetually smitten, multiplying rebellion?" עוד (with tiphchah, a stronger disjunctive than tebir) belongs to תּכּוּ; see the same form of accentuation in Ezek 19:9. They are not two distinct interrogative clauses ("why would ye be smitten afresh? why do ye add revolt?" (Luzzatto), but the second clause is subordinate to the first (without there being any necessity to supply Chi, "because," as Gesenius supposes), an adverbial minor clause defining the main clause more precisely; at all events this is the logical connection, as in Is 5:11 (cf., Ps 62:4, "delighting in lies," and Ps 4:3, "loving vanity"): lxx "adding iniquity." Sârâh (rebellion) is a deviation from truth and rectitude; and here, as in many other instances, it denotes apostasy from Jehovah, who is the absolutely Good, and absolute goodness. There is a still further dispute whether the next words should be rendered "every head" and "every heart," or "the whole head" and "the whole heart." In prose the latter would be impossible, as the two nouns are written without the article; but in the poetic style of the prophets the article may be omitted after Col, when used in the sense of "the whole" (e.g., Is 9:12 : with whole mouth, i.e., with full mouth). Nevertheless Col, without the article following, never signifies "the whole" when it occurs several times in succession, as in Is 15:2 and Ezek 7:17-18. We must therefore render Is 1:5, "Every head is diseased, and every heart is sick." The Lamed in locholi indicates the state into which a thing has come: every head in a state of disease (Ewald, 217, d: locholi without the article, as in 2Chron 21:18). The prophet asks his fellow-countrymen why they are so foolish as to heap apostasy upon apostasy, and so continue to call down the judgments of God, which have already fallen upon them blow after blow. Has it reached such a height with them, that among all the many heads and hearts there is not one head which is not in a diseased state, not one heart which is not thoroughly ill? (davvai an emphatic form of daveh). Head and heart are mentioned as the noblest parts of the outer and inner man. Outwardly and inwardly every individual in the nation had already been smitten by the wrath of God, so that they had had enough, and might have been brought to reflection.
Geneva 1599
1:5 Why should ye be (i) stricken any more? ye will revolt more and more: the whole (k) head is sick, and the whole heart faint.
(i) What good is it to seek to mend you by punishment, seeing that the more I correct you, the more you rebel?
(k) By naming the chief parts of the body, he signifies that there was no part of the whole body of the Jews free from his rods.
John Gill
1:5 Why should ye be stricken any more? .... Or "for what are ye stricken again" (a)? with afflictions and chastisements, with which God smites his people by way of correction for their sins, Is 57:17 and the sense is, either that they did not consider what they were afflicted for, that it was for their sins and transgressions; they thought they came by chance, or imputed them to second causes, and so went on in sin, and added sin to sin; to which sense the Targum, Jarchi, and Kimchi, incline: or the meaning is, that the chastisements that were laid upon them were to no purpose; had produced no good effect, were of no avail, and unprofitable to them; and which is mentioned as an aggravation of their sins, obstinacy, and impenitence; see Jer 5:3.
Ye will revolt more and more, or "add defection" (b); go on in sin, and apostatize more and more, and grow more obdurate and resolute in it; unless afflictions are sanctified, men become more hardened by them:
the whole head is sick, and the whole heart faint; which may be understood either of their chastisements, which were universal, and had reached all sorts and ranks of men among them, without any reformation, and therefore it was in vain to use more; or of their sins and transgressions which abounded among them, even among the principal of them; their civil rulers and governors, meant by the "head"; and the priests, who should feed the people with knowledge and understanding, designed by the "heart"; but both were corrupted, and in a bad condition.
(a) "super quo", V. L. "ad quid", Ar. (b) "addentes prevaricationem", Sept. V. L.
John Wesley
1:5 Head - The very head and heart of the body politick, from whence the plague is derived to all the other members.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Why--rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (Ps 38:3). There is no part in which you have not been smitten.
head . . . sick, &c.--not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (Prov 1:31; Jer 2:19; Hos 8:11). "Sick," literally, "is in a state of sickness" [GESENIUS]; "has passed into sickness" [MAURER].
1:61:6: Յոտից մինչեւ ցգլուխ՝ չի՛ք ՚ի նմա առողջութիւն. ո՛չ վէրք՝ ո՛չ այտումն, ո՛չ հարուածք խխայթեալք. չի՛ք սպեղանի ՚ի վերայ դնել, ո՛չ ձէթ՝ եւ ո՛չ պատանս[9592]։ [9592] Ամենայն օրինակք համաձայն մերումս ունին՝ Ո՛չ վէրք, ո՛չ այտումն, ո՛չ հարու՛՛. ուր Ոսկան բառնայ զոչսն ՚ի բնաբանէն եւ ՚ի լուսանցսն նշանակէ։ Ոմանք. Խղխայթեալք։
6 Ոտքերից մինչեւ գլուխ նրա վրայ առողջ տեղ չկայ. վէրքերի, այտուցների եւ շարաւոտ խոցերի վրայ դնելու ո՛չ սպեղանի կայ, ո՛չ ձէթ եւ ո՛չ էլ վիրակապ:
6 Ոտքին թաթէն մինչեւ գլուխը Անոր վրայ բնաւ ողջ տեղ չմնաց. Հարուածներ, վէրքեր ու շարաւալից խոցեր կան։Անոնք չգոցուեցան, չկապուեցան Ու իւղով ալ չկակուղցան։
Յոտից մինչեւ ցգլուխ չիք ի նմա առողջութիւն. [3]ոչ վէրք, [4]ոչ այտումն, [5]ոչ հարուածք խղխայթեալք, չիք սպեղանի ի վերայ դնել, ոչ ձէթ եւ ոչ պատանս:

1:6: Յոտից մինչեւ ցգլուխ՝ չի՛ք ՚ի նմա առողջութիւն. ո՛չ վէրք՝ ո՛չ այտումն, ո՛չ հարուածք խխայթեալք. չի՛ք սպեղանի ՚ի վերայ դնել, ո՛չ ձէթ՝ եւ ո՛չ պատանս[9592]։
[9592] Ամենայն օրինակք համաձայն մերումս ունին՝ Ո՛չ վէրք, ո՛չ այտումն, ո՛չ հարու՛՛. ուր Ոսկան բառնայ զոչսն ՚ի բնաբանէն եւ ՚ի լուսանցսն նշանակէ։ Ոմանք. Խղխայթեալք։
6 Ոտքերից մինչեւ գլուխ նրա վրայ առողջ տեղ չկայ. վէրքերի, այտուցների եւ շարաւոտ խոցերի վրայ դնելու ո՛չ սպեղանի կայ, ո՛չ ձէթ եւ ո՛չ էլ վիրակապ:
6 Ոտքին թաթէն մինչեւ գլուխը Անոր վրայ բնաւ ողջ տեղ չմնաց. Հարուածներ, վէրքեր ու շարաւալից խոցեր կան։Անոնք չգոցուեցան, չկապուեցան Ու իւղով ալ չկակուղցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 От подошвы ноги до темени головы нет у него здорового места: язвы, пятна, гноящиеся раны, неочищенные и необвязанные и не смягченные елеем.
1:6 ἀπὸ απο from; away ποδῶν πους foot; pace ἕως εως till; until κεφαλῆς κεφαλη head; top οὔτε ουτε not; neither τραῦμα τραυμα wound οὔτε ουτε not; neither μώλωψ μωλωψ welt οὔτε ουτε not; neither πληγὴ πληγη plague; stroke φλεγμαίνουσα φλεγμαινω not ἔστιν ειμι be μάλαγμα μαλαγμα put on; put another οὔτε ουτε not; neither ἔλαιον ελαιον oil οὔτε ουτε not; neither καταδέσμους καταδεσμους tie; bandage
1:6 מִ mi מִן from כַּף־ kkaf- כַּף palm רֶ֤גֶל rˈeḡel רֶגֶל foot וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto רֹאשׁ֙ rōš רֹאשׁ head אֵֽין־ ʔˈên- אַיִן [NEG] בֹּ֣ו bˈô בְּ in מְתֹ֔ם mᵊṯˈōm מְתֹם sound spot פֶּ֥צַע pˌeṣaʕ פֶּצַע bruise וְ wᵊ וְ and חַבּוּרָ֖ה ḥabbûrˌā חַבּוּרָה bruise וּ û וְ and מַכָּ֣ה makkˈā מַכָּה blow טְרִיָּ֑ה ṭᵊriyyˈā טָרִי fresh לֹא־ lō- לֹא not זֹ֨רוּ֙ zˈōrû זרה scatter וְ wᵊ וְ and לֹ֣א lˈō לֹא not חֻבָּ֔שׁוּ ḥubbˈāšû חבשׁ saddle וְ wᵊ וְ and לֹ֥א lˌō לֹא not רֻכְּכָ֖ה rukkᵊḵˌā רכך be tender בַּ ba בְּ in † הַ the שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
1:6. a planta pedis usque ad verticem non est in eo sanitas vulnus et livor et plaga tumens non est circumligata nec curata medicamine neque fota oleoFrom the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.
6. From the sole of the foot even unto the head there is no soundness in it; wounds, and bruises, and festering sores: they have not been closed, neither bound up, neither mollified with oil.
1:6. From the sole of the foot, even to the top of the head, there is no soundness within. Wounds and bruises and swelling sores: these are not bandaged, nor treated with medicine, nor soothed with oil.
1:6. From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment:

1:6 От подошвы ноги до темени головы нет у него здорового места: язвы, пятна, гноящиеся раны, неочищенные и необвязанные и не смягченные елеем.
1:6
ἀπὸ απο from; away
ποδῶν πους foot; pace
ἕως εως till; until
κεφαλῆς κεφαλη head; top
οὔτε ουτε not; neither
τραῦμα τραυμα wound
οὔτε ουτε not; neither
μώλωψ μωλωψ welt
οὔτε ουτε not; neither
πληγὴ πληγη plague; stroke
φλεγμαίνουσα φλεγμαινω not
ἔστιν ειμι be
μάλαγμα μαλαγμα put on; put another
οὔτε ουτε not; neither
ἔλαιον ελαιον oil
οὔτε ουτε not; neither
καταδέσμους καταδεσμους tie; bandage
1:6
מִ mi מִן from
כַּף־ kkaf- כַּף palm
רֶ֤גֶל rˈeḡel רֶגֶל foot
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
רֹאשׁ֙ rōš רֹאשׁ head
אֵֽין־ ʔˈên- אַיִן [NEG]
בֹּ֣ו bˈô בְּ in
מְתֹ֔ם mᵊṯˈōm מְתֹם sound spot
פֶּ֥צַע pˌeṣaʕ פֶּצַע bruise
וְ wᵊ וְ and
חַבּוּרָ֖ה ḥabbûrˌā חַבּוּרָה bruise
וּ û וְ and
מַכָּ֣ה makkˈā מַכָּה blow
טְרִיָּ֑ה ṭᵊriyyˈā טָרִי fresh
לֹא־ lō- לֹא not
זֹ֨רוּ֙ zˈōrû זרה scatter
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
חֻבָּ֔שׁוּ ḥubbˈāšû חבשׁ saddle
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
רֻכְּכָ֖ה rukkᵊḵˌā רכך be tender
בַּ ba בְּ in
הַ the
שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
1:6. a planta pedis usque ad verticem non est in eo sanitas vulnus et livor et plaga tumens non est circumligata nec curata medicamine neque fota oleo
From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.
1:6. From the sole of the foot, even to the top of the head, there is no soundness within. Wounds and bruises and swelling sores: these are not bandaged, nor treated with medicine, nor soothed with oil.
1:6. From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: They have not been closed, etc. "It hath not been pressed," etc. - The pharmaceutical art in the East consists chiefly in external applications: accordingly the prophet's images in this place are all taken from surgery. Sir John Chardin, in his note on Pro 3:8, "It shall be health to thy navel, and marrow to thy bones," observes that "the comparison is taken from the plasters, ointments, oils, and frictions, which are made use of in the East upon the belly and stomach in most maladies. Being ignorant in the villages of the art of making decoctions and potions, and of the proper doses of such things, they generally make use of external medicines." - Harmer's Observations on Scripture, vol. 2 p. 488. And in surgery their materia medica is extremely simple, oil making the principal part of it. "In India," says Tavernier, "they have a certain preparation of oil and melted grease, which they commonly use for the healing of wounds." Voyage Ind. So the good Samaritan poured oil and wine on the wounds of the distressed Jew: wine, cleansing and somewhat astringent, proper for a fresh wound; oil, mollifying and healing, Luk 10:34. Kimchi has a judicious remark here: "When various medicines are applied, and no healing takes place, that disorder is considered as coming immediately from God."
Of the three verbs in this sentence, one is in the singular number in the text; another is singular in two MSS., (one of them ancient), חבשה chubbeshah; and the Syriac and Vulgate render all of them in the singular number.
Albert Barnes: Notes on the Bible - 1834
1:6: From the sole of the foot ... - Or is we say, 'from head to foot,' that is, in every part of the body. There may be included also the idea that this extended from the lowest to the highest among the people. The Chaldee paraphrase is, 'from the lowest of the people even to the princes - all are contumacious and rebellious.'
No soundness - מתם methô m, from תמם tâ mam, to be perfect, sound, uninjured. There is no part unaffected; no part that is sound. It is all smitten and sore.
But wounds - The precise shade of difference between this and the two following words may not be apparent. Together, they mean Such wounds and contusions as are inflicted upon man by scourging, or beating him. This mode of punishment was common among the Jews; as it is at the East at this time. Abarbanel and Kimchi say that the word rendered here "wounds" (פצע petsa‛, a verbal from פצע pâ tsa‛ to wound, to mutilate), means an open wound, or a cut from which blood flows.
Bruises - חבורה chabbû râ h. This word means a contusion, or the effect of a blow where the skin is not broken; such a contusion as to produce a swelling, and livid appearance; or to make it, as we say, black and blue.
Putrifying sores - The Hebrew rather means recent, or fresh wounds; or rather, perhaps, a running wound, which continues fresh and open; which cannot be cicatrized, or dried up. The Septuagint renders it elegantly πληγή φλγμαίνουσα plē gē flegmainous, a swelling, or tumefying wound. The expression is applied usually to inflammations, as of boils, or to the swelling of the tonsils, etc.
They have not been closed - That is, the lips had not been pressed together, to remove the blood from the wound. The meaning is, that nothing had been done toward healing the wound. It was an unhealed, undressed, all-pervading sore. The art of medicine, in the East, consists chiefly in external applications; accordingly the prophet's images in this place are all taken from surgery. Sir John Chardin, in his note on Pro 3:8, 'It shall be health to thy navel, and marrow to thy bones,' observes, that the comparison is taken from the plasters, ointments, oils, and frictions, which are made use of in the East in most maladies. 'In Judea,' says Tavernier, 'they have a certain preparation of oil, and melted grease, which they commonly use for the healing of wounds.' Lowth. Compare the note at Isa 38:21.
Neither mollified with ointment - Neither made soft, or tender, with ointment. Great use was made, in Eastern nations, of oil, and various kinds of unguents, in medicine. Hence, the good Samaritan is represented as pouring in oil and wine into the wounds of the man that fell among thieves Luk 10:34; and the apostles were directed to anoint with oil those who were sick; Jam 5:14; compare Rev 3:18.
Ointment - Hebrew oil. שׁמן shemen. The oil of olives was used commonly for this purpose. The whole figure in these two verses relates to their being punished for their sins. It is taken from the appearance of a man who is severely, beaten, or scourged for crime; whose wounds had not been dressed, and who was thus a continued bruise, or sore, from his head to his feet. The cause of this the prophet states afterward, Isa 1:10 ff. With great skill he first reminds them of what they saw and knew, that they were severely punished; and then states to them the cause of it. Of the calamities to which the prophet refers, they could have no doubt. They were every where visible in all their cities and towns. On these far-spreading desolations, he fixes the eye distinctly first. Had he begun with the statement of their depravity, they would probably have Rev_olted at it. But being presented with a statement of their sufferings, which they all saw and felt, they were prepared for the statement of the cause. To find access to the consciences of sinners, and to convince them of their guilt, it is often necessary to remind them first of the calamities in which they are actually involved; and then to search for the cause. This passage, therefore, has no reference to their moral character. It relates solely to their punishment. It is often indeed adduced to prove the doctrine of depravity; but it has no direct reference to it, and it should not be adduced to prove that people are depraved, or applied as referring to the moral condition of man. The account of their moral character, as the cause of their calamities, is given in Isa 1:10-14. That statement will fully account for the many woes which had come on the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: the sole: Job 2:7, Job 2:8; Luk 16:20, Luk 16:21
bruises: Ch2 6:28, Ch2 6:29; Psa 77:2; Jer 6:14 *marg. Jer 30:12; Nah 3:19
they have: Job 5:18; Psa 38:3-5; Jer 6:14, Jer 8:21, Jer 8:22, Jer 33:6; Hos 5:12, Hos 5:13; Mal 4:2; Mat 9:12; Luk 10:34
ointment: or, oil
Carl Friedrich Keil and Franz Delitzsch
1:6
This description of the total misery of every individual in the nation is followed by a representation of the whole nation as one miserably diseased body. "From the some of the foot even to the head there is nothing sound in it: cuts, and stripes, and festering wounds; they have not been pressed out, nor bound up, nor has there been any soothing with oil." The body of the nation, to which the expression "in it" applies (i.e., the nation as a whole), was covered with wounds of different kinds; and no means whatever had been applied to heal these many, various wounds, which lay all together, close to one another, and one upon the other, covering the whole body. Cuts (from פּצע to cut) are wounds that have cut into the flesh - sword-cuts, for example. These need binding up, in order that the gaping wound may close again. Stripes (Chabburâh, from Châbar, to stripe), swollen stripes, or weals, as if from a cut with a whip, or a blow with a fist: these require softening with oil, that the coagulated blood of swelling may disperse. Festering wounds, maccâh teriyâh, from târâh, to be fresh (a different word from the talmudic word t're, Chullin 45b, to thrust violently, so as to shake): these need pressing, for the purpose of cleansing them, so as to facilitate their healing. Thus the three predicates manifest an approximation to a chiasm (the crossing of the members); but this retrospective relation is not thoroughly carried out. The predicates are written in the plural, on account of the collective subject. The clause ולא רּכּכה בּשּׁמן, which refers to חבורה (stripes), so far as the sense is concerned (olive-oil, like all oleosa, being a dispersing medium), is to be taken as neuter, since this is the only way of explaining the change in the number: "And no softening has been effected with oil." Zoru we might suppose to be a pual, especially on account of the other puals near: it is not so, however, for the simple reason that, according to the accentuation (viz., with two pashtahs, the first of which gives the tone, as in tohu, Gen 1:2, so that it must be pronounced zóru), it has the tone upon the penultimate, for which it would be impossible to discover any reason, if it were derived from zârâh. For the assumption that the tone is drawn back to prepare the way for the strong tone of the next verb (Chubbâshu) is arbitrary, as the influence of the pause, though it sometimes reaches the last word but one, never extends to the last but two. Moreover, according to the usage of speech, zorâh signifies to be dispersed, not to be pressed out; whereas zur and zârar are commonly used in the sense of pressing together and squeezing out. Consequently zoru is either the kal of an intransitive zor in the middle voice (like boshu), or, what is more probable - as zoru, the middle voice in Ps 58:4, has a different meaning (abalienati sunt: cf., Is 1:4) - the kal of zârar (= Arab. Constringere), which is here conjugated as an intransitive (cf., Job 24:24, rommu, and Gen 49:23, where robbu is used in an active sense). The surgical treatment so needed by the nation was a figurative representation of the pastoral addresses of the prophets, which had been delivered indeed, but, inasmuch as their salutary effects were dependent upon the penitential sorrow of the people, might as well have never been delivered at all. The people had despised the merciful, compassionate kindness of their God. They had no liking for the radical cure which the prophets had offered to effect. All the more pitiable, therefore, was the condition of the body, which was sick within, and diseased from head to foot. The prophet is speaking here of the existing state of things. He affirms that it is all over with the nation; and this is the ground and object of his reproachful lamentations. Consequently, when he passes in the next v. from figurative language to literal, we may presume that he is still speaking of his own times. It is Isaiah's custom to act in this manner as his own expositor (compare Is 1:22 with Is 1:23). The body thus inwardly and outwardly diseased, was, strictly speaking, the people and the land in their fearful condition at that time.
Geneva 1599
1:6 From the (l) sole of the foot even to the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, (m) neither bound up, neither mollified with ointment.
(l) Every part of the body, the least as well as the chiefest was plagued.
(m) Their plagues were so grievous that they were incurable, and yet they would not repent.
John Gill
1:6 From the sole of the foot even unto the head there is no soundness in it,.... Every member of the body politic was afflicted in one way or another, or sadly infected with the disease of sin; see Ps 28:3. So the Targum,
"from the rest of the people, even unto the princes, there is none among them who is perfect in my fear;''
see Dan 9:8.
but wounds, and bruises, and putrefying sores; to which either public calamities on a city or nation may be compared, Hos 5:13 or the sins and transgressions both of single persons, and of whole bodies of men, Ps 38:5. The Targum is,
"they are all stubborn and rebellious, they are defiled with sins as an ulcerous plaster.''
They have not been closed; that is, the wounds and sores have not been healed; or "they have not been pressed" or "squeezed" (c), in order to get the purulent matter out of them:
neither bound up; with bands, after the matter is squeezed out, and a plaster laid on:
neither mollified with ointment; which is used for the supplying and healing of wounds; see Lk 10:34. The sense either is, that they were not reformed by their afflictions; or that they did not repent of their sins, nor seek to God for healing and pardon, nor make use of any means for their more healthful state and condition. The Targum paraphrases the words thus,
"they do not leave their haughtinesses, nor are they desirous of repentance, nor have they any righteousness to protect them.''
(c) "non expessa fuere a" "exprimere humorem, hoc significari clarum est ex" Jud. vi. 38. Gusset. Comment. Ling. Ebr. p. 227. So Vatablus, Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
1:6 From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See Is 9:13-16. He first states their wretched condition, obvious to all (Is 1:6-9); and then, not previously, their irreligious state, the cause of it.
wounds--judicially inflicted (Hos 5:13).
mollified with ointment--The art of medicine in the East consists chiefly in external applications (Lk 10:34; Jas 5:14).
1:71:7: Երկիր ձեր՝ աւերակ. քաղաքք ձեր՝ հրձիգք. զաշխարհն ձեր առաջի ձեր օտա՛րք կերիցեն, աւերեալ եւ կործանեալ յազգաց օտարաց։
7 Ձեր երկիրն աւերակ է, ձեր քաղաքները՝ հրոյ ճարակ. թշնամի ցեղերից աւերուած ու ամայացած ձեր հողի բարիքները ձեր իսկ աչքի առաջ օտարներն են ուտում:
7 Ձեր երկիրը աւերակ դարձեր է Եւ ձեր քաղաքները կրակով այրուած են։Ձեր արտերը աչքերնուդ առջեւ օտարները կ’ուտեն Ու անոնք օտարներուն ըրած աւերակներուն պէս խոպանացած են։
Երկիր ձեր աւերակ, քաղաքք ձեր հրձիգք. զաշխարհն ձեր առաջի ձեր օտարք [6]կերիցեն, աւերեալ եւ կործանեալ յազգաց օտարաց:

1:7: Երկիր ձեր՝ աւերակ. քաղաքք ձեր՝ հրձիգք. զաշխարհն ձեր առաջի ձեր օտա՛րք կերիցեն, աւերեալ եւ կործանեալ յազգաց օտարաց։
7 Ձեր երկիրն աւերակ է, ձեր քաղաքները՝ հրոյ ճարակ. թշնամի ցեղերից աւերուած ու ամայացած ձեր հողի բարիքները ձեր իսկ աչքի առաջ օտարներն են ուտում:
7 Ձեր երկիրը աւերակ դարձեր է Եւ ձեր քաղաքները կրակով այրուած են։Ձեր արտերը աչքերնուդ առջեւ օտարները կ’ուտեն Ու անոնք օտարներուն ըրած աւերակներուն պէս խոպանացած են։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Земля ваша опустошена; города ваши сожжены огнем; поля ваши в ваших глазах съедают чужие; все опустело, как после разорения чужими.
1:7 ἡ ο the γῆ γη earth; land ὑμῶν υμων your ἔρημος ερημος lonesome; wilderness αἱ ο the πόλεις πολις city ὑμῶν υμων your πυρίκαυστοι πυρικαυστος the χώραν χωρα territory; estate ὑμῶν υμων your ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your ἀλλότριοι αλλοτριος another's; stranger κατεσθίουσιν κατεσθιω consume; eat up αὐτήν αυτος he; him καὶ και and; even ἠρήμωται ερημοω desolate; desert κατεστραμμένη καταστρεφω overturn ὑπὸ υπο under; by λαῶν λαος populace; population ἀλλοτρίων αλλοτριος another's; stranger
1:7 אַרְצְכֶ֣ם ʔarṣᵊḵˈem אֶרֶץ earth שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation עָרֵיכֶ֖ם ʕārêḵˌem עִיר town שְׂרֻפֹ֣ות śᵊrufˈôṯ שׂרף burn אֵ֑שׁ ʔˈēš אֵשׁ fire אַדְמַתְכֶ֗ם ʔaḏmaṯᵊḵˈem אֲדָמָה soil לְ lᵊ לְ to נֶגְדְּכֶם֙ neḡdᵊḵˌem נֶגֶד counterpart זָרִים֙ zārîm זָר strange אֹכְלִ֣ים ʔōḵᵊlˈîm אכל eat אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] וּ û וְ and שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation כְּ kᵊ כְּ as מַהְפֵּכַ֥ת mahpēḵˌaṯ מַהְפֵּכָה overthrow זָרִֽים׃ zārˈîm זָר strange
1:7. terra vestra deserta civitates vestrae succensae igni regionem vestram coram vobis alieni devorant et desolabitur sicut in vastitate hostiliYour land is desolate, your cities are burnt with fire: your country strangers devour before your face, and it shall be desolate as when wasted by enemies.
7. Your country is desolate; your cities are burned with fire; your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers.
1:7. Your land is desolate. Your cities have been set ablaze. Foreigners devour your countryside in your sight, and it will become desolate, as if devastated by enemies.
1:7. Your country [is] desolate, your cities [are] burned with fire: your land, strangers devour it in your presence, and [it is] desolate, as overthrown by strangers.
Your country [is] desolate, your cities [are] burned with fire: your land, strangers devour it in your presence, and [it is] desolate, as overthrown by strangers:

1:7 Земля ваша опустошена; города ваши сожжены огнем; поля ваши в ваших глазах съедают чужие; все опустело, как после разорения чужими.
1:7
ο the
γῆ γη earth; land
ὑμῶν υμων your
ἔρημος ερημος lonesome; wilderness
αἱ ο the
πόλεις πολις city
ὑμῶν υμων your
πυρίκαυστοι πυρικαυστος the
χώραν χωρα territory; estate
ὑμῶν υμων your
ἐνώπιον ενωπιος in the face; facing
ὑμῶν υμων your
ἀλλότριοι αλλοτριος another's; stranger
κατεσθίουσιν κατεσθιω consume; eat up
αὐτήν αυτος he; him
καὶ και and; even
ἠρήμωται ερημοω desolate; desert
κατεστραμμένη καταστρεφω overturn
ὑπὸ υπο under; by
λαῶν λαος populace; population
ἀλλοτρίων αλλοτριος another's; stranger
1:7
אַרְצְכֶ֣ם ʔarṣᵊḵˈem אֶרֶץ earth
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
עָרֵיכֶ֖ם ʕārêḵˌem עִיר town
שְׂרֻפֹ֣ות śᵊrufˈôṯ שׂרף burn
אֵ֑שׁ ʔˈēš אֵשׁ fire
אַדְמַתְכֶ֗ם ʔaḏmaṯᵊḵˈem אֲדָמָה soil
לְ lᵊ לְ to
נֶגְדְּכֶם֙ neḡdᵊḵˌem נֶגֶד counterpart
זָרִים֙ zārîm זָר strange
אֹכְלִ֣ים ʔōḵᵊlˈîm אכל eat
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
וּ û וְ and
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
כְּ kᵊ כְּ as
מַהְפֵּכַ֥ת mahpēḵˌaṯ מַהְפֵּכָה overthrow
זָרִֽים׃ zārˈîm זָר strange
1:7. terra vestra deserta civitates vestrae succensae igni regionem vestram coram vobis alieni devorant et desolabitur sicut in vastitate hostili
Your land is desolate, your cities are burnt with fire: your country strangers devour before your face, and it shall be desolate as when wasted by enemies.
1:7. Your land is desolate. Your cities have been set ablaze. Foreigners devour your countryside in your sight, and it will become desolate, as if devastated by enemies.
1:7. Your country [is] desolate, your cities [are] burned with fire: your land, strangers devour it in your presence, and [it is] desolate, as overthrown by strangers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Предшествующая метафора здесь разрешается в прямую речь.

Земля, - собств. поля и нивы. Все опустело... лучше перевести: все у нас разорено, как может быть опустошена страна каких-нибудь нечестивых язычников (ср. Ис 13:19).
Adam Clarke: Commentary on the Bible - 1831
1:7: Your country is desolate - The description of the ruined and desolate state of the country in these verses does not suit with any part of the prosperous times of Uzziah and Jotham. It very well agrees with the time of Ahaz, when Judea was ravaged by the joint invasion of the Israelites and Syrians, and by the incursions of the Philistines and Edomites. The date of this prophecy is therefore generally fixed to the time of Ahaz. But on the other hand it may be considered whether those instances of idolatry which are urged in Isa 1:29 - the worshipping in groves and gardens - having been at all times too commonly practiced, can be supposed to be the only ones which the prophet would insist upon in the time of Ahaz; who spread the grossest idolatry through the whole country, and introduced it even into the temple; and, to complete his abominations, made his son pass through the fire to Molech. It is said, Kg2 15:37, that in Jotham's time "the Lord began to send against Judah Rezin - and Pekah." If we may suppose any invasion from that quarter to have been actually made at the latter end of Jotham's reign, I should choose to refer this prophecy to that time.
And your cities are burned. - Nineteen of Dr. Kennicott's MSS. and twenty-two of De Rossi's, some of my own, with the Syriac and Arabic, add the conjunction which makes the hemistich more complete.
At the end of the verse, זרים zarim. This reading, though confirmed by all the ancient versions, gives us no good sense; for "your land is devoured by strangers; and is desolate, as if overthrown by strangers," is a mere tautology, or, what is as bad, an identical comparison. Aben Ezra thought that the word in its present form might be taken for the same with זרם zerem, an inundation: Schultens is of the same opinion; (see Taylor's Concord.); and Schindler in his Lexicon explains it in the same manner: and so, says Zimchi, some explain it. Abendana endeavors to reconcile it to grammatical analogy in the following manner: "זרים zarim is the same with זרם zerem; that is, as overthrown by an inundation of waters: and these two words have the same analogy as קדם kedem and קדים kadim. Or it may be a concrete of the same form with שכיר shechir; and the meaning will be: as overthrown by rain pouring down violently, and causing a flood." On Sal. ben Melech, in loc. But I rather suppose the true reading to be זרם zerem, and have translated it accordingly: the word זרים zerim, in the line above, seems to have caught the transcriber's eye, and to have led him into this mistake. But this conjecture of the learned prelate is not confirmed by any MS. yet discovered.
Albert Barnes: Notes on the Bible - 1834
1:7: Your country is desolate - This is the literal statement of what he had just affirmed by a figure. In this there was much art. The figure Isa 1:6 was striking. The resemblance between a man severely beaten, and entirely livid and sore, and a land perfectly desolate, was so impressive as to arrest the attention. This had been threatened as one of the curses which should attend disobedience; Lev 26:33 :
And I will scatter you among the heathen,
And will draw out a sword after you:
And your land shall be desolate,
And your cities waste.
Compare Isa 1:31; Deu 28:49-52. It is not certain, or agreed among expositors, to what time the prophet refers in this passage. Some have supposed that he refers to the time of Ahaz, and to the calamities which came upon the nation during his reign; Ch2 28:5-8. But the probability is, that this refers to the time of Uzziah; see the Analysis of the chapter. The reign of Uzziah was indeed prosperous; 2 Chr. 26. But it is to be remembered that the land had been ravaged just before, under the reigns of Joash and Amaziah, by the kings of Syria and Israel; Kg2 14:8-14; 2 Chr. 24; 25; and it is by no means probable that it had recovered in the time of Uzziah. It was lying under the effect of the former desolation, and not improbably the enemies of the Jews were even then hovering around it, and possibly still in the very midst of it. The kingdom was going to decay, and the reign of Uzziah gave it only a temporary prosperity.
Is desolate - Hebrew: "Is desolation." שׁממה shemâ mâ h. This is a Hebrew mode of emphatic expression, denoting that the desolation was so universal that the land might be said to be entirely in ruins.
Your land - That is, the fruit, or productions of the land. Foreigners consume all that it produces.
Strangers - זרים zâ ryı̂ m, from זור zû r, to be alienated, or estranged, Isa 1:4. It is applied to foreigners, that is, those who were not Israelites, Exo 30:33; and is often used to denote an enemy, a foe, a barbarian; Psa 109:11 :
Let the extortioner catch all that he hath,
And let the strangers plunder his labor.
Eze 11:9; Eze 28:10; Eze 30:12; Hos 7:9; Hos 8:7. The word refers here particularly to the Syrians.
Devour it - Consume its provisions.
In your presence - This is a circumstance that greatly heightens the calamity, that they were compelled to look on and witness the desolation, without being able to pRev_ent it.
As overthrown by strangers - זרים כמהפכה kemahpê kâ h zâ ryı̂ m - from הפך hâ phak, to turn, to overturn, to destroy as a city; Gen 19:21-25; Deu 29:22. It refers to the changes which an invading foe produces in a nation, where everything is subverted; where cities are destroyed, walls are thrown down, and fields and vineyards laid waste. The land was as if an invading army had passed through it, and completely overturned everything. Lowth proposes to read this, 'as if destroyed by an inundation;' but without authority. The desolation caused by the ravages of foreigners, at a time when the nations were barbarous, was the highest possible image of distress, and the prophet dwells on it, though with some appearance of repetition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: country: Isa 5:5, Isa 5:6, Isa 5:9, Isa 6:11, Isa 24:10-12; Lev 26:34; Deu 28:51; Ch2 28:5, Ch2 28:16-21; Psa 107:34, Psa 107:39; Jer 6:8
burned: Isa 9:5, Isa 34:9; Jer 2:15
strangers: Isa 5:17; Deu 28:33, Deu 28:43, Deu 28:48-52; Lam 5:2; Eze 30:12; Hos 7:9, Hos 8:7
overthrown by strangers: Heb. the overthrow of strangers
Carl Friedrich Keil and Franz Delitzsch
1:7
This is described more particularly in Is 1:7, which commences with the most general view, and returns to it again at the close."Your land ... a desert; your cities ... burned with fire; your field ... foreigners consuming it before your eyes, and a desert like overthrowing by strangers." Caspari has pointed out, in his Introduction to the Book of Isaiah, how nearly every word corresponds to the curses threatened in Lev 26 and Deut 28 (29); Mic 6:13-16 and Jer 5:15. stand in the very same relation to these sections of the Pentateuch. From the time of Isaiah downwards, the state of Israel was a perfect realization of the curses of the law. The prophet intentionally employs the words of the law to describe his own times; he designates the enemy, who devastated the land, reduced its towers to ashes, and took possession of its crops, by the simple term zarim, foreigners or barbarians (a word which would have the very same meaning if it were really the reduplication of the Aramaean bar; compare the Syriac barōye, a foreigner), without mentioning their particular nationality. He abstracts himself from the definite historical present, in order that he may point out all the more emphatically how thoroughly it bears the character of the fore-ordained curse. The most emphatic indication of this was to be found in the fact, which the clause at the close of Is 1:7 palindromically affirms, that a desolation had been brought about "like the overthrow of foreigners." The repetition of a catchword like zarim (foreigners) at the close of the v. in this emphatic manner, is a figure of speech, called epanaphora, peculiar to the two halves of our collection. The question arises, however, whether zarim is to be regarded as the genitive of the subject, as Caspari, Knobel, and others suppose, "such an overthrow as is commonly produced by barbarians" (cf., 2Kings 10:3, where the verb occurs), or as the genitive of the object, "such an overthrow as comes upon barbarians." As mahpechâh (overthrow) is used in other places in which it occurs to denote the destruction of Sodom, Gomorrah, etc., according to the primary passage, Deut 29:22, and Isaiah had evidently also this catastrophe in his mind, as Is 1:8 clearly shows; we decide in favour of the conclusion that zârim is the genitive of the object (cf., Amos 4:11). The force of the comparison is also more obvious, if we understand the words in this sense. The desolation which had fallen upon the land of the people of God resembled that thorough desolation (subversio) with which God visited the nations outside the covenant, who, like the people of the Pentapolis, were swept from off the earth without leaving a trace behind. But although there was similarity, there was not sameness, as Is 1:8, Is 1:9 distinctly affirm. Jerusalem itself was still preserved; but in how pitiable a condition! There can be no doubt that bath-Zion ("daughter of Zion," Eng. ver.) in Is 1:8 signifies Jerusalem. The genitive in this case is a genitive of apposition: "daughter Zion," not "daughter of Zion" (cf., Is 37:22 : see Ges. 116, 5). Zion itself is represented as a daughter, i.e., as a woman. The expression applied primarily to the community dwelling around the fortress of Zion, to which the individual inhabitants stood in the same relation as children to a mother, inasmuch as the community sees its members for the time being come into existence and grow: they are born within her, and, as it were, born and brought up by her. It was then applied secondarily to the city itself, with or without the inhabitants (cf., Jer 46:19; Jer 48:18; Zech 2:11). In this instance the latter are included, as Is 1:9 clearly shows. This is precisely the point in the first two comparisons.
Geneva 1599
1:7 Your country [is] desolate, your cities [are] burned with fire: your land, foreigners devour it in your presence, and [it is] desolate, as overthrown by (n) foreigners.
(n) Meaning, of them who dwell far off, who because they look for no advantage of that which remains destroy all before them.
John Gill
1:7 Your country is desolate,.... Or "shall be"; this is either a declaration in proper terms of what is before figuratively expressed, or rather a prophecy of what would be their case on account of transgressions; and which had its accomplishment partly in the Babylonish captivity, and fully in the destruction of Jerusalem by the Romans; when not only their city and temple, called their house, Mt 23:38, were left unto them desolate, but the whole land; and they were carried captive, and scattered among the nations, where they have been ever since:
your cities are, or shall be,
burned with fire; as, Jerusalem has been, and other cities in Judea, Mt 22:7.
your land, strangers devour it in your presence; before their eyes, and it would not be in their power to prevent it; meaning either the Babylonians or the Romans, or both, and especially the latter, who were strangers and aliens from the commonwealth of Israel:
and it is desolate, as overthrown by strangers; who ravage, plunder, and destroy all they meet with, and spare nothing, not intending to settle there, as those who are near do, when they conquer a neighbouring nation. Some think this prophecy was delivered in the times of Ahaz, and refers to the desolation in his time, 2Chron 28:17 but rather, as Joel and Amos prophesied before Isaiah, he may refer to those desolating judgments, they speak of, by the locusts, caterpillars, and fire, Joel 1:4 but to consider the words as a prediction of what should be in after times seems best; and so the Arabic version reads the words, "your land shall be desolate, your cities shall be burnt with fire, and your country strangers shall devour before you"; or shall be as overthrown by strangers, being overflown with a flood or storm of rain; so Abendana (d).
(d) As if it was which signifies a flood, or overflowing of water, Hab. iii. 10. to which sense Aben Ezra inclines; so Schultens in Job xxiv. 8.
John Wesley
1:7 In your presence - Which your eye shall see to torment you, when there is no power in your hands to deliver you. As - Heb. as the overthrow of strangers, that is, which strangers bring upon a land which is not likely to continue in their hands, and therefore they spare no persons, and spoil and destroy all things, which is not usually done in wars between persons of the same, or of a neighbouring nation.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2Chron 24:24), and of Israel in Amaziah's reign (2Chron 25:13, 2Chron 25:23, &c.). Compare Isaiah's contemporary (Amos 4:6-11), where, as here (Is 1:9-10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."
in your presence--before your eyes: without your being able to prevent them.
desolate, &c.--literally, "there is desolation, such as one might look for from foreign" invaders.
1:81:8: Լքեա՛լ թողցի դուստր Սիովնի իբրեւ զտաղաւար յայգւոջ, եւ իբրեւ զհովանի մրգապահաց ՚ի մէջ սեխենեաց. եւ իբրեւ զքաղա՛ք պաշարեալ[9593]։ [9593] Ոմանք. ՚Ի մէջ սեղխենեաց. եւ որպէս քաղաք պաշարեալ։
8 Սիոնի դուստր Երուսաղէմը պիտի մնայ լքուած, ինչպէս տաղաւարը՝ այգում, մրգապահների հիւղակը՝ սեխի պարտէզում, ինչպէս պաշարման մէջ գտնուող քաղաքը:
8 Սիօնի աղջիկը այգիի մէջ եղած խրճիթի պէս, Վարունգի արտի մէջ եղած հիւղի պէս, Պաշարուած քաղաքի պէս լքուած մնացեր է։
Լքեալ [7]թողցի դուստր Սիոնի իբրեւ զտաղաւար յայգւոջ, եւ իբրեւ զհովանի մրգապահաց ի մէջ սեխենեաց, եւ իբրեւ զքաղաք պաշարեալ:

1:8: Լքեա՛լ թողցի դուստր Սիովնի իբրեւ զտաղաւար յայգւոջ, եւ իբրեւ զհովանի մրգապահաց ՚ի մէջ սեխենեաց. եւ իբրեւ զքաղա՛ք պաշարեալ[9593]։
[9593] Ոմանք. ՚Ի մէջ սեղխենեաց. եւ որպէս քաղաք պաշարեալ։
8 Սիոնի դուստր Երուսաղէմը պիտի մնայ լքուած, ինչպէս տաղաւարը՝ այգում, մրգապահների հիւղակը՝ սեխի պարտէզում, ինչպէս պաշարման մէջ գտնուող քաղաքը:
8 Սիօնի աղջիկը այգիի մէջ եղած խրճիթի պէս, Վարունգի արտի մէջ եղած հիւղի պէս, Պաշարուած քաղաքի պէս լքուած մնացեր է։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И осталась дщерь Сиона, как шатер в винограднике, как шалаш в огороде, как осажденный город.
1:8 ἐγκαταλειφθήσεται εγκαταλειπω abandon; leave behind ἡ ο the θυγάτηρ θυγατηρ daughter Σιων σιων Siōn; Sion ὡς ως.1 as; how σκηνὴ σκηνη tent ἐν εν in ἀμπελῶνι αμπελων vineyard καὶ και and; even ὡς ως.1 as; how ὀπωροφυλάκιον οπωροφυλακιον in σικυηράτῳ σικυηρατον as; how πόλις πολις city πολιορκουμένη πολιορκεω besiege
1:8 וְ wᵊ וְ and נֹותְרָ֥ה nôṯᵊrˌā יתר remain בַת־ vaṯ- בַּת daughter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion כְּ kᵊ כְּ as סֻכָּ֣ה sukkˈā סֻכָּה cover of foliage בְ vᵊ בְּ in כָ֑רֶם ḵˈārem כֶּרֶם vineyard כִּ ki כְּ as מְלוּנָ֥ה mᵊlûnˌā מְלוּנָה watching-place בְ vᵊ בְּ in מִקְשָׁ֖ה miqšˌā מִקְשָׁה cucumber field כְּ kᵊ כְּ as עִ֥יר ʕˌîr עִיר town נְצוּרָֽה׃ nᵊṣûrˈā נצר watch
1:8. et derelinquetur filia Sion ut umbraculum in vinea et sicut tugurium in cucumerario sicut civitas quae vastaturAnd the daughter of Sion shall be left as a covert in a vineyard, and as a lodge in a garden of cucumbers, and as a city that is laid waste.
8. And the daughter of Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
1:8. And the daughter of Zion will be left behind, like an arbor in a vineyard, and like a shelter in a cucumber field, and like a city being laid to waste.
1:8. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city:

1:8 И осталась дщерь Сиона, как шатер в винограднике, как шалаш в огороде, как осажденный город.
1:8
ἐγκαταλειφθήσεται εγκαταλειπω abandon; leave behind
ο the
θυγάτηρ θυγατηρ daughter
Σιων σιων Siōn; Sion
ὡς ως.1 as; how
σκηνὴ σκηνη tent
ἐν εν in
ἀμπελῶνι αμπελων vineyard
καὶ και and; even
ὡς ως.1 as; how
ὀπωροφυλάκιον οπωροφυλακιον in
σικυηράτῳ σικυηρατον as; how
πόλις πολις city
πολιορκουμένη πολιορκεω besiege
1:8
וְ wᵊ וְ and
נֹותְרָ֥ה nôṯᵊrˌā יתר remain
בַת־ vaṯ- בַּת daughter
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
כְּ kᵊ כְּ as
סֻכָּ֣ה sukkˈā סֻכָּה cover of foliage
בְ vᵊ בְּ in
כָ֑רֶם ḵˈārem כֶּרֶם vineyard
כִּ ki כְּ as
מְלוּנָ֥ה mᵊlûnˌā מְלוּנָה watching-place
בְ vᵊ בְּ in
מִקְשָׁ֖ה miqšˌā מִקְשָׁה cucumber field
כְּ kᵊ כְּ as
עִ֥יר ʕˌîr עִיר town
נְצוּרָֽה׃ nᵊṣûrˈā נצר watch
1:8. et derelinquetur filia Sion ut umbraculum in vinea et sicut tugurium in cucumerario sicut civitas quae vastatur
And the daughter of Sion shall be left as a covert in a vineyard, and as a lodge in a garden of cucumbers, and as a city that is laid waste.
1:8. And the daughter of Zion will be left behind, like an arbor in a vineyard, and like a shelter in a cucumber field, and like a city being laid to waste.
1:8. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Дщерь Сиона - главный город Иудейского царства Иерусалим. Население города представляется под видом дочери или дочерей, чтобы показать его беззащитность и слабость.

Шатер в винограднике. Приют стража в винограднике, как теперь так и прежде, состоял только в деревянной лачуге, покрытой ветками (Гейки. Святая земля и Библия т. 1: с. 141).

Как осажденный город. Тяжесть осады состоит в том, что все пути сообщения у осажденного города отрезаны и он должен страдать от голода и жажды. Из этого сравнения видно, однако, что речь произнесена была еще тогда, когда настоящей осады, в полном смысле этого слова, еще не установилось.
Adam Clarke: Commentary on the Bible - 1831
1:8: As a cottage in a vineyard "As a shed in a vineyard" - A little temporary hut covered with boughs, straw, turf, or the like materials, for a shelter from the heat by day, and the cold and dews by night, for the watchman that kept the garden or vineyard during the short season the fruit was ripening, (see Job 27:18), and presently removed when it had served that purpose. See Harmer's Observ. 1:454. They were probably obliged to have such a constant watch to defend the fruit from the jackals. "The jackal," (chical of the Turks), says Hasselquist, (Travels, p. 227), "is a species of mustela which is very common in Palestine, especially during the vintage; and often destroys whole vineyards, and gardens of cucumbers." "There is also plenty of the canis vulpes, the fox, near the convent of St. John in the desert, about vintage time; for they destroy all the vines unless they are strictly watched." Ibid. p. 184. See Sol 2:15.
Fruits of the gourd kind, melons, watermelons, cucumbers, etc., are much used and in great request in the Levant, on account of their cooling quality. The Israelites in the wilderness regretted the loss of the cucumbers and melons among the other good things of Egypt, Num 11:5. In Egypt the season of watermelons, which are most in request, and which the common people then chiefly live upon, lasts but three weeks. See Hasselquist, p. 256. Tavernier makes it of longer continuance:
L'on y void de grands carreaux de melons et de concombres, mais beaucoup plus de derniers, dont les Levantins font leur delices. Le plus souvent, ils les mangent sans les peter, apres quoi ils vont boire une verre d'eau. Dans toute l'Asie c'est la nourriture ordinaire du petit peuple pendant trois ou quatre mois; toute la famine en vit, et quand un enfant demand a manger, au lieu qu'en France ou aillieurs nous luy donnerions du pain, dans le Levant on luy presente un concombre, qu'il mange cru comme on le vient de cueillir. Les concombres dans le Levant ont une bonte particuliere; et quoiqu' on les mange crus, ils ne font jamais de mal;
"There are to be seen great beds of melons and cucumbers, but a greater number of the latter, of which the Levantines are particularly fond. In general they eat them without taking off the rind, after which they drink a glass of water. In every part of Asia this is the aliment of the common people for three or four months; the whole family live on them; and when a child asks something to eat, instead of giving it a piece of bread, as is done in France and other countries, they present it with a cucumber, which it eats raw, as gathered. Cucumbers in the Levant are peculiarly excellent; and although eaten raw, they are seldom injurious." Tavernier, Relat. du Serrail, cap. xix.
As a lodge, etc. - That is, after the fruit was gathered; the lodge being then permitted to fall into decay. Such was the desolate, ruined state of the city.
So the ὡς πολις πολιορκουμενη; Septuagint: see also the Vulgate.
Albert Barnes: Notes on the Bible - 1834
1:8: And the daughter of Zion - Zion, or Sion, was the name of one of the hills on which the city of Jerusalem was built. On this hill formerly stood the city of the Jebusites, and when David took it from them he transferred to it his court, and it was called the city of David, or the holy hill. It was in the southern part of the city. As Zion became the residence of the court, and was the most important part of the city, the name was often used to denote the city itself, and is often applied to the whole of Jerusalem. The phrase 'daughter of Zion' here means Zion itself, or Jerusalem. The name daughter is given to it by a personification in accordance with a common custom in Eastern writers, by which beautiful towns and cities are likened to young females. The name mother is also applied in the same way. Perhaps the custom arose from the fact that when a city was built, towns and villages would spring up round it - and the first would be called the mother-city (hence, the word metropolis). The expression was also employed as an image of beauty, from a fancied resemblance between a beautiful town and a beautiful and well-dressed woman. Thus Psa 45:13, the phrase daughter of Tyre, means Tyre itself; Psa 137:8, daughter of Babylon, that is, Babylon; Isa 37:22, 'The virgin, the daughter of Zion;' Jer 46:2; Isa 23:12; Jer 14:17; Num 21:23, Num 21:32, (Hebrew); Jdg 11:26. Is left. נותרה nô therâ h. The word used here denotes left as a part or remnant is left - not left entire, or complete, but in a weakened or divided state.
As a cottage - literally, "a shade," or "shelter" - כסכה kesû kkâ h, a temporary habitation erected in vineyards to give shelter to the grape gatherers, and to those who were uppointed to watch the vineyard to guard it from depredations; compare the note at Mat 21:33. The following passage from Mr. Jowett's 'Christian Researches,' describing what he himself saw, will throw light on this verse. 'Extensive fields of ripe melons and cucumbers adorned the sides of the river (the Nile). They grew in such abundance that the sailors freely helped themselves. Some guard, however, is placed upon them. Occasionally, but at long and desolate intervals, we may observe a little hut, made of reeds, just capable of containing one man; being in fact little more than a fence against a north wind. In these I have observed, sometimes, a poor old man, perhaps lame, protecting the property. It exactly illustrates Isa 1:8.' 'Gardens were often probably unfenced, and formerly, as now, esculent vegetables were planted in some fertile spot in the open field. A custom pRev_ails in Hindostan, as travelers inform us, of planting in the commencement of the rainy season, in the extensive plains, an abundance of melons, cucumbers, gourds, etc. In the center of the field is an artificial mound with a hut on the top, just large enough to shelter a person from the storm and the heat;' Bib. Dic. A. S. U. The sketch in the book will convey a clear idea of such a cottage. Such a cottage would be designed only for a temporary habitation. So Jerusalem seemed to be left amidst the surrounding desolation as a temporary abode, soon to be destroyed.
As a lodge - The word lodge here properly denotes a place for passing the night, but it means also a temporary abode. It was erected to afford a shelter to those who guarded the enclosure from thieves, or from jackals, and small foxes. 'The jackal,' says Hasselquist, 'is a species of mustela, which is very common in Palestine, especially during the vintage, and often destroys whole vineyards, and gardens of cucumbers.'
A garden of cucumbers - The word cucumbers here probably includes every thing of the melon kind, as well as the cucumber. They are in great request in that region on account of their cooling qualities, and are produced in great abundance and perfection. These things are particularly mentioned among the luxuries which the Israelites enjoyed in Egypt, and for which they sighed when they were in the wilderness. Num 11:5 : 'We remember - the cucumbers and the melons,' etc. The cucumber which is produced in Egypt and Palestine is large - usually a foot in length, soft, tender, sweet, and easy of digestion (Gesenius), and being of a cooling nature, was especially delicious in their hot climate. The meaning here is, that Jerusalem seemed to be left as a temporary, lonely habitation, soon to be forsaken and destroyed.
As a besieged city - נצוּרה כעיר ke‛ı̂ yr netsô râ h. Lowth. 'As a city taken by siege.' Noyes. "'So is the delivered city.' This translation was first proposed by Arnoldi of Marburg. It avoids the incongruity of comparing a city with a city, and requires no alteration of the text except a change of the vowel points. According to this translation, the meaning will be, that all things round about the city lay desolate, like the withered vines of a cucumber garden around the watchman's hut; in other words, that the city alone stood safe amidst the ruins caused by the enemy, like the hut in a gathered garden of cucumber." Noyes. According to this interpretation, the word נצוּרה netsô râ h is derived not from צור tsû r, to besiege, to press, to straiten; but from נצר nâ tsar, to preserve, keep, defend; compare Eze 6:12. The Hebrew will bear this translation; and the concinnity of the comparison will thus be preserved. I rather prefer, however, the common interpretation, as being more obviously the sense of the Hebrew, and as being sufficiently in accordance with the design of the prophet. The idea then is, that of a city straitened by a siege, yet standing as a temporary habitation, while all the country around was lying in ruins. Jerusalem, alone preserved amidst the desolation spreading throughout the land, will resemble a temporary lodge in the garden - itself soon to be removed or destroyed. The essential idea, whatever translation is adopted, is that of the solitude, loneliness, and temporary continuance of even Jerusalem, while all around was involved in desolation and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: daughter: Isa 4:4, Isa 10:32, Isa 37:22, Isa 62:11; Psa 9:14; Lam 2:1; Zac 2:10, Zac 9:9; Joh 12:15
cottage: Job 27:18; Lam 2:6
besieged: Isa 8:8, Isa 10:32; Jer 4:17; Luk 19:43, Luk 19:44
Carl Friedrich Keil and Franz Delitzsch
1:8
"And the daughter of Zion remains lie a hut in a vineyard; like a hammock in a cucumber field." The vineyard and cucumber field (mikshah, from kisshu, a cucumber, Cucumis, not a gourd, Cucurbita; at least not the true round gourd, whose Hebrew name, dalâth, does not occur in the Old Testament) are pictured by the prophet in their condition before the harvest (not after, as the Targums render it), when it is necessary that they should be watched. The point of comparison therefore is, that in the vineyard and cucumber field not a human being is to be seen in any direction; and there is nothing but the cottage and the night barrack or hammock (cf., Job 27:18) to show that there are any human beings there at all. So did Jerusalem stand in the midst of desolation, reaching far and wide - a sign, however, that the land was not entirely depopulated. But what is the meaning of the third point of comparison? Hitzig renders it, "like a watch-tower;" Knobel, "like a guard-city." But the noun neither means a tower nor a castle (although the latter would be quite possible, according to the primary meaning, Cingere); and nezurâh does not mean "watch" or "guard." On the other hand, the comparison indicated (like, or as) does not suit what would seem the most natural rendering, viz., "like a guarded city," i.e., a city shielded from danger. Moreover, it is inadmissible to take the first two Caphs in the sense of sicut (as) and the third in the sense of sic (so); since, although this correlative is common in clauses indicating identity, it is not so in sentences which institute a simple comparison. We therefore adopt the rendering, Is 1:8, "As a besieged city," deriving nezurâh not from zur, niphal nâzor (never used), as Luzzatto does, but from nâzar, which signifies to observe with keen eye, either with a good intention, or, as in Job 7:20, for a hostile purpose. It may therefore be employed, like the synonyms in 2Kings 11:16 and Jer 5:6, to denote the reconnoitring of a city. Jerusalem was not actually blockaded at the time when the prophet uttered his predictions; but it was like a blockaded city. In the case of such a city there is a desolate space, completely cleared of human beings, left between it and the blockading army, in the centre of which the city itself stands solitary and still, shut up to itself. The citizens do not venture out; the enemy does not come within the circle that immediately surrounds the city, for fear of the shots of the citizens; and everything within this circle is destroyed, either by the citizens themselves, to prevent the enemy from finding anything useful, or else by the enemy, who cut down the trees. Thus, with all the joy that might be felt at the preservation of Jerusalem, it presented but a gloomy appearance. It was, as it were, in a state of siege. A proof that this is the way in which the passage is to be explained, may be found in Jer 4:16-17, where the actual storming of Jerusalem is foretold, and the enemy is called nozerim, probably with reference to the simile before us.
Geneva 1599
1:8 And the daughter of (o) Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
(o) That is, Jerusalem.
John Gill
1:8 And the daughter of Zion is left as a cottage in the vineyard,.... The Targum is,
"after they have got in the vintage.''
A cottage in the vineyard was a booth, as the word (e) signifies, which was erected in the middle of the vineyard for the keeper of the vineyard to watch in night and day, that the fruit might not be hurt by birds, or stolen by thieves, and was a very, lonely place; and when the clusters of the vine were gathered, this cottage or booth was left by the keeper himself: and such it is suggested Jerusalem should be, not only stand alone, the cities all around being destroyed by the besiegers, but empty of inhabitants itself, when taken.
As a lodge in a garden of cucumbers: the Targum adds here also,
"after they have gathered them out of it.''
A lodge in a garden of cucumbers was built up for the gardener to watch in at night, that nobody came and stole away the cucumbers, and this was also a lonely place; but when the cucumbers were gathered, the gardener left his lodge entirely; and such a forsaken place would Jerusalem be at the time of its destruction; see Lk 19:43.
as a besieged city; which is in great distress, and none care to come near it, and as many as can make their escape out of it; or "as a city kept"; so Gussetius (f), who understands this, and all the above clauses, of some places preserved from the sword in the common desolation.
(e) , Sept. (f) "ut urbs custodita", Gusset. Comment. Ling. Ebr. p. 529. "Observata vel observanda", Forerius.
John Wesley
1:8 Is left - Is left solitary, all the neighbouring villages and country round about it being laid waste.
Robert Jamieson, A. R. Fausset and David Brown
1:8 daughter of Zion--the city (Ps 9:14), Jerusalem and its inhabitants (4Kings 19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (Is 12:6, Margin) [MAURER]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter."
left--as a remnant escaping the general destruction.
cottage--a hut, made to give temporary shelter to the caretaker of the vineyard.
lodge--not permanent.
besieged--rather, as "left," and Is 1:9 require, preserved, namely, from the desolation all round [MAURER].
1:91:9: Եւ եթէ ոչ Տեառն զօրութեանց թողեալ էր մեզ զաւակ՝ իբրեւ զՍոդոմ լինէաք, եւ Գոմորա՛յ նմանէաք։
9 Եթէ Զօրութիւնների Տէրը մեզ սերունդ թողած չլինէր, կը դառնայինք Սոդոմի պէս, կը նմանուէինք Գոմորին:
9 Եթէ զօրքերու Տէրը մեզի քիչ մը մնացորդ թողուցած չըլլար, Մենք Սոդոմի պէս պիտի ըլլայինք Ու Գոմորի պիտի նմանէինք։
Եւ եթէ ոչ Տեառն զօրութեանց թողեալ էր մեզ զաւակ` իբրեւ զՍոդոմ լինէաք, եւ Գոմորայ նմանէաք:

1:9: Եւ եթէ ոչ Տեառն զօրութեանց թողեալ էր մեզ զաւակ՝ իբրեւ զՍոդոմ լինէաք, եւ Գոմորա՛յ նմանէաք։
9 Եթէ Զօրութիւնների Տէրը մեզ սերունդ թողած չլինէր, կը դառնայինք Սոդոմի պէս, կը նմանուէինք Գոմորին:
9 Եթէ զօրքերու Տէրը մեզի քիչ մը մնացորդ թողուցած չըլլար, Մենք Սոդոմի պէս պիտի ըլլայինք Ու Գոմորի պիտի նմանէինք։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Если бы Господь Саваоф не оставил нам небольшого остатка, то мы были бы то же, что Содом, уподобились бы Гоморре.
1:9 καὶ και and; even εἰ ει if; whether μὴ μη not κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐγκατέλιπεν εγκαταλειπω abandon; leave behind ἡμῖν ημιν us σπέρμα σπερμα seed ὡς ως.1 as; how Σοδομα σοδομα Sodoma; Sothoma ἂν αν perhaps; ever ἐγενήθημεν γινομαι happen; become καὶ και and; even ὡς ως.1 as; how Γομορρα γομορρα Gomorra ἂν αν perhaps; ever ὡμοιώθημεν ομοιοω like; liken
1:9 לוּלֵי֙ lûlˌê לוּלֵא unless יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service הֹותִ֥יר hôṯˌîr יתר remain לָ֛נוּ lˈānû לְ to שָׂרִ֖יד śārˌîḏ שָׂרִיד survivor כִּ ki כְּ as מְעָ֑ט mᵊʕˈāṭ מְעַט little כִּ ki כְּ as סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom הָיִ֔ינוּ hāyˈînû היה be לַ la לְ to עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah דָּמִֽינוּ׃ ס dāmˈînû . s דמה be like
1:9. nisi Dominus exercituum reliquisset nobis semen quasi Sodoma fuissemus et quasi Gomorra similes essemusExcept the Lord of hosts had left us seed, we had been as Sodom, and we should have been like to Gomorrha.
9. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah.
1:9. If the Lord of hosts had not bequeathed us offspring, we would have been like Sodom, and we would have been comparable to Gomorrah.
1:9. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, [and] we should have been like unto Gomorrah.
Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, [and] we should have been like unto Gomorrah:

1:9 Если бы Господь Саваоф не оставил нам небольшого остатка, то мы были бы то же, что Содом, уподобились бы Гоморре.
1:9
καὶ και and; even
εἰ ει if; whether
μὴ μη not
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐγκατέλιπεν εγκαταλειπω abandon; leave behind
ἡμῖν ημιν us
σπέρμα σπερμα seed
ὡς ως.1 as; how
Σοδομα σοδομα Sodoma; Sothoma
ἂν αν perhaps; ever
ἐγενήθημεν γινομαι happen; become
καὶ και and; even
ὡς ως.1 as; how
Γομορρα γομορρα Gomorra
ἂν αν perhaps; ever
ὡμοιώθημεν ομοιοω like; liken
1:9
לוּלֵי֙ lûlˌê לוּלֵא unless
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
הֹותִ֥יר hôṯˌîr יתר remain
לָ֛נוּ lˈānû לְ to
שָׂרִ֖יד śārˌîḏ שָׂרִיד survivor
כִּ ki כְּ as
מְעָ֑ט mᵊʕˈāṭ מְעַט little
כִּ ki כְּ as
סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom
הָיִ֔ינוּ hāyˈînû היה be
לַ la לְ to
עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah
דָּמִֽינוּ׃ ס dāmˈînû . s דמה be like
1:9. nisi Dominus exercituum reliquisset nobis semen quasi Sodoma fuissemus et quasi Gomorra similes essemus
Except the Lord of hosts had left us seed, we had been as Sodom, and we should have been like to Gomorrha.
1:9. If the Lord of hosts had not bequeathed us offspring, we would have been like Sodom, and we would have been comparable to Gomorrah.
1:9. Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, [and] we should have been like unto Gomorrah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Господь Саваоф. Это имя впервые встречается в 1-й кн. Цар (гл. 1, ст. 3: и 11). Саваоф - слово еврейское (zebaoth множ. число от слова zoba), которое может значить:

а) воинские отряды (Чис 1:3; Суд 8:6; 3: Цар 2:5);

б) с прибавлением haschamaim - небесное воинство, т. е. или небесные светила (Втор 4:19; 4: Цар 17:16) или воинства ангельские (3: Цар 22:19). Поэтому одни толкователи в словосочетании "Сущий - воинство" видят указание на Господа, как на национального еврейского бога войны, другие под "воинствами" разумеют совокупность творений Божиих, как проявление божественной силы, и выражение "Сущий - воинство" считают синонимом выражению "Вседержитель". Второе толкование более отвечает общему понятию о Боге, какое дает в настоящей главе пророк Исаия: Бог является здесь, в 9-м ст., как Промыслитель Израиля, оставляющий некоторый остаток от него, а не как "бог войны". Поэтому лучше толковать словосочетание "Сущий - воинство" в смысле Вседержителя, имеющего в Своем распоряжении все существа вселенной, даже и ангельские воинства, и направляющего эти "воинства" на служение Своим высоким целям (Глаголев А. Ветхозав. библ. учение об Ангелах. Киев 1900, с. 238-256).

Небольшой остаток составляли, вероятно, в глазах пророка жители Иерусалима и другие иудеи, спасшиеся от нашествия врагов. Но, кроме того, здесь, несомненно, пророк имел в виду и тот остаток святого семени, ради которого Господь щадил преступный еврейский народ. Этот остаток - небольшое общество истинно верующих, группировавшееся вокруг пророка Исаии (Ис ІІІ:16, 18).
Adam Clarke: Commentary on the Bible - 1831
1:9: The Lord of hosts "Jehovah God of hosts" - As this title of God, יהוה צבאות Yehovah tsebaoth, "Jehovah of hosts, occurs here for the first time, I think it proper to note, that I translate it always, as in this place, "Jehovah God of hosts;" taking it as an elliptical expression for יהוה אלהי צבאות Yehovah Elohey tsebaoth. This title imports that Jehovah is the God or Lord of hosts or armies; as he is the Creator and Supreme Governor of all beings in heaven and earth, and disposeth and ruleth them all in their several orders and stations; the almighty, universal Lord.
We should have been as Sodom - As completely and finally ruined as that and the cities of the plain were, no vestige of which remains at this day.
Albert Barnes: Notes on the Bible - 1834
1:9: Except ... - It is owing entirely to the mercy of God, that we are not like Sodom. The prophet traces this not to the goodness of the nation, not to any power or merit of theirs, but solely to the mercy of God. This passage the apostle Paul has used in an argument to establish the doctrine of divine sovereignty in the salvation of people; see the note at Rom 9:29.
The Lord - Hebrew Yahweh. Note Isa 1:2.
Of hosts - צבאות tsebâ'ô th - the word sometimes translated "Sabaoth"; Rom 9:29; Jam 5:4. The word means literally armies or military hosts. It is applied, however, to the angels which surround the throne of God; Kg1 22:19; Ch2 18:18; Psa 103:21; and to the stars or constellations that appear to be marshalled in the sky; Jer 33:22; Isa 40:26. This host, or the "host of heaven," was frequently an object of idolatrous worship; Deu 4:19; Deu 17:3; Kg2 17:16. God is called Yahweh of hosts because he is at the head of all these armies, as their leader and commander; he marshals and directs them - as a general does the army under his command. 'This,' says Gesenius, 'is the most common name of God in Isaiah, and in Jeremiah, Zechariah, and Malachi. It represents him as the ruler of the hosts of heaven, that is, the angels and the stars. Sometimes, but less frequently, we meet with the appellation Yahweh, God of hosts. Hence, some suppose the expression Yahweh of hosts to be elliptical. But it is not a correct assertion that Yahweh, as a proper name, admits of no genitive. But such relations and adjuncts as depend upon the genitive, often depend upon proper names. So in Arabic, one is called Rebiah of the poor in reference to his liability.' The name is given here, because to save any portion of a nation so wicked implied the exercise of the same power as that by which he controlled the hosts of heaven.
Remnant - A small part - that which is left. It means here, that God had spared a portion of the nation, so that they were not entirely overthrown.
We should have been as Sodom ... - This does not refer to the character of the people, but to their destiny. If God had not interposed to save them they would have been overwhelmed entirely as Sodom was; compare Gen 19:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: left: Lam 3:22; Hab 3:2; Rom 9:29
a very: Isa 6:13, Isa 10:22, Isa 17:6, Isa 24:13, Isa 37:4, Isa 37:31, Isa 37:32; Kg1 19:18; Eze 6:8, Eze 14:22; Joe 2:32; Zac 13:8, Zac 13:9; Mat 7:14; Rom 9:27, Rom 11:4-6
we should: Gen 18:26, Gen 18:32, Gen 19:24; Deu 29:23; Lam 4:6; Amo 4:11; Zep 2:9; Luk 17:29, Luk 17:30; Pe2 2:6
Carl Friedrich Keil and Franz Delitzsch
1:9
For the present, however, Jerusalem was saved from this extremity. The omnipotence of God had mercifully preserved it: "Unless Jehovah of hosts had left us a little of what had escaped, we had become like Sodom, we were like Gomorrah." Sarid (which is rendered inaccurately σπέρμα in the Sept.; cf., Rom 9:29) was used, even in the early Mosaic usage of the language, to signify that which escaped the general destruction (Deut 2:34, etc.); and כּמעט (which might very well be connected with the verbs which follow: "we were very nearly within a little like Sodom," etc.) is to be taken in connection with sarid, as the pausal form clearly shows: "a remnant which was but a mere trifle" (on this use of the word, see Is 16:14; 2Chron 12:7; Prov 10:20; Ps 105:12). Jehovah Zebaoth stands first, for the sake of emphasis. It would have been all over with Israel long ago, if it had not been for the compassion of God (vid., Hos 11:8). And because it was the omnipotence of God, which set the will of His compassion in motion, He is called Jehovah Zebaoth, Jehovah (the God) of the heavenly hosts - an expression in which Zebaoth is a dependent genitive, and not, as Luzzatto supposes, an independent name of God as the Absolute, embracing within itself all the powers of nature. The prophet says "us" and "we." He himself was an inhabitant of Jerusalem; and even if he had not been so, he was nevertheless an Israelite. He therefore associates himself with his people, like Jeremiah in Lam 3:22. He had had to experience the anger of God along with the rest; and so, on the other hand, he also celebrates the mighty compassion of God, which he had experienced in common with them. But for this compassion, the people of God would have become like Sodom, from which only four human beings escaped: it would have resembled Gomorrah, which was absolutely annihilated. (On the prefects in the protasis and apodosis, see Ges. 126, 5.)
Geneva 1599
1:9 Except the LORD of hosts (p) had left to us a very small remnant, we should have been (q) as Sodom, we should have been like Gomorrah.
(p) Because he will always have a Church to call on his Name.
(q) That is, all destroyed.
John Gill
1:9 Except the Lord of hosts had left unto us a very small remnant,.... This is an instance of the super abounding goodness of the Lord of hosts, as the Targum expresses it; that he should, in those very wicked and calamitous times, leave and reserve a few from being defiled with the sins of the age, and from being involved in the general calamity of it; which was true of the Christian Jews at the time of Jerusalem's destruction; for that this prophecy belongs to these times is clear from the application of it by the Apostle Paul, Rom 9:29 and which confirms the sense given of the above passages: "the very small remnant" are the remnant according to the election of grace, the little flock, the few that entered in at the strait gate and are saved, or the few that believed in Christ, and so were saved from that untoward generation; these were "left", reserved, distinguished, and secured in the grace of election, being a remnant according to it, in the hands of Christ to whom they were given, and in whom they were preserved; in redemption by him, that they might be a peculiar people; in providence till called, in which the Lord watched over them to do them good, and waited to be gracious to them, and saved them to be called; and in effectual calling, in which he separated them from the rest of the world, and kept them by his power through faith unto salvation. And this was done "unto us"; for the sake of his church, that that might continue, and he might have a seed to serve him: and by "the Lord of hosts", of the hosts of heaven, the sun, and moon, and stars, and of the angels there, and of the inhabitants of the earth; which shows great condescension in him to regard this remnant, and great grace to them; since he could not stand in need of them, having the host of heaven on his right hand and on his left; nor was there any thing in them that could deserve this of him; but it was, as Jarchi observes, in his mercy, and not for their righteousness: to which may be added, that since he is the Lord of hosts, he was able to protect and preserve this remnant, notwithstanding all the opposition of men and devils, as he did; and had he not taken such a method as this,
we should have been as Sodom, and we should have been like unto Gomorrah: cities that were infamous for their sins, and notorious for the punishment of them, being consumed by fire from heaven, Gen 13:13 and not only the Jews, but any and every nation, even the whole world, would have been like these cities, both for sin and punishment, had it not been for the distinguishing grace of God, in leaving and reserving a few for his glory, and the support of his interest. All the holiness that ever was, is, or will be in the world, is owing to electing, redeeming, and efficacious grace: there had not been a holy man nor a holy woman in the world, in any age, if God had not taken such methods of grace; and it is owing to, and for the sake of, this small remnant, that temporal judgments are often averted from a nation and people, and that the conflagration of the world is not yet; this is kept back till they are gathered in; and were it not for this distinguishing grace, every individual of mankind would have been cast into hell, and must have suffered the vengeance of eternal fire, which the punishment of Sodom and Gomorrah, was an example of.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Jehovah of Sabaoth, that is, God of the angelic and starry hosts (Ps 59:5; Ps 147:4; Ps 148:2). The latter were objects of idolatry, called hence Sabaism (4Kings 17:16). God is above even them (1Chron 16:26). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (2Chron 24:18). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.
1:101:10: Լուարո՛ւք զբան Տեառն իշխանք Սոդոմացւոց. ո՛ւնկն դիք օրինաց Աստուծոյ ժողովուրդք Գոմորացւոց։
10 Լսեցէ՛ք Տիրոջ խօսքը, ո՛վ Սոդոմի իշխաններ, ակա՛նջ դրէք Աստծու օրէնքներին, ո՛վ Գոմորի մարդիկ:
10 Լսեցէ՛ք Տէրոջը խօսքը, ո՛վ Սոդոմի իշխաններ, Ակա՛նջ դրէք մեր Աստուծոյն օրէնքին, ո՛վ Գոմորի ժողովուրդ
Լուարուք զբան Տեառն, իշխանք Սոդոմացւոց, ունկն դիք օրինաց Աստուծոյ, ժողովուրդք Գոմորացւոց:

1:10: Լուարո՛ւք զբան Տեառն իշխանք Սոդոմացւոց. ո՛ւնկն դիք օրինաց Աստուծոյ ժողովուրդք Գոմորացւոց։
10 Լսեցէ՛ք Տիրոջ խօսքը, ո՛վ Սոդոմի իշխաններ, ակա՛նջ դրէք Աստծու օրէնքներին, ո՛վ Գոմորի մարդիկ:
10 Լսեցէ՛ք Տէրոջը խօսքը, ո՛վ Սոդոմի իշխաններ, Ակա՛նջ դրէք մեր Աստուծոյն օրէնքին, ո՛վ Գոմորի ժողովուրդ
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Слушайте слово Господне, князья Содомские; внимай закону Бога нашего, народ Гоморрский!
1:10 ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master ἄρχοντες αρχων ruling; ruler Σοδομων σοδομα Sodoma; Sothoma προσέχετε προσεχω pay attention; beware νόμον νομος.1 law θεοῦ θεος God λαὸς λαος populace; population Γομορρας γομορρα Gomorra
1:10 שִׁמְע֥וּ šimʕˌû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH קְצִינֵ֣י qᵊṣînˈê קָצִין chief סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom הַאֲזִ֛ינוּ haʔᵃzˈînû אזן listen תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) עַ֥ם ʕˌam עַם people עֲמֹרָֽה׃ ʕᵃmōrˈā עֲמֹרָה Gomorrah
1:10. audite verbum Domini principes Sodomorum percipite auribus legem Dei nostri populus GomorraeHear the word of the Lord, ye rulers of Sodom, give ear to the law of our God, ye people of Gomorrha.
10. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
1:10. Listen to the Word of the Lord, you leaders of the people of Sodom. Listen closely to the law of our God, O people of Gomorrah.
1:10. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah:

1:10 Слушайте слово Господне, князья Содомские; внимай закону Бога нашего, народ Гоморрский!
1:10
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
ἄρχοντες αρχων ruling; ruler
Σοδομων σοδομα Sodoma; Sothoma
προσέχετε προσεχω pay attention; beware
νόμον νομος.1 law
θεοῦ θεος God
λαὸς λαος populace; population
Γομορρας γομορρα Gomorra
1:10
שִׁמְע֥וּ šimʕˌû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
קְצִינֵ֣י qᵊṣînˈê קָצִין chief
סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom
הַאֲזִ֛ינוּ haʔᵃzˈînû אזן listen
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
עַ֥ם ʕˌam עַם people
עֲמֹרָֽה׃ ʕᵃmōrˈā עֲמֹרָה Gomorrah
1:10. audite verbum Domini principes Sodomorum percipite auribus legem Dei nostri populus Gomorrae
Hear the word of the Lord, ye rulers of Sodom, give ear to the law of our God, ye people of Gomorrha.
1:10. Listen to the Word of the Lord, you leaders of the people of Sodom. Listen closely to the law of our God, O people of Gomorrah.
1:10. Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Бог вразумляет преступных, опустившихся до преступности содомлян, иудеев, что они снова могли бы снискать себе милость Божию. Для этого требуются однако не жертвы, не праздники, а исправление всей своей жизни, обращение на путь правды и справедливости в отношении к своим ближним.

Князья или начальники, правители народа избранного по своим грехам похожи на содомлян, а народ - на жителей Гоморры. Пророк Иезекииль характеризует Содом как полный гордости, пресыщения, праздности и всякой несправедливости по отношению к бедным (Иез 16:49). Теми же грехами были отягощены и правители иудейские. Народ со своей стороны стоил таких правителей, потому что его нечестие напоминало нечестие Гоморры.

Закон Бога - это не только закон Божий, данный через Моисея, но и все откровения Божии, сообщенные пророками.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12 When ye come to appear before me, who hath required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Here, I. God calls to them (but calls in vain) to hear his word, v. 10. 1. The title he gives them is very strange; You rulers of Sodom, and people of Gomorrah. This intimates what a righteous thing it would have been with God to make them like Sodom and Gomorrah in respect of ruin (v. 9), because that had made themselves like Sodom and Gomorrah in respect of sin. The men of Sodom were wicked, and sinners before the Lord exceedingly (Gen. xiii. 13), and so were the men of Judah. When the rulers were bad, no wonder the people were so. Vice overpowered virtue, for it had the rulers, the men of figure, on its side; and it out-polled it, for it had the people, the men of number, on its side. The streams being thus strong, no less a power than that of the Lord of hosts could secure a remnant, v. 9. The rulers are boldly attacked here by the prophet as rulers of Sodom; for he knew not how to give flattering titles. The tradition of the Jews is that for this he was impeached long after, and put to death, as having cursed the gods and spoken evil of the ruler of his people. 2. His demand upon them is very reasonable: "Hear the word of the Lord, and give ear to the law of our God; attend to that which God has to say to you, and let his word be a law to you." The following declaration of dislike to their sacrifices would be a kind of new law to them, though really it was but an explication of the old law; but special regard is to be had to it, as is required to the like, Ps. l. 7, 8. "Hear this, and tremble; hear it, and take warning."
II. He justly refuses to hear their prayers and accept their services, their sacrifices and burnt-offerings, the fat and blood of them (v. 11), their attendance in his courts (v. 12), their oblations, their incense, and their solemn assemblies (v. 13), their new moons and their appointed feasts (v. 14), their devoutest addresses (v. 15); they are all rejected, because their hands were full of blood. Now observe,
1. There are many who are strangers, nay, enemies, to the power of religion, and yet seem very zealous for the show and shadow and form of it. This sinful nation, this seed of evil-doers, these rulers of Sodom and people of Gomorrah, brought, not to the altars of false gods (they are not here charged with that), but to the altar of the God of Israel, sacrifices, a multitude of them, as many as the law required and rather more--not only peace-offerings, which they themselves had their share of, but burnt-offerings, which were wholly consumed to the honour of God; nor did they bring the torn, and lame, and sick, but fed beasts, and the fat of them, the best of the kind. They did not send others to offer their sacrifices for them, but came themselves to appear before God. They observed the instituted places (not in high places or groves, but in God's own courts), and the instituted time, the new moons, and sabbaths, and appointed feasts, none of which they omitted. Nay, it should seem, they called extraordinary assemblies, and held solemn meetings for religious worship, besides those that God had appointed. Yet this was not all: they applied to God, not only with their ceremonial observances, but with the exercises of devotion. They prayed, prayed often, made many prayers, thinking they should be heard for their much speaking; nay, they were fervent and importunate in prayer, they spread forth their hands as men in earnest. Now we should have thought these, and, no doubt, they thought themselves, a pious religious people; and yet they were far from being so, for (1.) Their hearts were empty of true devotion. They came to appear before God (v. 12), to be seen before him (so the margin reads it); they rested in the outside of the duties; they looked no further than to be seen of men, and went no further than that which men see. (2.) Their hands were full of blood. They were guilty of murder, rapine, and oppression, under colour of law and justice. The people shed blood, and the rulers did not punish them for it; the rulers shed blood, and the people were aiding and abetting, as the elders of Jezreel were to Jezebel in shedding Naboth's blood. Malice is heart-murder in the account of God; he that hates his brother in his heart has, in effect, his hands full of blood.
2. When sinners are under the judgments of God they will more easily be brought to fly to their devotions than to forsake their sins and reform their lives. Their country was now desolate, and their cities were burnt (v. 7), which awakened them to bring their sacrifices and offerings to God more constantly than they had done, as if they would bribe God Almighty to remove the punishment and give them leave to go on in the sin. When he slew them, then they sought him, Ps. lxxviii. 34. Lord, in trouble have they visited thee, ch. xxvi. 16. Many that will readily part with their sacrifices will not be persuaded to part with their sins.
3. The most pompous and costly devotions of wicked people, without a thorough reformation of the heart and life, are so far from being acceptable to God that really they are an abomination to him. It is here shown in a great variety of expressions that to obey is better than sacrifice; nay, that sacrifice, without obedience, is a jest, an affront and provocation to God. The comparative neglect which God here expresses of ceremonial observance was a tacit intimation of what they would come to at last, when they would all be done away by the death of Christ. What was now made little of would in due time be made nothing of. "Sacrifice and offering, and prayer made in the virtue of them, thou wouldest not; then said I, Lo, I come." Their sacrifices are here represented,
(1.) As fruitless and insignificant; To what purpose is the multitude of your sacrifices? v. 11. They are vain oblations, v. 13. In vain do they worship me, Matt. xv. 9. Their attention to God's institutions was all lost labour, and served not to answer any good intention; for, [1.] It was not looked upon as any act of duty or obedience to God: Who has required these things at your hands? v. 12. Not that God disowns his institutions, or refuses to stand by his own warrants; but in what they did they had not an eye to him that required it, nor indeed did he require it of those whose hands were full of blood and who continued impenitent. [2.] It did not recommend them to God's favour. He delighted not in the blood of their sacrifices, for he did not look upon himself as honoured by it. [3.] It would not obtain any relief for them. They pray, but God will not hear, because they regard iniquity (Ps. lxvi. 18); he will not deliver them, for, though they make many prayers, none of them come from an upright heart. All their religious service turned to no account to them. Nay,
(2.) As odious and offensive. God did not only not accept them, but he did detest and abhor them. "They are your sacrifices, they are none of mine; I am full of them, even surfeited with them." He needed them not (Ps. l. 10), did not desire them, had had enough of them, and more than enough. Their coming into his courts he calls treading them, or trampling upon them; their very attendance on his ordinances was construed into a contempt of them. Their incense, though ever so fragrant, was an abomination to him, for it was burnt in hypocrisy and with an ill design. Their solemn assemblies he could not away with, could not see them with any patience, nor bear the affront they gave him. The solemn meeting is iniquity; though the thing itself was not, yet, as they managed it, it became so. It is a vexation (so some read it), a provocation, to God, to have ordinances thus prostituted, not only by wicked people, but to wicked purposes: "My soul hates them; they are a trouble to me, a burden, an incumbrance; I am perfectly sick of them, and weary of bearing them." God is never weary of hearing the prayers of the upright, but soon weary of the costly sacrifices of the wicked. He hides his eyes from their prayers, as that which he has an aversion to and is angry at. All this is to show, [1.] That sin is very hateful to God, so hateful that it makes even men's prayers and their religious services hateful to him. [2.] That dissembled piety is double iniquity. Hypocrisy in religion is of all things most abominable to the God of heaven. Jerome applies the passage to the Jews in Christ's time, who pretended a great zeal for the law and the temple, but made themselves and all their services abominable to God by filling their hands with the blood of Christ and his apostles, and so filling up the measure of their iniquities.
Adam Clarke: Commentary on the Bible - 1831
1:10: Ye rulers of Sodom "Ye princes of Sodom" - The incidental mention of Sodom and Gomorrah in the preceding verse suggested to the prophet this spirited address to the rulers and inhabitants of Jerusalem, under the character of princes of Sodom and people of Gomorrah. Two examples of a sort of elegant turn of the like kind may be observed in St. Paul's Epistle to the Romans, Rom 15:4, Rom 15:5, Rom 15:12, Rom 15:13. See Locke on the place; and see Isa 1:29, Isa 1:30, of this chapter, which gives another example of the same.
And - like unto Gomorrah. - The ו vau is added by thirty-one of Kennicott's MSS., twenty-nine of De Rossi's and one, very ancient, of my own. See note on Isa 1:6 (note).
Albert Barnes: Notes on the Bible - 1834
1:10: Hear the word of the Lord - The message of God. Having stated the calamities under which the nation was groaning, the prophet proceeds to address the rulers, and to state the cause of all these woes.
Ye rulers of Sodom - The incidental mention Sodom in the pRev_ious verse gives occasion for this beautiful transition, and abrupt and spirited address. Their character and destiny were almost like those of Sodom, and the prophet therefore openly addresses the rulers as being called to preside over a people like those in Sodom. There could have been no more severe or cutting reproof of their wickedness than to address them as resembling the people whom God overthrew for their enormous crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Hear: Kg1 22:19-23; Amo 3:1, Amo 3:8; Mic 3:8-12
Sodom: Gen 13:13; Deu 32:32; Jer 9:26, Jer 23:14; Eze 16:46; Amo 9:7; Rev 11:8
Carl Friedrich Keil and Franz Delitzsch
1:10
The prophet's address has here reached a resting-place. The fact that it is divided at this point into two separate sections, is indicated in the text by the space left between Is 1:9 and Is 1:10. This mode of marking larger or smaller sections, either by leaving spaces of by breaking off the line, is older than the vowel points and accents, and rests upon a tradition of the highest antiquity (Hupfeld, Gram. p. 86ff.). The space is called pizka; the section indicated by such a space, a closed parashah (sethumah); and the section indicated by breaking off the line, an open parashah (petuchah). The prophet stops as soon as he has affirmed, that nothing but the mercy of God has warded off from Israel the utter destruction which it so well deserved. He catches in spirit the remonstrances of his hearers. They would probably declare that the accusations which the prophet had brought against them were utterly groundless, and appeal to their scrupulous observance of the law of God. In reply to this self-vindication which he reads in the hearts of the accused, the prophet launches forth the accusations of God. In Is 1:10, Is 1:11, he commences thus: "Hear the word of Jehovah, ye Sodom judges; give ear to the law of our God, O Gomorrah nation! What is the multitude of your slain-offerings to me? saith Jehovah. I am satiated with whole offerings of rams, and the fat of stalled calves; and blood of bullocks and sheep and he-goats I do not like." The second start in the prophet's address commences, like the first, with "hear" and "give ear." The summons to hear is addressed in this instances (as in the case of Isaiah's contemporary Micah, Mic 3:1-12) to the kezinim (from kâzâh, decidere, from which comes the Arabic el-Kadi, the judge, with the substantive termination in: see Jeshurun, p. 212 ss.), i.e., to the men of decisive authority, the rulers in the broadest sense, and to the people subject to them. It was through the mercy of God that Jerusalem was in existence still, for Jerusalem was "spiritually Sodom," as the Revelation (Rev_ 11:8) distinctly affirms of Jerusalem, with evident allusion to this passage of Isaiah. Pride, lust of the flesh, and unmerciful conduct, were the leading sins of Sodom, according to Ezek 16:49; and of these, the rulers of Jerusalem, and the crowd that was subject to them and worthy of them, were equally guilty now. But they fancied that they could not possibly stand in such evil repute with God, inasmuch as they rendered outward satisfaction to the law. The prophet therefore called upon them to hear the law of the God of Israel, which he would announce to them: for the prophet was the appointed interpreter of the law, and prophecy the spirit of the law, and the prophetic institution the constant living presence of the true essence of the law bearing its own witness in Israel. "To what purpose is the multitude of your sacrifices unto me? saith Jehovah." The prophet intentionally uses the word יאמר, not אמר: this was the incessant appeal of God in relation to the spiritless, formal worship offered by the hypocritical, ceremonial righteousness of Israel (the future denoting continuous actions, which is ever at the same time both present and future). The multitude of zebâchim, i.e., animal sacrifices, had no worth at all to Him. As the whole worship is summed up here in one single act, zebâchim appears to denote the shelamim, peace-offerings (or better still, communion offerings), with which a meal was associated, after the style of a sacrificial festival, and Jehovah gave the worshipper a share in the sacrifice offered. It is better, however, to take zebâchim as the general name for all the bleeding sacrifices, which are then subdivided into 'oloth and Cheleb, as consisting partly of whole offerings, or offerings the whole of which was placed upon the altar, though in separate pieces, and entirely consumed, and partly of those sacrifices in which only the fat was consumed upon the altar, namely the sin-offerings, trespass-offerings, and pre-eminently the shelâmim offerings. Of the sacrificial animals mentioned, the bullocks (pârim) and fed beasts (meri'im, fattened calves) are species of oxen (bakar); and the lambs (Cebashim) and he-goats (atturim, young he-goats, as distinguished from se'ir, the old long-haired he-goat, the animal used as a sin-offering), together with the ram (ayil, the customary whole offering of the high priest, of the tribe prince, and of the nation generally on all the high feast days), were species of the flock. The blood of these sacrificial animals - such, for example, as the young oxen, sheep, and he-goats - was thrown all round the altar in the case of the whole offering, the peace-offering, and the trespass-offering; in that of the sin-offering it was smeared upon the horns of the altar, poured out at the foot of the altar, and in some instances sprinkled upon the walls of the altar, or against the vessels of the inner sanctuary. Of such offerings as these Jehovah was weary, and He wanted no more (the two perfects denote that which long has been and still is: Ges. 126, 3); in fact, He never had desired anything of the kind.
Geneva 1599
1:10 Hear the word of the LORD, ye (r) rulers of Sodom; give ear to the law of our God, ye people of Gomorrah.
(r) You who for your vices deserved to be destroyed, as they of Sodom, save that God from his mercy reserved a little number, (Lam 3:22).
John Gill
1:10 Hear the word of the Lord, ye rulers of Sodom,.... Not literally, but mystically, meaning the governors of Judea; they and their people having sinned in like manner, and as openly, as the rulers of Sodom, and the inhabitants thereof; see Is 3:9 and so the Targum paraphrases the words,
"receive the word of the Lord, ye governors, whose works are evil like the governors of Sodom.''
These are called to attend to the word of the Lord; either the Scriptures, which should be the rule of faith and practice, from which they had swerved; or to the word which now came to them by the prophet, and is contained in the following verses; or rather to the Gospel preached to them by John the Baptist, Christ, and his apostles, see Is 2:3 which being rejected by them as it was, it is declared that it would be more tolerable for the land of Sodom, in the day of judgment, than for them, Mt 11:24.
give ear unto the law of our God, ye people of Gomorrah; the inhabitants of Judea; for as were both the civil and ecclesiastical rulers, so were the people both in Isaiah's time, and in the times of Christ and his apostles. The Targum is,
"hearken to the law of our God, ye people whose works are like to the people of Gomorrah.''
And by "the law of our God" is meant, not so much the law of Moses, which these people had not hearkened to, but had broken it, and cast it away from them, as the doctrine of the grace of God, the Gospel of our Lord Jesus Christ, who is our God; which was first sent and preached to this wicked people, for the sake of the small remnant, according to the election of grace left among them; see Is 2:3.
John Wesley
1:10 Of Sodom - So called for their resemblance of them in wickedness. The law - The message which I am now to deliver to you from God, your great lawgiver.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Sodom--spiritually (Gen 19:24; Jer 23:14; Ezek 16:46; Rev_ 11:8).
1:111:11: Զի՞ կայ՝ ի՛մ եւ յաճախելոյ զոհիցդ ձերոց՝ ասէ Տէր. յագեա՛լ եմ ողջակիզօք խոյոց ձերոց. եւ զճարպս գառանց, եւ զարիւն ցլուց եւ նոխազաց ո՛չ կամիմ[9594]. [9594] Ոմանք. Եւ զճարպ գառանց։
11 «Իմ ինչի՞ն են պէտք ձեր բազմաթիւ զոհերը, -ասում է Տէրը,- ես կշտացել եմ ձեր խոյերի ողջակէզներից. ձեր գառների ճարպը, ցուլերի ու նոխազների արիւնը չէ, որ ուզում եմ,
11 «Ի՞նչ պէտք է ինծի ձեր զոհերուն շատութիւնը, կ’ըսէ Տէրը. Ձեր խոյերուն ողջակէզներէն Ու պարարտ անասուններուն ճարպէն կշտացած եմ։Եւ զուարակներուն ու գառներուն Եւ նոխազներուն արիւնները չեմ ուզեր։
Զի՞ կայ իմ եւ յաճախելոյ զոհիցդ ձերոց, ասէ Տէր. յագեալ եմ ողջակիզօք խոյոց ձերոց, եւ զճարպս գառանց եւ զարիւն ցլուց եւ նոխազաց ոչ կամիմ:

1:11: Զի՞ կայ՝ ի՛մ եւ յաճախելոյ զոհիցդ ձերոց՝ ասէ Տէր. յագեա՛լ եմ ողջակիզօք խոյոց ձերոց. եւ զճարպս գառանց, եւ զարիւն ցլուց եւ նոխազաց ո՛չ կամիմ[9594].
[9594] Ոմանք. Եւ զճարպ գառանց։
11 «Իմ ինչի՞ն են պէտք ձեր բազմաթիւ զոհերը, -ասում է Տէրը,- ես կշտացել եմ ձեր խոյերի ողջակէզներից. ձեր գառների ճարպը, ցուլերի ու նոխազների արիւնը չէ, որ ուզում եմ,
11 «Ի՞նչ պէտք է ինծի ձեր զոհերուն շատութիւնը, կ’ըսէ Տէրը. Ձեր խոյերուն ողջակէզներէն Ու պարարտ անասուններուն ճարպէն կշտացած եմ։Եւ զուարակներուն ու գառներուն Եւ նոխազներուն արիւնները չեմ ուզեր։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 К чему Мне множество жертв ваших? говорит Господь. Я пресыщен всесожжениями овнов и туком откормленного скота, и крови тельцов и агнцев и козлов не хочу.
1:11 τί τις.1 who?; what? μοι μοι me πλῆθος πληθος multitude; quantity τῶν ο the θυσιῶν θυσια immolation; sacrifice ὑμῶν υμων your λέγει λεγω tell; declare κύριος κυριος lord; master πλήρης πληρης full εἰμὶ ειμι be ὁλοκαυτωμάτων ολοκαυτωμα whole offering κριῶν κριος and; even στέαρ στεαρ lamb καὶ και and; even αἷμα αιμα blood; bloodstreams ταύρων ταυρος bull καὶ και and; even τράγων τραγος goat; he-goat οὐ ου not βούλομαι βουλομαι want
1:11 לָמָּה־ lāmmā- לָמָה why לִּ֤י llˈî לְ to רֹב־ rōv- רֹב multitude זִבְחֵיכֶם֙ zivḥêḵˌem זֶבַח sacrifice יֹאמַ֣ר yōmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שָׂבַ֛עְתִּי śāvˈaʕtî שׂבע be sated עֹלֹ֥ות ʕōlˌôṯ עֹלָה burnt-offering אֵילִ֖ים ʔêlˌîm אַיִל ram, despot וְ wᵊ וְ and חֵ֣לֶב ḥˈēlev חֵלֶב fat מְרִיאִ֑ים mᵊrîʔˈîm מְרִיא fatling וְ wᵊ וְ and דַ֨ם ḏˌam דָּם blood פָּרִ֧ים pārˈîm פַּר young bull וּ û וְ and כְבָשִׂ֛ים ḵᵊvāśˈîm כֶּבֶשׂ young ram וְ wᵊ וְ and עַתּוּדִ֖ים ʕattûḏˌîm עַתּוּד ram לֹ֥א lˌō לֹא not חָפָֽצְתִּי׃ ḥāfˈāṣᵊttî חפץ desire
1:11. quo mihi multitudinem victimarum vestrarum dicit Dominus plenus sum holocausta arietum et adipem pinguium et sanguinem vitulorum et agnorum et hircorum noluiTo what purpose do you offer me the multitude of your victims, saith the Lord? I am full, I desire not holocausts of rams, and fat of fatlings, and blood of calves, and lambs, and buck goats.
11. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.
1:11. The multitude of your sacrifices, what is that to me, says the Lord? I am full. I do not desire holocausts of rams, nor the fat of fatlings, nor the blood of calves and of lambs and of he-goats.
1:11. To what purpose [is] the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
To what purpose [is] the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats:

1:11 К чему Мне множество жертв ваших? говорит Господь. Я пресыщен всесожжениями овнов и туком откормленного скота, и крови тельцов и агнцев и козлов не хочу.
1:11
τί τις.1 who?; what?
μοι μοι me
πλῆθος πληθος multitude; quantity
τῶν ο the
θυσιῶν θυσια immolation; sacrifice
ὑμῶν υμων your
λέγει λεγω tell; declare
κύριος κυριος lord; master
πλήρης πληρης full
εἰμὶ ειμι be
ὁλοκαυτωμάτων ολοκαυτωμα whole offering
κριῶν κριος and; even
στέαρ στεαρ lamb
καὶ και and; even
αἷμα αιμα blood; bloodstreams
ταύρων ταυρος bull
καὶ και and; even
τράγων τραγος goat; he-goat
οὐ ου not
βούλομαι βουλομαι want
1:11
לָמָּה־ lāmmā- לָמָה why
לִּ֤י llˈî לְ to
רֹב־ rōv- רֹב multitude
זִבְחֵיכֶם֙ zivḥêḵˌem זֶבַח sacrifice
יֹאמַ֣ר yōmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שָׂבַ֛עְתִּי śāvˈaʕtî שׂבע be sated
עֹלֹ֥ות ʕōlˌôṯ עֹלָה burnt-offering
אֵילִ֖ים ʔêlˌîm אַיִל ram, despot
וְ wᵊ וְ and
חֵ֣לֶב ḥˈēlev חֵלֶב fat
מְרִיאִ֑ים mᵊrîʔˈîm מְרִיא fatling
וְ wᵊ וְ and
דַ֨ם ḏˌam דָּם blood
פָּרִ֧ים pārˈîm פַּר young bull
וּ û וְ and
כְבָשִׂ֛ים ḵᵊvāśˈîm כֶּבֶשׂ young ram
וְ wᵊ וְ and
עַתּוּדִ֖ים ʕattûḏˌîm עַתּוּד ram
לֹ֥א lˌō לֹא not
חָפָֽצְתִּי׃ ḥāfˈāṣᵊttî חפץ desire
1:11. quo mihi multitudinem victimarum vestrarum dicit Dominus plenus sum holocausta arietum et adipem pinguium et sanguinem vitulorum et agnorum et hircorum nolui
To what purpose do you offer me the multitude of your victims, saith the Lord? I am full, I desire not holocausts of rams, and fat of fatlings, and blood of calves, and lambs, and buck goats.
1:11. The multitude of your sacrifices, what is that to me, says the Lord? I am full. I do not desire holocausts of rams, nor the fat of fatlings, nor the blood of calves and of lambs and of he-goats.
1:11. To what purpose [is] the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Бог установил принесение жертв не потому, что они были Ему Самому потребны, а для того, чтобы отвлечь иудеев от увлечения языческими жертвоприношениями и, кроме того, как говорит блаженный Иероним, с целью возвести ум человека к сознанию необходимости "жертвы духовной". Евреи же в изобилии приносили в жертву то целых животных (всесожжение), то некоторые лучшие части животных (тук или жир), то, наконец, только кровь животных. Но при этом в сердцах евреев не было соответственного священнодействию благочестивого настроения, и за это пророк обличает их. Жертву же как необходимое выражение религиозного чувства пророк и сам признавал (19:21; ср. 29:1: и сл. ; 34:6: и сл.).

Подробнее об этом можно читать у А. Спасского: - отношение пророков к обрядовому закону Моисея (Чт. в общ. Л. Д. преосвящ. 1886, март).
Adam Clarke: Commentary on the Bible - 1831
1:11: To what purpose, etc. "What have I to do" - The prophet Amos has expressed the same sentiments with great elegance: -
I hate, I despise your feasts;
And I will not delight in the odour of your solemnities:
Though ye offer unto me burnt-offerings
And your meat-offerings, I will not accept:
Neither will I regard the peace-offerings of your fatlings.
Take away from me the noise of your songs;
And the melody of your viols I will not hear.
But let judgment roll down like waters;
And righteousness like a mighty stream.
Amo 5:21-24.
So has Persius; see Sat. 2 v. 71-75: -
"Quin damus id Superis, de magna quod dare lanae," etc.
The two or three last pages of Plato's Euthyphro contain the same idea. Sacrifices and prayers are not profitable to the offerer, nor acceptable to the gods, unless accompanied with an upright life.
The fat of fed beasts, etc. - The fat and the blood are particularly mentioned, because these were in all sacrifices set apart to God. The fat was always burnt upon the altar, and the blood was partly sprinkled, differently on different occasions, and partly poured out at the bottom of the altar. See Leviticus 4.
Albert Barnes: Notes on the Bible - 1834
1:11: To what purpose - לי למה lâ mâ h lı̂ y. 'What is it to me; or what profit or pleasure can I have in them?' God here replies to an objection which might be urged by the Jews to the representation which had been made of their guilt. The objection would be, that they were strict in the duties of their religion, and that they even abounded in offering victims of sacrifice. God replies in this and the following verses, that all this would be of no use, and would meet with no acceptance, unless it were the offering of the heart. He demanded righteousness; and without that, all external offerings would be vain. The same sentiment often occurs in the Old Testament.
Hath Jehovah as great delight in burnt-offerings and sacrifices
As in obeying the voice of the Lord?
Behold, to obey is better than sacrifice,
And to hearken than the fat of rams.
Sa1 15:22.
To what purpose shall frankincense be brought unto me from Sabah?
Or the rich aromatic reed from a far country?
Your burnt-offerings are not acceptable,
Nor your sacrifices pleasant unto me.
Jer 6:20. Blaney.
For I desired mercy and not sacrifice;
And the knowledge of God more than burnt-offerings.
Hos 6:6.
I hate, I despise your solemn feast days,
And I will not smell in your solemn assemblies;
Though ye offer me your burnt-offerings,
And your meat-offerings
I will not accept them;
Neither will I regard the thank-offerings of your fat beasts.
Take thou away from me the noise of thy songs;
For I will not hear the melody of thy viols.
But let judgment run down as waters,
And righteousness as a mighty stream.
Amo 5:21-24.
Is the multitude - There was no deficiency in the amount of offerings. It was admitted that they complied in this respect with the requirements of the law; and that they offered an abundance of sacrifices, so numerous as to be called a multitude - רב rô b, a vast number. Hypocrites abound in outward religious observances just in proportion to their neglect of the spiritual requirements of God's word; compare Mat 23:23.
Your sacrifices - זבחיכב zibechē ykeb, from זבח zâ bach, to slay; especially to slay for sacrifice. The word used here denotes any sacrifice which was made by blood; but is distinguished from the burnt-offering from the fat, that this was not entirely consumed. It is applied to the sin-offering, trespass-offering, thank-offering. The word also stands opposed to the offerings which were made without blood מנחה minchā h. Any offering that consisted in an animal that was slain came under this general denomination of sacrifice, Exo 10:25; Lev 17:8; Num 15:5.
burnt-offerings - עלות 'olô th, from עלה ‛ â lâ h, to go up, ascend. It is applied to a sacrifice that was wholly consumed, or made to ascend on an altar. It corresponds to the Greek ὁλόκαυστον holokauston, that which is entirely consumed. Such offerings abounded among the Hebrews. The burnt-offering was wholly consumed on the altar, excepting the skin and the blood. The blood was sprinkled round the altar, and the other parts of the animal which was slain, were laid upon the altar and entirely burned; see Lev. 1. This was commonly a voluntary offering; and this shows their zeal to comply with the external forms of religion.
I am full - שׂבעתי s'â ba‛ etı̂ y, I am satiated. The word is usually applied to food and drink, denoting satisfaction, or satiety. It is used here with great force, denoting that their offerings had been so numerous and so incessant, that God was satiated with them. It means that he was weary, tired, disgusted with them. Thus, in Job 7:4 : 'I am full - שׂבעתי s'â ba‛ etı̂ y - of tossings to and fro unto the dawning of the day.' Pro 25:17 :
Withdraw thy foot from thy neighbor's house,
Lest he be weary (Hebrew full) of thee, and hate thee.
Fat ... - They were required to offer, not the lame, or the diseased Deu 15:21; Deu 17:1; Lev 23:12; Mal 1:7-8; and God admits here that they had externally complied with this requirement. The fat was burned on the altar.
I delight not - That is; I delight; not in them when offered without the heart; or I delight not in them in comparison with works of righteousness; see Amo 5:21-24; Ps. 4:9-13; Psa 51:16-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: what purpose: Isa 66:3; Sa1 15:22; Psa 50:8, Psa 51:16; Pro 15:8, Pro 21:27; Jer 6:20, Jer 7:21; Amo 5:21; Mic 6:7; Mat 9:13
he goats: Heb. great he-goats
Geneva 1599
1:11 To what purpose [is] the multitude of your sacrifices to me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I (s) delight not in the blood of bulls, or of lambs, or of male goats.
(s) Although God commanded these sacrifices for a time, as aids and exercises of their faith, yet because the people did not have faith or repentance, God detests them, (Ps 50:13; Jer 6:20; Amos 5:22; Mic 6:7).
John Gill
1:11 To what purpose is the multitude of your sacrifices unto me? saith the Lord,.... These people, though they neglected the weightier matters of the law, and the more substantial duties of religion, as did the Scribes and Pharisees in Christ's time, Mt 23:23 yet were very diligent in the observance of the ceremonial law, and repeated their sacrifices almost without number, on which they placed all their trust and dependence; wherefore, to take off their confidence in these things, the Lord observes to them the unprofitableness of them; they could be of no avail to them, for they could not expiate their sins, or atone for them; and they could not be profitable to God, for he had no need of them; see Ps 50:10.
I am full of the burnt offerings of rams, and the fat of fed beasts; to the loathing of them, and therefore would no more eat their flesh, and drink their blood, or accept of them in sacrifice, Ps 50:13 "rams" were used for burnt offerings, Ex 29:18, Lev 1:10 and the fat of any creature offered in sacrifice was burnt, and forbidden to be eaten by men, Lev 1:8, Lev 1:15.
and I delight not in the blood of bullocks, or of lambs, or of he goats: as he did in moral services, in acts of beneficence and mercy, and in sacrifices of praise and thanksgiving, 1Kings 15:22, Hos 6:6 much less did he delight in the sacrifices of these creatures, as offered by such wicked hands and without faith in the blood and sacrifice of Christ; and still less when these were superseded and abrogated by Christ; for this prophecy belongs to the times of the apostles, as appears from Is 1:9 see Ps 40:6. The several creatures mentioned were used in sacrifice, and their blood was sprinkled round about the altar, Lev 3:2 and before the vail, Lev 4:6.
John Wesley
1:11 To me - Who am a spirit, and therefore cannot be satisfied with such carnal oblations, but expect to have your hearts and lives, as well as your bodies and sacrifices, presented unto me. Blood - He mentions the fat and blood, because these were in a peculiar manner reserved for God, to intimate that even the best of their sacrifices were rejected by him.
Robert Jamieson, A. R. Fausset and David Brown
1:11 God does not here absolutely disparage sacrifice, which is as old and universal as sin (Gen 3:21; Gen 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1Kings 15:22; Ps 50:9-13; Ps 51:16-19; Hos 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Ps 40:6-7; Dan 9:24-27; Heb 10:1-14).
full--to satiety; weary of
burnt offerings--burnt whole, except the blood, which was sprinkled about the altar.
fat--not to be eaten by man, but burnt on the altar (Lev 3:4-5, Lev 3:11, Lev 3:17).
1:121:12: եւ ո՛չ թէ գայցէք յանդիմա՛ն լինել ինձ։ Ո՞վ իսկ խնդրեաց զայդ ՚ի ձեռաց ձերոց. կոխել զգաւիթս իմ մի՛ յաճախէք[9595]։ [9595] Օրինակ մի. Եւ թէ ոչ գայցէ յանդի՛՛։ Ոմանք. Ո՞ իսկ խնդ՛՛... մի՛ յաճախիցէք։
12 եւ ոչ էլ այն, որ գաք ու կանգնէք իմ առաջ: Ո՞վ խնդրեց դա ձեզնից. մի՛ շարունակէք կոխոտել իմ գաւիթները:
12 Երբ կու գաք իմ առջեւս երեւնալու, Ո՞վ պահանջեց ձեզմէ, որ այսպէս իմ սրահներս կոխկռտէք։
[8]եւ ոչ թէ`` գայցէք յանդիման լինել ինձ, ո՞վ իսկ խնդրեաց զայդ ի ձեռաց ձերոց, կոխել զգաւիթս իմ:

1:12: եւ ո՛չ թէ գայցէք յանդիմա՛ն լինել ինձ։ Ո՞վ իսկ խնդրեաց զայդ ՚ի ձեռաց ձերոց. կոխել զգաւիթս իմ մի՛ յաճախէք[9595]։
[9595] Օրինակ մի. Եւ թէ ոչ գայցէ յանդի՛՛։ Ոմանք. Ո՞ իսկ խնդ՛՛... մի՛ յաճախիցէք։
12 եւ ոչ էլ այն, որ գաք ու կանգնէք իմ առաջ: Ո՞վ խնդրեց դա ձեզնից. մի՛ շարունակէք կոխոտել իմ գաւիթները:
12 Երբ կու գաք իմ առջեւս երեւնալու, Ո՞վ պահանջեց ձեզմէ, որ այսպէս իմ սրահներս կոխկռտէք։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Когда вы приходите являться пред лице Мое, кто требует от вас, чтобы вы топтали дворы Мои?
1:12 οὐδ᾿ ουδε not even; neither ἐὰν εαν and if; unless ἔρχησθε ερχομαι come; go ὀφθῆναί οραω view; see μοι μοι me τίς τις.1 who?; what? γὰρ γαρ for ἐξεζήτησεν εκζητεω seek out / thoroughly ταῦτα ουτος this; he ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand ὑμῶν υμων your πατεῖν πατεω trample τὴν ο the αὐλήν αυλη courtyard; fold μου μου of me; mine
1:12 כִּ֣י kˈî כִּי that תָבֹ֔אוּ ṯāvˈōʔû בוא come לֵ lē לְ to רָאֹ֖ות rāʔˌôṯ ראה see פָּנָ֑י pānˈāy פָּנֶה face מִי־ mî- מִי who בִקֵּ֥שׁ viqqˌēš בקשׁ seek זֹ֛את zˈōṯ זֹאת this מִ mi מִן from יֶּדְכֶ֖ם yyeḏᵊḵˌem יָד hand רְמֹ֥ס rᵊmˌōs רמס trample חֲצֵרָֽי׃ ḥᵃṣērˈāy חָצֵר court
1:12. cum veneritis ante conspectum meum quis quaesivit haec de manibus vestris ut ambularetis in atriis meisWhen you came to appear before me, who required these things at your hands, that you should walk in my courts?
12. When ye come to appear before me, who hath required this at your hand, to trample my courts?
1:12. When you approach before my sight, who is it that requires these things from your hands, so that you would walk in my courts?
1:12. When ye come to appear before me, who hath required this at your hand, to tread my courts?
When ye come to appear before me, who hath required this at your hand, to tread my courts:

1:12 Когда вы приходите являться пред лице Мое, кто требует от вас, чтобы вы топтали дворы Мои?
1:12
οὐδ᾿ ουδε not even; neither
ἐὰν εαν and if; unless
ἔρχησθε ερχομαι come; go
ὀφθῆναί οραω view; see
μοι μοι me
τίς τις.1 who?; what?
γὰρ γαρ for
ἐξεζήτησεν εκζητεω seek out / thoroughly
ταῦτα ουτος this; he
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
ὑμῶν υμων your
πατεῖν πατεω trample
τὴν ο the
αὐλήν αυλη courtyard; fold
μου μου of me; mine
1:12
כִּ֣י kˈî כִּי that
תָבֹ֔אוּ ṯāvˈōʔû בוא come
לֵ לְ to
רָאֹ֖ות rāʔˌôṯ ראה see
פָּנָ֑י pānˈāy פָּנֶה face
מִי־ mî- מִי who
בִקֵּ֥שׁ viqqˌēš בקשׁ seek
זֹ֛את zˈōṯ זֹאת this
מִ mi מִן from
יֶּדְכֶ֖ם yyeḏᵊḵˌem יָד hand
רְמֹ֥ס rᵊmˌōs רמס trample
חֲצֵרָֽי׃ ḥᵃṣērˈāy חָצֵר court
1:12. cum veneritis ante conspectum meum quis quaesivit haec de manibus vestris ut ambularetis in atriis meis
When you came to appear before me, who required these things at your hands, that you should walk in my courts?
1:12. When you approach before my sight, who is it that requires these things from your hands, so that you would walk in my courts?
1:12. When ye come to appear before me, who hath required this at your hand, to tread my courts?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Приходить в храм, пред лице Божие, с дарами и в то же время питать в сердце дурные чувства по отношению к ближним (см. ст. 16: и 17) - это значит напрасно топтать двор Божия храма.
Adam Clarke: Commentary on the Bible - 1831
1:12: When ye come to appear - Instead of לראות leraoth, to appear, one MS. has לראות liroth, to see. See De Rossi. The appearing before God here refers chiefly to the three solemn annual festivals. See Exo 23:14.
Tread my courts (no more) - So the Septuagint divide the sentence, joining the end of this verse to the beginning of the next: Πατειν την αυλην μου, ου προσθησεσθε; "To tread my court ye shall not add - ye shall not be again accepted in worship."
Albert Barnes: Notes on the Bible - 1834
1:12: When you come to appear before me - The temple was in Jerusalem, and was regarded as the habitation, or dwelling-place, of the God of Israel. Particularly, the most holy place of the temple was deemed the place of his sacred abode. The Shekinah - from שׁכן shâ kan, to dwell - the visible symbol of his presence, rested on the cover of the ark, and from this place he was accustomed to commune with his people, and to give responses to their requests. Hence, 'to appear before God,' Hebrew 'to be seen before my face,' פני לראות lerâ'ô th pâ nā y for פני את 'et pâ nā y, means to appear in his temple as a worshipper. The phrase occurs in this sense in the following places: Exo 34:23-24; Deu 31:11; Sa1 1:22; Psa 42:3.
Who hath required this - The Jews were required to appear there to worship God Exo 23:17; Deu 16:16; but it was not required that they should appear with that spirit and temper. A similar sentiment is expressed in Psa 50:16.
At your hand - From you. The emphasis in this expression is to be laid on your. 'Who has asked it of you?' It was indeed the duty of the humble, and the sincere, to tread those courts, but who had required such hypocrites as they were to do it? God sought the offerings of pure worshippers, not those of the hypocritical and the profane.
To tread my courts - The courts of the temple were the different areas or open spaces which surrounded it. None entered the temple itself but the priests. The people worshipped God in the courts assigned them around the temple. In one of those courts was the altar of burnt-offerings; and the sacrifices were all made there; see the notes at Mat 21:12. To tread his courts was an expression therefore, equivalent to, to worship. To tread the courts of the Lord here, has the idea of profanation. Who has required you to tread those courts with this hollow, heartless service? It is often used in the sense of treading down, or trampling on, Kg2 7:17-20; Dan 8:7-10; Isa 63:3-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: When: Isa 58:1, Isa 58:2; Exo 23:17, Exo 34:23; Deu 16:16; Ecc 5:1; Mat 23:5
appear: Heb. be seen
required: Psa 40:6; Mic 6:8
Carl Friedrich Keil and Franz Delitzsch
1:12
Jeremiah says this with regard to the sacrifices (Is 7:22); Isaiah also applies it to visits to the temple: "When ye come to appear before my face, who hath required this at your hand, to tread my courts?" לראות is a contracted infinitive niphal for להראות (compare the hiphil forms contracted in the same manner in Is 3:8; Is 23:11). This is the standing expression for the appearance of all male Israelites in the temple at the three high festivals, as prescribed by the law, and then for visits to the temple generally (cf., Ps 42:3; Ps 84:8). "My face" (panai): according to Ewald, 279, c, this is used with the passive to designate the subject ("to be seen by the face of God"); but why not rather take it as an adverbial accusative, "in the face of," or "in front of," as it is used interchangeably with the prepositions ל, את, and אל? It is possible that לראות is pointed as it is here, and in Ex 34:24 and in Deut 31:11, instead of לראות - like יראוּ for יראוּ, in Ex 23:15; Ex 34:20, - for the purpose of avoiding an expression which might be so easily misunderstood as denoting a sight of God with the bodily eye. But the niphal is firmly established in Ex 23:17; Ex 34:23, and 1Kings 1:22; and in the Mishnah and Talmud the terms ראיה and ראיון are applied without hesitation to appearance before God at the principal feasts. They visited the temple diligently enough indeed, but who had required this at their hand, i.e., required them to do this? Jehovah certainly had not. "To tread my courts" is in apposition to this, which it more clearly defines. Jehovah did not want them to appear before His face, i.e., He did not wish for this spiritless and undevotional tramping thither, this mere opus operatum, which might as well have been omitted, since it only wore out the floor.
John Gill
1:12 When ye come to appear before me,.... At the grand festivals of the passover, pentecost, and tabernacles, at which times all the males in Israel appeared before God, Ex 23:17.
who hath required this at your hand; either to appear at such times, these feasts being no more to be observed; or to offer the above sacrifices; these were not required of the Israelites when they first came out of Egypt, Jer 7:22 nor were they necessary to appear before God with, or to introduce them to the throne of his grace, Mic 6:6 and much less under the Gospel dispensation, being abolished by the sacrifice of Christ; or this relates to what follows,
to tread my courts? in that unbecoming and hypocritical way they did, and with such wicked hearts and bloody hands. "Courts" are mentioned, because, as Kimchi observes, the Israelites stood in the courts of the Lord's house, and did not go into the temple, only the priests.
John Wesley
1:12 To appear - Upon the three solemn feasts, or upon other occasions. Who required - The thing I commanded, was not only, nor chiefly, that you should offer external sacrifices, but that you should do it with true repentance, with faith in my promises, and sincere resolutions of devoting yourselves to my service.
Robert Jamieson, A. R. Fausset and David Brown
1:12 appear before me--in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Ps 42:2).
who hath required this--as if you were doing God a service by such hypocritical offerings (Job 35:7). God did require it (Ex 23:17), but not in this spirit (Mic 6:6-7).
courts--areas, in which the worshippers were. None but priests entered the temple itself.
1:131:13: Եթէ մատուցանիցէք ինձ նաշիհ՝ զո՛ւր է. եւ խունկք ձեր պի՛ղծ են ինձ. զգլուխս ամսոց ձերոց՝ եւ զշաբաթս՝ եւ զօրն մեծ՝ ո՛չ առնում յանձն.
13 Եթէ ազնիւ ալիւրի հաց մատուցէք ինձ՝ զուր է լինելու. ձեր խնկերն էլ են պիղծ են ինձ համար. ձեր ամսամուտները, շաբաթները եւ տօնական մեծ օրը եւս անընդունելի են ինձ.
13 Ա՛լ ինծի ունայն ընծաներ մի՛ բերէք։Ձեր խունկը ինծի պիղծ է։Ամսագլուխներուն ու շաբաթներուն Եւ ժողովներու գումարուելուն չեմ կրնար հանդուրժել։Ձեր տօնախմբութիւնը անգամ անօրէնութիւն է։
Մի՛ [9]յաճախէք. եթէ մատուցանիցէք ինձ նաշիհ` զուր է, եւ`` խունկք ձեր պիղծ են ինձ. զգլուխս ամսոց ձերոց եւ զշաբաթս եւ զօրն մեծ ոչ առնում յանձն. [10]զպահս եւ զդատարկութիւնս եւ:

1:13: Եթէ մատուցանիցէք ինձ նաշիհ՝ զո՛ւր է. եւ խունկք ձեր պի՛ղծ են ինձ. զգլուխս ամսոց ձերոց՝ եւ զշաբաթս՝ եւ զօրն մեծ՝ ո՛չ առնում յանձն.
13 Եթէ ազնիւ ալիւրի հաց մատուցէք ինձ՝ զուր է լինելու. ձեր խնկերն էլ են պիղծ են ինձ համար. ձեր ամսամուտները, շաբաթները եւ տօնական մեծ օրը եւս անընդունելի են ինձ.
13 Ա՛լ ինծի ունայն ընծաներ մի՛ բերէք։Ձեր խունկը ինծի պիղծ է։Ամսագլուխներուն ու շաբաթներուն Եւ ժողովներու գումարուելուն չեմ կրնար հանդուրժել։Ձեր տօնախմբութիւնը անգամ անօրէնութիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Не нос{и}те больше даров тщетных: курение отвратительно для Меня; новомесячий и суббот, праздничных собраний не могу терпеть: беззаконие и празднование!
1:13 οὐ ου not προσθήσεσθε προστιθημι add; continue ἐὰν εαν and if; unless φέρητε φερω carry; bring σεμίδαλιν σεμιδαλις fine flour μάταιον ματαιος superficial θυμίαμα θυμιαμα incense βδέλυγμά βδελυγμα abomination μοί μοι me ἐστιν ειμι be τὰς ο the νουμηνίας νουμηνια new month ὑμῶν υμων your καὶ και and; even τὰ ο the σάββατα σαββατον Sabbath; week καὶ και and; even ἡμέραν ημερα day μεγάλην μεγας great; loud οὐκ ου not ἀνέχομαι ανεχω put up with; bear up νηστείαν νηστεια fast καὶ και and; even ἀργίαν αργια idleness; laziness
1:13 לֹ֣א lˈō לֹא not תֹוסִ֗יפוּ ṯôsˈîfû יסף add הָבִיא֙ hāvî בוא come מִנְחַת־ minḥaṯ- מִנְחָה present שָׁ֔וְא šˈāwᵊ שָׁוְא vanity קְטֹ֧רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice תֹּועֵבָ֛ה tôʕēvˈā תֹּועֵבָה abomination הִ֖יא hˌî הִיא she לִ֑י lˈî לְ to חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month וְ wᵊ וְ and שַׁבָּת֙ šabbˌāṯ שַׁבָּת sabbath קְרֹ֣א qᵊrˈō קרא call מִקְרָ֔א miqrˈā מִקְרָא convocation לֹא־ lō- לֹא not אוּכַ֥ל ʔûḵˌal יכל be able אָ֖וֶן ʔˌāwen אָוֶן wickedness וַ wa וְ and עֲצָרָֽה׃ ʕᵃṣārˈā עֲצָרָה assembly
1:13. ne adferatis ultra sacrificium frustra incensum abominatio est mihi neomeniam et sabbatum et festivitates alias non feram iniqui sunt coetus vestriOffer sacrifice no more in vain: incense is an abomination to me. The new moons, and the sabbaths and other festivals I will not abide, your assemblies are wicked.
13. Bring no more vain oblations; incense is an abomination unto me; new moon and sabbath, the calling of assemblies,— I cannot away with iniquity and the solemn meeting.
1:13. You should no longer offer sacrifice vain. Incense is an abomination to me. The new moons and the Sabbaths and the other feast days, I will not receive. Your gatherings are iniquitous.
1:13. Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; [it is] iniquity, even the solemn meeting.
Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; [it is] iniquity, even the solemn meeting:

1:13 Не нос{и}те больше даров тщетных: курение отвратительно для Меня; новомесячий и суббот, праздничных собраний не могу терпеть: беззаконие и празднование!
1:13
οὐ ου not
προσθήσεσθε προστιθημι add; continue
ἐὰν εαν and if; unless
φέρητε φερω carry; bring
σεμίδαλιν σεμιδαλις fine flour
μάταιον ματαιος superficial
θυμίαμα θυμιαμα incense
βδέλυγμά βδελυγμα abomination
μοί μοι me
ἐστιν ειμι be
τὰς ο the
νουμηνίας νουμηνια new month
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
σάββατα σαββατον Sabbath; week
καὶ και and; even
ἡμέραν ημερα day
μεγάλην μεγας great; loud
οὐκ ου not
ἀνέχομαι ανεχω put up with; bear up
νηστείαν νηστεια fast
καὶ και and; even
ἀργίαν αργια idleness; laziness
1:13
לֹ֣א lˈō לֹא not
תֹוסִ֗יפוּ ṯôsˈîfû יסף add
הָבִיא֙ hāvî בוא come
מִנְחַת־ minḥaṯ- מִנְחָה present
שָׁ֔וְא šˈāwᵊ שָׁוְא vanity
קְטֹ֧רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
תֹּועֵבָ֛ה tôʕēvˈā תֹּועֵבָה abomination
הִ֖יא hˌî הִיא she
לִ֑י lˈî לְ to
חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month
וְ wᵊ וְ and
שַׁבָּת֙ šabbˌāṯ שַׁבָּת sabbath
קְרֹ֣א qᵊrˈō קרא call
מִקְרָ֔א miqrˈā מִקְרָא convocation
לֹא־ lō- לֹא not
אוּכַ֥ל ʔûḵˌal יכל be able
אָ֖וֶן ʔˌāwen אָוֶן wickedness
וַ wa וְ and
עֲצָרָֽה׃ ʕᵃṣārˈā עֲצָרָה assembly
1:13. ne adferatis ultra sacrificium frustra incensum abominatio est mihi neomeniam et sabbatum et festivitates alias non feram iniqui sunt coetus vestri
Offer sacrifice no more in vain: incense is an abomination to me. The new moons, and the sabbaths and other festivals I will not abide, your assemblies are wicked.
1:13. You should no longer offer sacrifice vain. Incense is an abomination to me. The new moons and the Sabbaths and the other feast days, I will not receive. Your gatherings are iniquitous.
1:13. Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; [it is] iniquity, even the solemn meeting.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Дары - по евр. mincha в отличие от zebach, означают приношения хлебные (Лев 2-я гл.)

Тщетные - правильнее сказать, лживые, не выражающие действительного настроения приносящих. Такой дар, по более точному переводу с еврейского, есть отвратительное курение для Бога. Здесь mincha называется курением потому, что часть хлебного приношения вместе с ладаном сжигалась на жертвеннике (Лев 2:2).

Новомесячие. Начало каждого месяца или каждое новолуние сопровождалось прибавлением к ежедневной жертве всесожжения праздничного жертвоприношения, состоявшего из двух тельцов, одного овна и семи единолетних агнцев, с соответственным хлебным приношением. Кроме того, приносилась еще жертва о грехе, состоявшая из одного козла; в это время священники трубили в священные трубы (Чис 28:11-15; 10:10). В позднейшее время еврейской истории, в дни новомесячий прекращалась торговля и промыслы (Ам 8:5) и набожные израильтяне искали назидания у пророков. Празднуя новомесячье, Израиль испрашивал у Господа благословение на труды в начинающийся месяц (Кейль. Руков. к библ. археологии, ч. 1: -я, § 73. Киев, 1871: г.
Adam Clarke: Commentary on the Bible - 1831
1:13: The new moons and Sabbaths "The fast and the day of restraint" - און ועצרה aven vaatsarah. These words are rendered in many different manners by different interpreters, to a good and probable sense by all; but I think by none in such a sense as can arise from the phrase itself, agreeably to the idiom of the Hebrew language. Instead of און aven, the Septuagint manifestly read צום tsom, νηστειαν, "the fast." This Houbigant has adopted. The prophet could not well have omitted the fast in the enumeration of their solemnities, nor the abuse of it among the instances of their hypocrisy, which he has treated at large with such force and elegance in his fifty-eighth chapter. Observe, also, that the prophet Joel, (Joe 1:14, and Joe 2:15), twice joins together the fast and the day of restraint: -
עצרה קראו צום קדשו atsarah kiru tsom kaddeshu
"Sanctify a fast; proclaim a day of restraint:"
which shows how properly they are here joined together. עצרה atsarah, "the restraint," is rendered, both here and in other places of our English translation, "the solemn assembly." Certain holy days ordained by the law were distinguished by a particular charge that "no servile work should be done therein;" Lev 23:36; Num 29:35; Deu 16:8. This circumstance clearly explains the reason of the name, the restraint, or the day of restraint, given to those days.
If I could approve of any translation of these two words which I have met with, it should be that of the Spanish version of the Old Testament, made for the use of the Spanish Jews: Tortura y detenimento, "it is a pain and a constraint unto me." But I still think that the reading of the Septuagint is more probably the truth.
Albert Barnes: Notes on the Bible - 1834
1:13: Bring no more - God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which it was done. He desired a better state of mind; he preferred purity of heart to all this external homage.
Vain - Hebrew "offering of vanity" - שׁוא shâ v' - offerings which were hollow, false, deceitful, and hypocritical.
Oblations - מנחת minchath. This word properly denotes a gift, or present, of any kind Gen 32:13, and then especially a present or offering to the Deity, Gen 4:3-5. It does not denote a bloody offering, but what is improperly rendered in the Old Testament, a meat-offering Lev 2:1; Lev 6:14; Lev 9:17 - an offering made of flour or fruits, with oil and frankincense. A small part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt, Lev 2:1, Lev 2:9, Lev 2:13. The proper translation would have been meat or flour-offering rather than meat-offering, since the word meat with us now denotes animal food only.
Incense - More properly frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera. Its leaves were like those of a pear-tree. It grew around Mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dogdays. It was much used in worship, not only by the Jews, but by the pagan. When burned, it produced an agreeable odor; and hence, it is called a sacrifice of sweet smell, an odor acceptable to God; compare Phi 4:18. That which was burned among the Jews was prepared in a special manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way than that prescribed by the law: see Exo 30:34, ...
Is an abomination - Is hateful, or an object of abhorrence; that is, as it was offered by them, with hollow service, and with hypocritical hearts.
The new moons - On the appearance of the new moon. in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-offering, were required to be offered to God, Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October), was the beginning of their civil year, and was commanded to be observed as a festival, Lev 23:24-25. The appearance of the new moon was announced by the blowing of silver trumpets, Num 10:10. Hence, the annual festival was called sometimes, 'the memorial of the blowing of trumpets.' The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation; but persons were stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem, and when it was discovered, the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year, but it is not improbable that the Jews observed each return of the new moon as such.
And sabbaths - שׁבת shabbâ th, from שׁבת shâ bath, "to cease to do anything"; "to rest from labor." The words used here are all in the singular number, and should have been rendered 'the new moon, and the sabbath, and the calling of the assembly;' though used in a collective sense. The sabbaths here refer not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest Gen 2:2-3; and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness, Lev 16:31; 23:24-39.
The calling of assemblies - The solemn convocations or meetings at their festivals and fasts.
I cannot away with - Hebrew אוּכל לא lo' 'û kal - I cannot bear, or endure.
It is iniquity - That is, in the way in which it is conducted. This is a strong emphatic expression. It is not merely evil, and tending to evil; but it is iniquity itself. There was no mixture of good.
Even the solemn meeting - The word which is used here - עצרה ‛ ă tsâ râ h - comes from the verb עצר ‛ â tsar, which signifies to shut up, or to close; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they shut up, or closed the sacred festivals. Hence, that day was called the great day of the feast, as being a day of special solemnity and impressiveness; see the note at Joh 7:37; compare Lev. 23:3-36. In the translation of this word, however, there is a great variety in the ancient versions. Vulgate, 'Your assemblies are iniquitous.' Septuagint, 'Your new moons, and sabbaths, and great day, I cannot endure; fasting and idleness.' Chald. Paraph., 'Sacrifice is abominable before me; and your new moons, and sabbaths, "since you will not forsake your sins, so that your prayer may be heard in the time of your assembling." Syriac, 'In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that (that is, sacrifices) which has been Obtained by fraud and violence.' The English translation has, however, probably expressed the correct sense of the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: vain: Eze 20:39; Mal 1:10; Mat 15:9; Luk 11:42
incense: Isa 66:3; Pro 21:27
the new: Lev. 23:1-44; Num. 28:1-29:40; Deut. 16:1-22; Lam 2:6; Joe 1:14, Joe 2:15
it is: Co1 11:17; Phi 1:15
iniquity: or, grief, Psa 78:40; Eph 4:30
Carl Friedrich Keil and Franz Delitzsch
1:13
Because they had not performed what Jehovah commanded as He commanded it, He expressly forbids them to continue it. "Continue not to bring lying meat-offering; abomination incense is it to me." Minchah (the meat-offering) was the vegetable offering, as distinguished from zebach, the animal sacrifice. It is called a "lying meat-offering," as being a hypocritical dead work, behind which there was none of the feeling which it appeared to express. In the second clause the Sept., Vulg., Gesenius, and others adopt the rendering "incense - an abomination is it to me," ketoreth being taken as the name of the daily burning of incense upon the golden altar in the holy place (Ex 30:8). But neither in Ps 141:2, where prayer is offered by one who is not a priest, nor in the passage before us, where the reference is not to the priesthood, but to the people and to their deeds, is this continual incense to be thought of. Moreover, it is much more natural to regard the word ketoreth not as a bold absolute case, but, according to the conjunctive darga with which it is marked, as constructive rather; and this is perfectly allowable. The meat-offering is called "incense" (ketoreth) with reference to the so-called azcarah, i.e., that portion which the priest burned upon the altar, to bring the grateful offerer into remembrance before God (called "burning the memorial," hiktir azcârâh, in Lev 2:2). As a general rule, this was accompanied with incense (Is 66:3), the whole of which was placed upon the altar, and not merely a small portion of it. The meat-offering, with its sweet-smelling savour, was merely the form, which served as an outward expression of the thanksgiving for God's blessing, or the longing for His blessing, which really ascended in prayer. But in their case the form had no such meaning. It was nothing but the form, with which they thought they had satisfied God; and therefore it was an abomination to Him. Is 1:13. God was just as little pleased with their punctilious observance of the feasts: "New-moon and Sabbath, calling of festal meetings ... I cannot bear ungodliness and a festal crowd." The first objective notions, which are logically governed by "I cannot bear" (לא־אוּכל: literally, a future hophal - I am unable, incapable, viz., to bear, which may be supplied, according to Ps 101:5; Jer 44:22; Prov 30:21), become absolute cases here, on account of another grammatical object presenting itself in the last two nouns: "ungodliness and a festal crowd." As for new-moon and Sabbath (the latter always signifies the weekly Sabbath when construed with Chodesh) - and, in fact, the calling of meetings of the whole congregation on the weekly Sabbath and high festivals, which was a simple duty according to Lev 23 - Jehovah could not endure festivals associated with wickedness. עצרה (from עצר, to press, or crowd thickly together) is synonymous with מקרא), so far as its immediate signification is concerned, as Jer 9:1 clearly shows, just as πανήγυρις is synonymous with εκκλησία . און (from אוּן, to breathe) is moral worthlessness, regarded as an utter absence of all that has true essence and worth in the sight of God. The prophet intentionally joins these two nouns together. A densely crowded festal meeting, combined with inward emptiness and barrenness on the part of those who were assembled together, was a contradiction which God could not endure.
Geneva 1599
1:13 (t) Bring no more vain oblations; incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot endure; [it is] iniquity, even the solemn meeting.
(t) Without faith and repentance.
John Gill
1:13 Bring no more vain oblations,.... As all such were, which were offered up without faith in Christ, in hypocrisy, and with dependence on them for pardon and atonement, and particularly when put an end to by the sacrifice of Christ; see Mt 15:9. The Targum renders it, "an oblation of robbery"; see Is 60:8.
incense is an abomination to me; instead of being of a sweet smell. This was burnt on the altar of incense, and put upon the sacrifices, Ex 30:1 was typical of prayer, Ps 141:2 but now under the Gospel dispensation to be disused, and so disagreeable to God, that it is as if an idol was blessed, Is 66:3.
the new moons; the feasts kept on the first day of the month, at the appearance of the moon:
and sabbaths; observed every seventh day, every seventh year, and every seven times seventh year:
the calling of assemblies; or "the new moon and sabbath, do not call a congregation". These assemblies called were the holy convocations on the seventh day sabbath, at the feasts of passover, pentecost, and tabernacles, at the blowing of the trumpets, and on the day of atonement, Lev 23:3 &c. Num 28:26. The words,
I cannot away with or "bear", may be joined with the following word, "iniquity"; and the meaning is, that the Lord could not bear the iniquity that was in their hearts when they had their solemn assemblies and holy convocations:
Tit is iniquity, even the solemn meeting: or cessation from work on any of the above festivals; particularly the feast of weeks, or pentecost, was called "Atzareth", by the Jews (g), the same word with this here (h).
(g) Misn. Chagiga, c. 2. sect. 4. (h) The whole verse, agreeably to the accents, is thus rendered by Reinbeck. de Accent. Heb. p. 377, 378.
"Do not go on to offer oblation of vanity; incense of abomination is it to me; do not go on, I say, on the new moon, and sabbath, to call a convocation: I cannot bear iniquity, together with the most solemn congregation.''
John Wesley
1:13 The solemn meeting - The most solemn day of each of the three feasts, which was the last day.
Robert Jamieson, A. R. Fausset and David Brown
1:13 oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Lev 2:1-13). Hebrew, mincha.
incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Ps 141:2; Rev_ 8:3).
new moons--observed as festivals (Num 10:10; Num 28:11, Num 28:14) with sacrifices and blowing of silver trumpets.
sabbaths--both the seventh day and the beginning and closing days of the great feasts (Lev. 23:24-39).
away with--bear, MAURER translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Lev 23:36; Jn 7:37).
1:141:14: զպահս եւ զդատարկութիւնս, եւ զամսագլուխս ձեր, եւ զտօնս ձեր ատեա՛ց անձն իմ։ Յագեալ եմ ձեւք, ո՛չ եւս ներեցից մեղաց ձերոց։
14 ձեր պահեցողութիւնն ու հանգիստը, ձեր ամսամուտներն ու տօները ատեց իմ հոգին: Կշտացել եմ ձեզնից, այլեւս չեմ ների ձեր մեղքերը:
14 Ձեր ամսագլուխներէն ու տօներէն կը զզուի իմ հոգիս, Անոնք իմ վրաս ծանր բեռ եղան, Վերցնելէ յոգնեցայ։
զամսագլուխս ձեր եւ զտօնս ձեր ատեաց անձն իմ. [11]յագեալ եմ ձեւք, ոչ եւս ներեցից մեղաց ձերոց:

1:14: զպահս եւ զդատարկութիւնս, եւ զամսագլուխս ձեր, եւ զտօնս ձեր ատեա՛ց անձն իմ։ Յագեալ եմ ձեւք, ո՛չ եւս ներեցից մեղաց ձերոց։
14 ձեր պահեցողութիւնն ու հանգիստը, ձեր ամսամուտներն ու տօները ատեց իմ հոգին: Կշտացել եմ ձեզնից, այլեւս չեմ ների ձեր մեղքերը:
14 Ձեր ամսագլուխներէն ու տօներէն կը զզուի իմ հոգիս, Անոնք իմ վրաս ծանր բեռ եղան, Վերցնելէ յոգնեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Новомесячия ваши и праздники ваши ненавидит душа Моя: они бремя для Меня; Мне тяжело нести их.
1:14 καὶ και and; even τὰς ο the νουμηνίας νουμηνια new month ὑμῶν υμων your καὶ και and; even τὰς ο the ἑορτὰς εορτη festival; feast ὑμῶν υμων your μισεῖ μισεω hate ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐγενήθητέ γινομαι happen; become μοι μοι me εἰς εις into; for πλησμονήν πλησμονη repletion; satisfaction οὐκέτι ουκετι no longer ἀνήσω ανιημι remiss; relax τὰς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your
1:14 חָדְשֵׁיכֶ֤ם ḥoḏšêḵˈem חֹדֶשׁ month וּ û וְ and מֹועֲדֵיכֶם֙ môʕᵃḏêḵˌem מֹועֵד appointment שָׂנְאָ֣ה śānᵊʔˈā שׂנא hate נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul הָי֥וּ hāyˌû היה be עָלַ֖י ʕālˌay עַל upon לָ lā לְ to טֹ֑רַח ṭˈōraḥ טֹרַח burden נִלְאֵ֖יתִי nilʔˌêṯî לאה be weary נְשֹֽׂא׃ nᵊśˈō נשׂא lift
1:14. kalendas vestras et sollemnitates vestras odivit anima mea facta sunt mihi molesta laboravi sustinensMy soul hateth your new moons, and your solemnities: they are become troublesome to me, I am weary of bearing them.
14. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
1:14. My soul hates your days of proclamation and your solemnities. They have become bothersome to me. I labor to endure them.
1:14. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear [them].
Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear:

1:14 Новомесячия ваши и праздники ваши ненавидит душа Моя: они бремя для Меня; Мне тяжело нести их.
1:14
καὶ και and; even
τὰς ο the
νουμηνίας νουμηνια new month
ὑμῶν υμων your
καὶ και and; even
τὰς ο the
ἑορτὰς εορτη festival; feast
ὑμῶν υμων your
μισεῖ μισεω hate
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐγενήθητέ γινομαι happen; become
μοι μοι me
εἰς εις into; for
πλησμονήν πλησμονη repletion; satisfaction
οὐκέτι ουκετι no longer
ἀνήσω ανιημι remiss; relax
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ὑμῶν υμων your
1:14
חָדְשֵׁיכֶ֤ם ḥoḏšêḵˈem חֹדֶשׁ month
וּ û וְ and
מֹועֲדֵיכֶם֙ môʕᵃḏêḵˌem מֹועֵד appointment
שָׂנְאָ֣ה śānᵊʔˈā שׂנא hate
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
הָי֥וּ hāyˌû היה be
עָלַ֖י ʕālˌay עַל upon
לָ לְ to
טֹ֑רַח ṭˈōraḥ טֹרַח burden
נִלְאֵ֖יתִי nilʔˌêṯî לאה be weary
נְשֹֽׂא׃ nᵊśˈō נשׂא lift
1:14. kalendas vestras et sollemnitates vestras odivit anima mea facta sunt mihi molesta laboravi sustinens
My soul hateth your new moons, and your solemnities: they are become troublesome to me, I am weary of bearing them.
1:14. My soul hates your days of proclamation and your solemnities. They have become bothersome to me. I labor to endure them.
1:14. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ненависть приписывается Богу в переносном смысле. Это значит, что Бог устраняется от праздников иудейских, которые вовсе не были выражением действительной радости о Боге. - Мне тяжело нести их. Изображая Бога уставшим от этих праздников, пророк, очевидно, намекает здесь на ту усталость, какую и всякий человек ощущает, когда ему приходится заниматься делами, не приносящими никому ни малейшей пользы.
Albert Barnes: Notes on the Bible - 1834
1:14: Your appointed feasts - That is, your assemblies convened on regular set times - מועד mô‛ ê d, from יעד yâ‛ ad, to fix, to appoint. Hengstenberg (Chris. iii. p. 87) has shown that this word (מועדים mô‛ ĕ dı̂ ym) is applied in the Scriptures only to the sabbath, passover, pentecost, day of atonement, and feast of tabernacles. Prof. Alexander, in loc. It is applied to those festivals, because they were fixed by law to certain periods of the year. This verse is a very impressive repetition of the former, as if the soul was full of the subject, and disposed to dwell upon it.
My soul hateth - I hate. Psa 11:5. The nouns נפשׁ nephesh, soul, and רוּח rû ach, spirit, are often used to denote the person himself, and are to be construed as "I." Thus, Isa 26:9 : 'With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early;' that is, 'I myself seek thee; I myself do desire thee.' So the phrase, 'deliver my soul,' - נפשׁי napheshı̂ y - that is, deliver me, Psa 22:20; Psa 84:3; Psa 86:13-14; that thy soul may bless me, Gen 27:19; his soul shall dwell at ease, Psa 25:13; compare Num 11:6; Lev 16:29; Isa 55:2-3; Job 16:4. So the word spirit: 'Thy watchfulness hath preserved my spirit' - רוּחי rû chı̂ y - Job 10:12; compare Psa 31:6; Kg1 21:5. The expression here is emphatic, denoting cordial hatred: odi ex animo.
They are a trouble - טרח ṭ ô rach. In Deu 1:12, this word denotes a burden, an oppressive lead that produces weariness in bearing it. It is a strong expression, denoting that their acts of hypocrisy and sin had become so numerous, that they became a heavy, oppressive lead.
I am weary to bear them - This is language which is taken from the act of carrying a burden until a man becomes weary and faint. So, in accordance with human conceptions, God represents himself as burdened with their vain oblations, and evil conduct. There could be no more impressive statement of the evil effects of sin, than that even Omnipotence was exhausted as with a heavy, oppressive burden.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: my soul: Isa 61:8; Amo 5:21
I am weary: Isa 43:24; Amo 2:13; Zac 11:8; Mal 2:17
Carl Friedrich Keil and Franz Delitzsch
1:14
He gives a still stronger expression to His repugnance: "Your new-moons and your festive seasons my soul hateth; they have become a burden to me; I am weary of bearing them." As the soul (nephesh) of a man, regarded as the band which unites together bodily and spiritual life, though it is not the actual principle of self-consciousness, is yet the place in which he draws, as it were, the circle of self-consciousness, so as to comprehend the whole essence of His being in the single thought of "I;" so, according to a description taken from godlike man, the "soul" (nephesh) of God, as the expression "my soul" indicates, is the centre of His being, regarded as encircled and pervaded (personated) by self-consciousness; and therefore, whatever the soul of God hates (vid., Jer 15:1) or loves (Is 42:1), is hated or loved in the inmost depths and to the utmost bounds of His being (Psychol. p. 218). Thus He hated each and all of the festivals that were kept in Jerusalem, whether the beginnings of the month, or the high feast-days (moadim, in which, according to Lev 23, the Sabbath was also included) observed in the course of the month. For a long time past they had become a burden and annoyance to Him: His long-suffering was weary of such worship. "To bear" (נשׂא), in Isaiah, even in Is 18:3, for שׂאת or שׂאת ro , and here for לשׂאת: Ewald, 285, c) has for its object the seasons of worship already mentioned.
Geneva 1599
1:14 Your (u) new moons and your appointed feasts my soul hateth: they are a trouble to me; I am weary of bearing [them].
(u) Your sacrifices offered in the new moons and feasts: he condemns by this hypocrites who think to please God with ceremonies and they themselves are void of faith and mercy.
John Gill
1:14 Your new moons and your appointed feasts my soul hateth,.... The Targum is,
"my Word abhorreth;''
the Messiah, the essential Word. These are the same as before.
They are a trouble unto me; as they were kept and observed, either when they should not, or in a manner unbecoming:
I am weary to bear them; because of the sins with which they made him to serve, Is 43:24.
Robert Jamieson, A. R. Fausset and David Brown
1:14 appointed--the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [HENGSTENBERG]; they alone were fixed to certain times of the year.
weary-- (Is 43:24).
1:151:15: Յորժամ համբառնայցէք զձեռս ձեր՝ դարձուցի՛ց զերեսս իմ ՚ի ձէնջ. եւ եթէ յաճախիցէք յաղօթս՝ ո՛չ լուայց ձեզ. զի ձեռք ձեր լի՛ են արեամբ։
15 Երբ աղօթքի համար դէպի վեր բարձրացնէք ձեր ձեռքերը, երես եմ դարձնելու ձեզանից, եւ եթէ բազմապատկէք ձեր աղօթքները, չեմ լսելու ձեզ, որովհետեւ ձեր ձեռքերը լի են արիւնով:
15 Ուստի երբ ձեռքերնիդ տարածէք, Աչքերս ձեզմէ պիտի ծածկեմ, Նաեւ երբ աղօթքնիդ շատցնէք, պիտի չլսեմ, Վասն զի ձեռքերնիդ արիւնով լեցուն են։
Յորժամ համբառնայցէք զձեռս ձեր` դարձուցից զերեսս իմ ի ձէնջ, եւ եթէ յաճախիցէք յաղօթս` ոչ լուայց ձեզ. զի ձեռք ձեր լի են արեամբ:

1:15: Յորժամ համբառնայցէք զձեռս ձեր՝ դարձուցի՛ց զերեսս իմ ՚ի ձէնջ. եւ եթէ յաճախիցէք յաղօթս՝ ո՛չ լուայց ձեզ. զի ձեռք ձեր լի՛ են արեամբ։
15 Երբ աղօթքի համար դէպի վեր բարձրացնէք ձեր ձեռքերը, երես եմ դարձնելու ձեզանից, եւ եթէ բազմապատկէք ձեր աղօթքները, չեմ լսելու ձեզ, որովհետեւ ձեր ձեռքերը լի են արիւնով:
15 Ուստի երբ ձեռքերնիդ տարածէք, Աչքերս ձեզմէ պիտի ծածկեմ, Նաեւ երբ աղօթքնիդ շատցնէք, պիտի չլսեմ, Վասն զի ձեռքերնիդ արիւնով լեցուն են։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 И когда вы простираете руки ваши, Я закрываю от вас очи Мои; и когда вы умножаете моления ваши, Я не слышу: ваши руки полны крови.
1:15 ὅταν οταν when; once τὰς ο the χεῖρας χειρ hand ἐκτείνητε εκτεινω extend πρός προς to; toward με με me ἀποστρέψω αποστρεφω turn away; alienate τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἀφ᾿ απο from; away ὑμῶν υμων your καὶ και and; even ἐὰν εαν and if; unless πληθύνητε πληθυνω multiply τὴν ο the δέησιν δεησις petition οὐκ ου not εἰσακούσομαι εισακουω heed; listen to ὑμῶν υμων your αἱ ο the γὰρ γαρ for χεῖρες χειρ hand ὑμῶν υμων your αἵματος αιμα blood; bloodstreams πλήρεις πληρης full
1:15 וּ û וְ and בְ vᵊ בְּ in פָרִשְׂכֶ֣ם fāriśᵊḵˈem פרשׂ spread out כַּפֵּיכֶ֗ם kappêḵˈem כַּף palm אַעְלִ֤ים ʔaʕlˈîm עלם hide עֵינַי֙ ʕênˌay עַיִן eye מִכֶּ֔ם mikkˈem מִן from גַּ֛ם gˈam גַּם even כִּֽי־ kˈî- כִּי that תַרְבּ֥וּ ṯarbˌû רבה be many תְפִלָּ֖ה ṯᵊfillˌā תְּפִלָּה prayer אֵינֶ֣נִּי ʔênˈennî אַיִן [NEG] שֹׁמֵ֑עַ šōmˈēₐʕ שׁמע hear יְדֵיכֶ֖ם yᵊḏêḵˌem יָד hand דָּמִ֥ים dāmˌîm דָּם blood מָלֵֽאוּ׃ mālˈēʔû מלא be full
1:15. et cum extenderitis manus vestras avertam oculos meos a vobis et cum multiplicaveritis orationem non audiam manus vestrae sanguine plenae suntAnd when you stretch forth your hands, I will turn away my eyes from you: and when you multiply prayer, I will not hear: for your hands are full of blood.
15. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
1:15. And so, when you extend your hands, I will avert my eyes from you. And when you multiply your prayers, I will not heed you. For your hands are full of blood.
1:15. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood:

1:15 И когда вы простираете руки ваши, Я закрываю от вас очи Мои; и когда вы умножаете моления ваши, Я не слышу: ваши руки полны крови.
1:15
ὅταν οταν when; once
τὰς ο the
χεῖρας χειρ hand
ἐκτείνητε εκτεινω extend
πρός προς to; toward
με με me
ἀποστρέψω αποστρεφω turn away; alienate
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
ἀφ᾿ απο from; away
ὑμῶν υμων your
καὶ και and; even
ἐὰν εαν and if; unless
πληθύνητε πληθυνω multiply
τὴν ο the
δέησιν δεησις petition
οὐκ ου not
εἰσακούσομαι εισακουω heed; listen to
ὑμῶν υμων your
αἱ ο the
γὰρ γαρ for
χεῖρες χειρ hand
ὑμῶν υμων your
αἵματος αιμα blood; bloodstreams
πλήρεις πληρης full
1:15
וּ û וְ and
בְ vᵊ בְּ in
פָרִשְׂכֶ֣ם fāriśᵊḵˈem פרשׂ spread out
כַּפֵּיכֶ֗ם kappêḵˈem כַּף palm
אַעְלִ֤ים ʔaʕlˈîm עלם hide
עֵינַי֙ ʕênˌay עַיִן eye
מִכֶּ֔ם mikkˈem מִן from
גַּ֛ם gˈam גַּם even
כִּֽי־ kˈî- כִּי that
תַרְבּ֥וּ ṯarbˌû רבה be many
תְפִלָּ֖ה ṯᵊfillˌā תְּפִלָּה prayer
אֵינֶ֣נִּי ʔênˈennî אַיִן [NEG]
שֹׁמֵ֑עַ šōmˈēₐʕ שׁמע hear
יְדֵיכֶ֖ם yᵊḏêḵˌem יָד hand
דָּמִ֥ים dāmˌîm דָּם blood
מָלֵֽאוּ׃ mālˈēʔû מלא be full
1:15. et cum extenderitis manus vestras avertam oculos meos a vobis et cum multiplicaveritis orationem non audiam manus vestrae sanguine plenae sunt
And when you stretch forth your hands, I will turn away my eyes from you: and when you multiply prayer, I will not hear: for your hands are full of blood.
1:15. And so, when you extend your hands, I will avert my eyes from you. And when you multiply your prayers, I will not heed you. For your hands are full of blood.
1:15. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Простертие рук или воздеяние рук к небу служило у всех народов внешним выражением молитвенных воздыханий к Богу (3: Цар 8:22, 54; Пс 140:2).

Полны крови. Здесь по-еврейски слово кровь поставлено в числе множественном, что указывает на изобилие крови. Пророк представляет иудеев, приходящих молиться в храм, как преступников, убийц, которые не успели еще вымыть рук после соделанного ими убийства.
Adam Clarke: Commentary on the Bible - 1831
1:15: When ye spread - The Syriac, Septuagint, and a MS., read בפרשכם beparshecem, without the conjunction ו vau.
Your hands "For your hands" - Αἱ γαρ χειρες - Sept. Manus enim vestrae-Vulg. They seem to have read כי ידיכם ki yedeychem.
Albert Barnes: Notes on the Bible - 1834
1:15: Ye spread forth your hands - This is an expression denoting the act of supplication. When we ask for help, we naturally stretch out our hands, as if to receive it. The expression therefore is equivalent to 'when ye pray, or implore mercy.' Compare Exo 9:29; Exo 17:11-12; Kg1 8:22.
I will hide mine eyes ... - That is, I will not attend to, or regard your supplications. The Chaldee Paraphrase is, 'When your priests expand their hands to pray for you.'
Your hands ... - This is given as a reason why he would not hear. The expression full of blood, denotes crime and guilt of a high order - as, in murder, the hands would be dripping in blood, and as the stain on the hands would be proof of guilt. It is probably a figurative expression, not meaning literally that they were murderers, but that they were given to rapine and injustice; to the oppression of the poor, the widow, etc. The sentiment is, that because they indulged in sin, and came, even in their prayers, with a determination still to indulge it, God would not hear them. The same sentiment is elsewhere expressed; Psa 66:18 : 'If I regard iniquity in my heart, the Lord will not hear me;' Pro 28:9 : 'He that turneth away his ear from hearing the law, even his prayer shall be abomination;' Jer 16:10-12; Zac 7:11-12; Pro 1:28-29. This is the reason why the prayers of sinners are not heard - But the truth is abundantly taught in the Scriptures, that if sinners will forsake their sins, the greatness of their iniquity is no obstacle to forgiveness; Isa 1:18; Mat 11:28; Luk 16:11-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: when: Isa 59:2; Kg1 8:22, Kg1 8:54; Ezr 9:5; Job 27:8, Job 27:9, Job 27:20; Psa 66:18, Psa 134:2; Pro 1:28; Jer 14:12; Eze 8:17, Eze 8:18; Mic 3:4; Zac 7:13; Luk 13:25-28; Ti1 2:8
I will: Isa 58:7; Psa 55:1
make many prayers: Heb. multiply prayer, Mat 6:7, Mat 23:14
your hands: Isa 59:2, Isa 59:3; Jer 7:8-10; Mic 3:9-11
blood: Heb. bloods
Carl Friedrich Keil and Franz Delitzsch
1:15
Their self-righteousness, so far as it rested upon sacrifices and festal observances, was now put to shame, and the last inward bulwark of the sham holy nation was destroyed: "And if ye stretch out your hands, I hide my eyes from you; if ye make ever so much praying, I do not hear: your hands are full of blood." Their praying was also an abomination to God. Prayer is something common to man: it is the interpreter of religious feeling, which intervenes and mediates between God and man;
(Note: The primary idea of hithpallel and tephillah is not to be obtained from Deut 9:18 and Ezra 10:1, as Dietrich and Frst suppose, who make hithpallel equivalent to hithnappel, to throw one's self down; but from 1Kings 2:25, "If a man sin against a man, the authorities right him" (וּפללו אלהים: it is quite a mistake to maintain that Elohim cannot have this meaning), i.e., they can set right the relation which he has disturbed. "But if one sin against Jehovah, who shall mediate for him (מי יתפּלּל־לו, quis intercedat pro eo)?" We may see from this that prayer is regarded as mediation, which sets right and establishes fellowship; and hithpallel signifies to make one's self a healer of divisions, or to settle for one's self, to strive after a settlement (sibi, pro se, intercedere: cf., Job 19:16, hithchannen, sibi propitium facere; Job 13:27, hithchakkah, sibi insculpere, like the Arabic ichtatta, to bound off for one's self).)
Tit is the true spiritual sacrifice. The law contains no command to pray, and, with the exception of Deut 26, no form of prayer. Praying is so natural to man as man, that there was no necessity for any precept to enforce this, the fundamental expression of the true relation to God. The prophet therefore comes to prayer last of all, so as to trace back their sham-holiness, which was corrupt even to this the last foundation, to its real nothingness. "Spread out," parash, or pi pērēsh, to stretch out; used with Cappaim to denote swimming in Is 25:11. It is written here before a strong suffix, as in many other passages, e.g., Is 52:12, with the inflection i instead of e. This was the gesture of a man in prayer, who spread out his hands, and when spread out, stretched them towards heaven, or to the most holy place in the temple, and indeed (as if with the feeling of emptiness and need, and with a desire to receive divine gifts) held up the hollow or palm of his hand (Cappaim: cf., tendere palmas, e.g., Virg. Aen. xii. 196, tenditque ad sidera palmas). However much they might stand or lie before Him in the attitude of prayer, Jehovah hid His eyes, i.e., His omniscience knew nothing of it; and even though they might pray loud and long (gam chi, etiamsi: compare the simple Chi, Jer 14:12), He was, as it were, deaf to it all. We should expect Chi here to introduce the explanation; but the more excited the speaker, the shorter and more unconnected his words. The plural damim always denotes human blood as the result of some unnatural act, and then the bloody deed and the bloodguiltiness itself. The plural number neither refers to the quantity nor to the separate drops, but is the plural of production, which Dietrich has so elaborately discussed in his Abhandlung, p. 40.
(Note: As Chittah signified corn standing in the field, and Chittim corn threshed and brought to the market, so damim was not blood when flowing through the veins, but when it had flowed out-in other words, when it had been violently shed. (For the Talmudic misinterpretation of the true state of the case, see my Genesis, p. 626.))
The terrible damim stands very emphatically before the governing verb, pointing to many murderous acts that had been committed, and deeds of violence akin to murder. Not, indeed, that we are to understand the words as meaning that there was really blood upon their hands when they stretched them out in prayer; but before God, from whom no outward show can hide the true nature of things, however clean they might have washed themselves, they still dripped with blood. The expostulations of the people against the divine accusations have thus been negatively set forth and met in Is 1:11-15 : Jehovah could not endure their work-righteous worship, which was thus defiled with unrighteous works, even to murder itself. The divine accusation is now positively established in Is 1:16, Is 1:17, by the contrast drawn between the true righteousness of which the accused were destitute, and the false righteousness of which they boasted. The crushing charge is here changed into an admonitory appeal; and the love which is hidden behind the wrath, and would gladly break through, already begins to disclose itself. There are eight admonitions. The first three point to the removal of evil; the other five to the performance of what is good.
Geneva 1599
1:15 And when ye spread forth your hands, I will hide my eyes from you: yea, when ye make many prayers, I will not hear: your hands are full (x) of blood.
(x) He shows that where men are given to evil, deceit, cruelty and extortion, which is meant by blood, there God will show his anger and not accept them though they seem holy, as in (Is 59:3).
John Gill
1:15 And when ye spread forth your hands,.... That is, in prayer, this being a prayer gesture: hence the Targum paraphrases it,
"and when the priests spread out their hands to pray for you.''
I will hide mine eyes from you; will not look upon them, nor regard their prayer; see Lam 3:42.
yea, when ye make many prayers; as the Scribes and Pharisees did in Christ's time, and thought to be heard for their much speaking, like the Gentiles, Mt 6:7.
I will not hear; so as to give an answer, or fulfil their requests: the reason follows,
your hands are full of blood; of the prophets of the Lord, of Christ and his followers, whom they put to death.
John Wesley
1:15 Blood - You are guilty of murder, and oppression.
Robert Jamieson, A. R. Fausset and David Brown
1:15 (Ps 66:18; Prov 28:9; Lam 3:43-44).
spread . . . hands--in prayer (3Kings 8:22). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (Mt 23:35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (Deut 10:16), that outward ritualism would satisfy God.
1:161:16: Լուացարո՛ւք, սրբեցարո՛ւք. ընկեցէ՛ք զչարիս ձեր յանձանց ձերոց առաջի աչաց իմոց. դադարեցէ՛ք ՚ի չարեաց ձերոց.
16 Լուացուեցէ՛ք, մաքրուեցէ՛ք, իմ աչքի առաջ ձեր չար արարքները թօթափեցէ՛ք ձեզնից, վե՛րջ տուէք ձեր չարագործութիւններին:
16 Լուացուեցէ՛ք, մաքրուեցէ՛ք, Իմ աչքերուս առջեւէն ձեր չար գործերը մէկդի՛ ըրէք, Չարութիւն գործելէ դադրեցէ՛ք
Լուացարուք, սրբեցարուք, ընկեցէք զչարիս ձեր յանձանց ձերոց առաջի աչաց իմոց. դադարեցէք ի չարեաց ձերոց:

1:16: Լուացարո՛ւք, սրբեցարո՛ւք. ընկեցէ՛ք զչարիս ձեր յանձանց ձերոց առաջի աչաց իմոց. դադարեցէ՛ք ՚ի չարեաց ձերոց.
16 Լուացուեցէ՛ք, մաքրուեցէ՛ք, իմ աչքի առաջ ձեր չար արարքները թօթափեցէ՛ք ձեզնից, վե՛րջ տուէք ձեր չարագործութիւններին:
16 Լուացուեցէ՛ք, մաքրուեցէ՛ք, Իմ աչքերուս առջեւէն ձեր չար գործերը մէկդի՛ ըրէք, Չարութիւն գործելէ դադրեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Омойтесь, очиститесь; удалите злые деяния ваши от очей Моих; перестаньте делать зло;
1:16 λούσασθε λουω bathe καθαροὶ καθαρος clean; clear γένεσθε γινομαι happen; become ἀφέλετε αφαιρεω take away τὰς ο the πονηρίας πονηρια harm; malignancy ἀπὸ απο from; away τῶν ο the ψυχῶν ψυχη soul ὑμῶν υμων your ἀπέναντι απεναντι before; contrary τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine παύσασθε παυω stop ἀπὸ απο from; away τῶν ο the πονηριῶν πονηρια harm; malignancy ὑμῶν υμων your
1:16 רַחֲצוּ֙ raḥᵃṣˌû רחץ wash הִזַּכּ֔וּ hizzakkˈû זכה be clean הָסִ֛ירוּ hāsˈîrû סור turn aside רֹ֥עַ rˌōₐʕ רֹעַ wickedness מַעַלְלֵיכֶ֖ם maʕallêḵˌem מַעֲלָל deed מִ mi מִן from נֶּ֣גֶד nnˈeḡeḏ נֶגֶד counterpart עֵינָ֑י ʕênˈāy עַיִן eye חִדְל֖וּ ḥiḏlˌû חדל cease הָרֵֽעַ׃ hārˈēₐʕ רעע be evil
1:16. lavamini mundi estote auferte malum cogitationum vestrarum ab oculis meis quiescite agere perverseWash yourselves, be clean, take away the evil of your devices from my eyes, cease to do perversely,
16. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil:
1:16. Wash, become clean, take away the evil of your intentions from my eyes. Cease to act perversely.
1:16. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil:

1:16 Омойтесь, очиститесь; удалите злые деяния ваши от очей Моих; перестаньте делать зло;
1:16
λούσασθε λουω bathe
καθαροὶ καθαρος clean; clear
γένεσθε γινομαι happen; become
ἀφέλετε αφαιρεω take away
τὰς ο the
πονηρίας πονηρια harm; malignancy
ἀπὸ απο from; away
τῶν ο the
ψυχῶν ψυχη soul
ὑμῶν υμων your
ἀπέναντι απεναντι before; contrary
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
μου μου of me; mine
παύσασθε παυω stop
ἀπὸ απο from; away
τῶν ο the
πονηριῶν πονηρια harm; malignancy
ὑμῶν υμων your
1:16
רַחֲצוּ֙ raḥᵃṣˌû רחץ wash
הִזַּכּ֔וּ hizzakkˈû זכה be clean
הָסִ֛ירוּ hāsˈîrû סור turn aside
רֹ֥עַ rˌōₐʕ רֹעַ wickedness
מַעַלְלֵיכֶ֖ם maʕallêḵˌem מַעֲלָל deed
מִ mi מִן from
נֶּ֣גֶד nnˈeḡeḏ נֶגֶד counterpart
עֵינָ֑י ʕênˈāy עַיִן eye
חִדְל֖וּ ḥiḏlˌû חדל cease
הָרֵֽעַ׃ hārˈēₐʕ רעע be evil
1:16. lavamini mundi estote auferte malum cogitationum vestrarum ab oculis meis quiescite agere perverse
Wash yourselves, be clean, take away the evil of your devices from my eyes, cease to do perversely,
1:16. Wash, become clean, take away the evil of your intentions from my eyes. Cease to act perversely.
1:16. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Пророк приглашает этих загрязненных преступлениями людей омыться дочиста (омойтесь, очиститесь!), т. е. посредством покаяния очистить свою душу, конечно, с помощью Всевышнего (Пс 50:9), и вперед уже не делать зла. Это - отрицательная сторона покаяния. Но, кроме того, они должны и положительно заявить о совершившемся с ними духовном обновлении: они должны начать добрые дела - защищать всех угнетенных, особенно же сирот и вдов, которые являются беззащитными.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
Though God had rejected their services as insufficient to atone for their sins while they persisted in them, yet he does not reject them as in a hopeless condition, but here calls upon them to forsake their sins, which hindered the acceptance of their services, and then all would be well. Let them not say that God picked quarrels with them; no, he proposes a method of reconciliation. Observe here,
I. A call to repentance and reformation: "If you would have your sacrifices accepted, and your prayers answered, you must begin your work at the right end: Be converted to my law" (so the Chaldee begins this exhortation), "make conscience of second-table duties, else expect not to be accepted in the acts of your devotion." As justice and charity will never atone for atheism and profaneness, so prayers and sacrifices will never atone for fraud and oppression; for righteousness towards men is as much a branch of pure religion as religion towards God is a branch of universal righteousness.
1. They must cease to do evil, must do no more wrong, shed no more innocent blood. This is the meaning of washing themselves and making themselves clean, v. 16. It is not only sorrowing for the sin they had committed, but breaking off the practice of it for the future, and mortifying all those vicious affections and dispositions which inclined them to it. Sin is defiling to the soul. Our business is to wash ourselves from it by repenting of it and turning from it to God. We must put away not only that evil of our doings which is before the eye of the world, by refraining from the gross acts of sin, but that which is before God's eyes, the roots and habits of sin, that are in our hearts; these must be crushed and mortified.
2. They must learn to do well. This was necessary to the completing of their repentance. Note, It is not enough that we cease to do evil, but we must learn to do well. (1.) We must be doing, not cease to do evil and then stand idle. (2.) We must be doing good, the good which the Lord our God requires and which will turn to a good account. (3.) We must do it well, in a right manner and for a right end; and, (4.) We must learn to do well; we must take pains to get the knowledge of our duty, be inquisitive concerning it, in care about it, and accustom ourselves to it, that we may readily turn our hands to our work and become masters of this holy art of doing well. He urges them particularly to those instances of well-doing wherein they had been defective, to second-table duties: "Seek judgment; enquire what is right, that you may do it; be solicitous to be found in the way of your duty, and do not walk carelessly. Seek opportunities of doing good: Relieve the oppressed, those whom you yourselves have oppressed; ease them of their burdens, ch. lviii. 6. You, that have power in your hands, use it for the relief of those whom others do oppress, for that is your business. Avenge those that suffer wrong, in a special manner concerning yourselves for the fatherless and the widow, whom, because they are weak and helpless, proud men trample upon and abuse; do you appear for them at the bar, on the bench, as there is occasion. Speak for those that know not how to speak for themselves and that have not wherewithal to gratify you for your kindness." Note, We are truly honouring God when we are doing good in the world; and acts of justice and charity are more pleasing to him than all burnt-offerings and sacrifices.
II. A demonstration, at the bar of right reason, of the equity of God's proceedings with them: "Come now, and let us reason together (v. 18); while your hands are full of blood I will have nothing to do with you, though you bring me a multitude of sacrifices; but if you wash, and make yourselves clean, you are welcome to draw nigh to me; come now, and let us talk the matter over." Note, Those, and those only, that break off their league with sin, shall be welcome into covenant and communion with God; he says, Come now, who before forbade them his courts. See Jam. iv. 8. Or rather thus: There were those among them who looked upon themselves as affronted by the slights God put upon the multitude of their sacrifices, as ch. lviii. 3, Wherefore have we fasted (say they) and thou seest not? They represented God as a hard Master, whom it was impossible to please. "Come," says God, "let us debate the matter fairly, and I doubt not but to make it out that my ways are equal, but yours are unequal," Ezek. xviii. 25. Note, Religion has reason on its side; there is all the reason in the world why we should do as God would have us do. The God of heaven condescends to reason the case with those that contradict him and find fault with his proceedings; for he will be justified when he speaks, Ps. li. 4. The case needs only to be stated (as it is here very fairly) and it will determine itself. God shows here upon what terms they stood (as he does, Ezek. xviii. 21-24; xxxiii. 18, 19) and then leaves it to them to judge whether these terms are not fair and reasonable.
1. They could not in reason expect any more then, if they repented and reformed, they should be restored to God's favour, notwithstanding their former provocations. "This you may expect," says God, and it is very kind; who could have the face to desire it upon any other terms? (1.) It is very little that is required, "only that you be willing and obedient, that you consent to obey" (so some read it), "that you subject your wills to the will of God, acquiesce in that, and give up yourselves in all things to be ruled by him who is infinitely wise and good" Here is no penance imposed for their former stubbornness, nor the yoke made heavier or bound harder on their necks; only, "Whereas hitherto you have been perverse and refractory, and would not comply with that which was for your own good, now be tractable, be governable" He does not say, "If you be perfectly obedient," but, "If you be willingly so;" for, if there be a willing mind, it is accepted. (2.) That is very great which is promised hereupon. [1.] That all their sins should be pardoned to them, and should not be mentioned against them. "Though they be as red as scarlet and crimson, though you lie under the guilt of blood, yet, upon your repentance, even that shall be forgiven you, and you shall appear in the sight of God as white as snow." Note, The greatest sinners, if they truly repent, shall have their sins forgiven them, and so have their consciences pacified and purified. Though our sins have been as scarlet and crimson, as deep dye, a double dye, first in the wool of original corruption and afterwards in the many threads of actual transgression--though we have been often dipped, by our many backslidings, into sin, and though we have lain long soaking in it, as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly discharge the stain, and, being by it purged as with hyssop, we shall be clean, Ps. li. 7. If we make ourselves clean by repentance and reformation (v. 16), God will make us white by a full remission. [2.] That they should have all the happiness and comfort they could desire. "Be but willing and obedient, and you shall eat the good of the land, the land of promise; you shall have all the blessings of the new covenant, of the heavenly Canaan, all the good of the land." Those that go on in sin, though they may dwell in a good land, cannot with any comfort eat the good of it; guilt embitters all; but, if sin be pardoned, creature-comforts become comforts indeed.
2. They could not in reason expect any other than that, if they continued obstinate in their disobedience, they should be abandoned to ruin, and the sentence of the law should be executed upon them; what can be more just? (v. 20); "If you refuse and rebel, if you continue to rebel against the divine government and refuse the offers of the divine grace, you shall be devoured with the sword, with the sword of your enemies, which shall be commissioned to destroy you--with the sword of God's justice, his wrath, and vengeance, which shall be drawn against you; for this is that which the mouth of the Lord has spoken, and which he will make good, for the maintaining of his own honour." Note, Those that will not be governed by God's sceptre will certainly and justly be devoured by his sword.
"And now life and death, good and evil, are thus set before you. Come, and let us reason together. What have you to object against the equity of this, or against complying with God's terms?"
Adam Clarke: Commentary on the Bible - 1831
1:16: Wash you - Referring to the preceding verse, "your hands are full of blood;" and alluding to the legal washing commanded on several occasions. See Lev 14:8, Lev 14:9, Lev 14:47.
Albert Barnes: Notes on the Bible - 1834
1:16: Wash you - This is, of course, to be understood in a moral sense; meaning that they should put away their sins. Sin is represented in the Scriptures as defiling or polluting the soul Eze 20:31; Eze 23:30; Hos 5:8; Hos 9:4; and the removal of it is represented by the act of washing; Psa 51:2 : 'Wash me thoroughly from mine iniquity, and cleanse me from my sin;' Jer 4:14 : 'O Jerusalem, wash thine heart from wickedness, that thou mayest be saved;' Job 9:30; Co1 6:11; Heb 10:22; Pe2 2:22; Rev 1:5; Rev 7:14. It is used here in close connection with the pRev_ious verse, where the prophet says that their hands were flied with blood. He now admonishes them to wash away that blood, with the implied understanding, that then their prayers would be heard. It is worthy of remark, also, that the prophet directs them to do this themselves. He addresses them as moral agents, and as having ability to do it. This is the uniform manner in which God addresses sinners in the Bible, requiring them to put away their sins, and to make themselves a new heart. Compare Eze 18:31-32.
The evil of your doings - This is a Hebraism, to denote your evil doings.
From before mine eyes - As God is omniscient, to put them away from before his eyes, is to put them away altogether. To pardon or forgive sin, is often expressed by hiding it; Psa 51:9 :
Hide thy face from my sins.
Cease to do evil - Compare Pe1 3:10-11. The prophet is specifying what was necessary in order that their prayers might be heard, and that they might find acceptance with God. What he states here is a universal truth. If sinners wish to find acceptance with God, they must come renouncing all sin; resolving to put away everything that God hates, however dear it may be to the heart. Compare Mar 9:43-47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Wash: Job 11:13, Job 11:14; Psa 26:6; Jer 4:14; Act 22:16; Co2 7:1; Jam 4:8; Rev 7:14
put away: Isa 55:6, Isa 55:7; Eze 18:30, Eze 18:31; Zac 1:3, Zac 1:4; Mat 3:8; Eph 4:22-24; Tit 2:11-14; Pe1 2:1
cease: Psa 34:14, Psa 37:27; Amo 5:15; Rom 12:9; Eph 4:25-29; Pe1 3:11
Carl Friedrich Keil and Franz Delitzsch
1:16
The first three run thus: "Wash, clean yourselves; put away the badness of your doings from the range of my eyes; cease to do evil." This is not only an advance from figurative language to the most literal, but there is also an advance in what is said. The first admonition requires, primarily and above all, purification from the sins committed, by means of forgiveness sought for and obtained. Wash: rachatzu, from râchatz, in the frequent middle sense of washing one's self. Clean yourselves: hizdaccu, with the tone upon the last syllable, is not the niphal of zâkak, as the first plur. imper. niph. of such verbs has generally and naturally the tone upon the penultimate (see Is 52:11; Num 17:10), but the hithpael of zacah for hizdaccu, with the preformative Tav resolved into the first radical letter, as is very common in the hithpael (Ges. 54, 2, b). According to the difference between the two synonyms (to wash one's self, to clean one's self), the former must be understood as referring to the one great act of repentance on the part of a man who is turning to God, the latter to the daily repentance of one who has so turned. The second admonition requires them to place themselves in the light of the divine countenance, and put away the evil of their doings, which was intolerable to pure eyes (Hab 1:13). They were to wrestle against the wickedness to which their actual sin had grown, until at length it entirely disappeared. Neged, according to its radical meaning, signifies prominence (compare the Arabic ne‛gd, high land which is visible at a great distance), conspicuousness, so that minneged is really equivalent to ex apparentia.
Geneva 1599
1:16 (y) Wash ye, make yourselves clean; put away the evil of your doings from before my eyes; cease to do evil;
(y) By this outward washing, he means the spiritual: exhorting the Jews to repent and amend their lives.
John Gill
1:16 Wash ye, make you clean, &c. These two words are to be regarded as one, since they intend the same thing, and suppose the persons spoken to to be unclean, as they were, notwithstanding their legal sacrifices and ceremonial ablutions; and are designed to convince them of it, to bring them to a sense of their inability to cleanse themselves, to lead them to inquire after the proper means of it, and so to the fountain of Christ's blood to wash in, which only cleanses from it:
put away the evil of your doings from before mine eyes; the exhortation is not barely to put away their doings, but the evil of them, and that not from themselves, but from before the eyes of God, from the eyes of his vindictive justice, which is only done by the sacrifice of Christ; and the use of this exhortation is to show the necessity of putting away sin to salvation, and the insufficiency of the blood of bulls and goats to do it, since, notwithstanding these, it remains untaken away; and to direct to the sacrifice of Christ, which effectually does it.
Cease to do evil; either from ceremonial works done with a wicked mind, or from outward immoralities, such as shedding innocent blood, oppressing the fatherless and widow, things mentioned in the context; it denotes a cessation from a series and course of sinning, otherwise there is no ceasing from sin in this life.
John Wesley
1:16 Wash - Cleanse your hearts and hands.
Robert Jamieson, A. R. Fausset and David Brown
1:16 God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (Ps 51:2, Ps 51:7, Ps 51:10).
before mine eyes--not mere outward reformation before man's eyes, who cannot, as God, see into the heart (Jer 32:19).
1:171:17: ուսարո՛ւք զբարիս գործել. խնդրեցէ՛ք զիրաւունս. փրկեցէ՛ք զզրկեալն. դա՛տ արարէք որբոյն, եւ տո՛ւք իրաւունս այրւոյն։
17 Սովորեցէք բարի՛ք գործել, արդարութի՛ւն փնտռեցէք, փրկեցէ՛ք զրկուածի՛ն, արդարադա՛տ եղէք որբի հանդէպ, իրաւո՛ւնք տուէք այրուն:
17 Բարութիւն ընել սորվեցէ՛ք, Իրաւունքը փնտռեցէ՛ք, զրկուածին ուղղութիւն ըրէ՛ք, Որբին դատաստանը տեսէ՛ք ու որբեւայրիին դատը պաշտպանեցէ՛ք»։
ուսարուք զբարիս գործել. խնդրեցէք զիրաւունս, փրկեցէք զզրկեալն, դատ արարէք որբոյն, եւ տուք իրաւունս այրւոյն:

1:17: ուսարո՛ւք զբարիս գործել. խնդրեցէ՛ք զիրաւունս. փրկեցէ՛ք զզրկեալն. դա՛տ արարէք որբոյն, եւ տո՛ւք իրաւունս այրւոյն։
17 Սովորեցէք բարի՛ք գործել, արդարութի՛ւն փնտռեցէք, փրկեցէ՛ք զրկուածի՛ն, արդարադա՛տ եղէք որբի հանդէպ, իրաւո՛ւնք տուէք այրուն:
17 Բարութիւն ընել սորվեցէ՛ք, Իրաւունքը փնտռեցէ՛ք, զրկուածին ուղղութիւն ըրէ՛ք, Որբին դատաստանը տեսէ՛ք ու որբեւայրիին դատը պաշտպանեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 научитесь делать добро, ищите правды, спасайте угнетенного, защищайте сироту, вступайтесь за вдову.
1:17 μάθετε μανθανω learn καλὸν καλος fine; fair ποιεῖν ποιεω do; make ἐκζητήσατε εκζητεω seek out / thoroughly κρίσιν κρισις decision; judgment ῥύσασθε ρυομαι rescue ἀδικούμενον αδικεω injure; unjust to κρίνατε κρινω judge; decide ὀρφανῷ ορφανος orphaned καὶ και and; even δικαιώσατε δικαιοω justify χήραν χηρα widow
1:17 לִמְד֥וּ limᵊḏˌû למד learn הֵיטֵ֛ב hêṭˈēv יטב be good דִּרְשׁ֥וּ diršˌû דרשׁ inquire מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice אַשְּׁר֣וּ ʔaššᵊrˈû אשׁר walk straight חָמֹ֑וץ ḥāmˈôṣ חָמֹוץ oppressor שִׁפְט֣וּ šifṭˈû שׁפט judge יָתֹ֔ום yāṯˈôm יָתֹום orphan רִ֖יבוּ rˌîvû ריב contend אַלְמָנָֽה׃ ס ʔalmānˈā . s אַלְמָנָה widow
1:17. discite benefacere quaerite iudicium subvenite oppresso iudicate pupillo defendite viduamLearn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow.
17. learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
1:17. Learn to do good. Seek judgment, support the oppressed, judge for the orphan, defend the widow.
1:17. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow:

1:17 научитесь делать добро, ищите правды, спасайте угнетенного, защищайте сироту, вступайтесь за вдову.
1:17
μάθετε μανθανω learn
καλὸν καλος fine; fair
ποιεῖν ποιεω do; make
ἐκζητήσατε εκζητεω seek out / thoroughly
κρίσιν κρισις decision; judgment
ῥύσασθε ρυομαι rescue
ἀδικούμενον αδικεω injure; unjust to
κρίνατε κρινω judge; decide
ὀρφανῷ ορφανος orphaned
καὶ και and; even
δικαιώσατε δικαιοω justify
χήραν χηρα widow
1:17
לִמְד֥וּ limᵊḏˌû למד learn
הֵיטֵ֛ב hêṭˈēv יטב be good
דִּרְשׁ֥וּ diršˌû דרשׁ inquire
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
אַשְּׁר֣וּ ʔaššᵊrˈû אשׁר walk straight
חָמֹ֑וץ ḥāmˈôṣ חָמֹוץ oppressor
שִׁפְט֣וּ šifṭˈû שׁפט judge
יָתֹ֔ום yāṯˈôm יָתֹום orphan
רִ֖יבוּ rˌîvû ריב contend
אַלְמָנָֽה׃ ס ʔalmānˈā . s אַלְמָנָה widow
1:17. discite benefacere quaerite iudicium subvenite oppresso iudicate pupillo defendite viduam
Learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow.
1:17. Learn to do good. Seek judgment, support the oppressed, judge for the orphan, defend the widow.
1:17. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: Relieve the oppressed "Amend that which is corrupted" - אשרו חמוץ asheru chamots. In rendering this obscure phrase I follow Bochart, (Hieroz. Part i., lib. ii., cap. 7), though I am not perfectly satisfied with this explication of it.
Albert Barnes: Notes on the Bible - 1834
1:17: Learn to do well - , To learn here is to become accustomed to, to practice it. To do well stands opposed to all kinds of evil. "Seek judgment." The word "judgment" - משׁפט mishpâ ṭ - here means justice. The direction refers particularly to magistrates, and it is evident that the prophet had them particularly in his view in all this discourse. Execute justice between man and man with impartiality. The word "seek" - דרשׁוּ dı̂ reshû - means to pursue, to search for, as an object to be gained; to regard, or care for it, as the main thing. Instead of seeking gain, and bribes, and public favor, they were to make it an object of intense interest to do justice.
Relieve - - אשׁרוּ 'asherû - literally, make straight, Or right (margin, righten). The root - אשׁר 'â shar - means to proceed, to walk forward in a direct line; and bears a relation to ישׁר yâ shar, to be straight. Hence, it often means to be successful or prosperous - to go straight forward to success. In Piel, which is the form used here, it means to cause to go straight; and hence, applied to leaders, judges, and guides, to conduct those under their care in a straight path, anal not in the devices and crooked Ways of sin; Pro 23:19 :
Hear thou, my son, and he wise,
And guide אשׁר 'asher, "make straight") thine heart in the way.
The oppressed - Him to whom injustice has been done in regard to his character, person, or property; compare the notes at Isa 58:6.
Judge the fatherless - Do justice to him - vindicate his cause. Take not advantage of his weak and helpless, condition - his ignorance and want of experience. This charge was particularly necessary on account of the facilities which the guardians of orphans have to defraud or oppress, without danger of detection or punishment. Orphans have no experience. Parents are their natural protectors; and therefore God especially charged on their guardians to befriend and do justice to them; Deu 24:17 : 'Thou shalt not pervert the judgment of the stranger, nor the fatherless, nor take the widow's raiment to pledge.'
Plead for - Contend for her rights. Aid her by vindicating her cause. She is unable to defend herself; she is liable to oppression; and her rights may be taken away by the crafty and designing. It is remarkable that God so often insists on this in the Scriptures, and makes it no small part of religion; Deu 14:29; Deu 24:17; Exo 22:22 : 'Ye shall not afflict any widow, or fatherless child.' The ancient views of piety on this subject are expressed in the language, and in the conduct of Job. Thus, impiety was said to consist in oppressing the fatherless and widow.
They drive away the donkey of the fatherless,
They take the widow's ox for a pledge.
Job 24:3.
He evil-entreateth the barren that beareth not,
And doeth not good to the widow.
Job 24:21.
Job's own conduct was an illustration of the elevated and pure views of ancient piety:
When the ear heard me, then it blessed me;
And when the eye saw me, it gave witness to me;
Because I delivered the poor that cried,
And the fatherless,
And him that had none to help him.
The blessing of him that was ready to perish came upon me;
And I caused the widow's heart to leap for joy.
Job 29:11-13.
See also Jer 7:6; Mal 3:5; Jam 1:27. Hence, God is himself represented as the vindicator of the rights of the widow and orphan:
A father of the fatherless,
And a judge of the widows,
Is God in his holy habitation.
Psa 68:5.
Leave thy fatherless children, I will preserve them alive;
And let thy widows trust in me.
Jer 49:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: seek: Isa 1:23; Psa 82:3, Psa 82:4; Pro 31:9; Jer 22:3, Jer 22:15, Jer 22:16; Dan 4:27; Mic 6:8; Zep 2:3; Zac 7:9, Zac 7:10, Zac 8:16
relieve: or, righten
Carl Friedrich Keil and Franz Delitzsch
1:17
Five admonitions relating to the practice of what is good: "Learn to do good, attend to judgment, set the oppressor right, do justice to the orphan, conduct the cause of the widow." The first admonition lays the foundation for the rest. They were to learn to do good - a difficult art, in which a man does not become proficient merely by good intentions. "Learn to do good:" hetib is the object to limdu (learn), regarded as an accusative; the inf. abs. הרע in Is 1:16 takes the place of the object in just the same manner. The division of this primary admonition into four minor ones relating to the administration of justice, may be explained from the circumstance that no other prophet directs so keen an eye upon the state and its judicial proceedings as Isaiah has done. He differs in this respect from his younger contemporary Micah, whose prophecies are generally more ethical in their nature, whilst those of Isaiah have a political character throughout. Hence the admonitions: "Give diligent attention to judgment" (dârash, to devote one's self to a thing with zeal and assiduity); and "bring the oppressor to the right way." This is the true rendering, as Châmotz (from Châmatz, to be sharp in flavour, glaring in appearance, violent and impetuous in character) cannot well mean "the oppressed," or the man who is deprived of his rights, as most of the early translators have rendered it, since this form of the noun, especially with an immutable kametz like בּגוד בּגודה (cf., נקד נקּדּה), is not used in a passive, but in an active or attributive sense (Ewald, 152, b: vid., at Ps 137:8): it has therefore the same meaning as Chomeotz in Ps 71:4, and âshok in Jer 22:3, which is similar in its form. But if Châmotz signifies the oppressive, reckless, churlish man, אשּׁר cannot mean to make happy, or to congratulate, or to set up, or, as in the talmudic rendering, to strengthen (Luzzatto: rianimate chi oppresso); but, as it is also to be rendered in Is 3:12; Is 9:15, to lead to the straight road, or to cause a person to keep the straight course. In the case before us, where the oppressor is spoken of, it means to direct him to the way of justice, to keep him in bounds by severe punishment and discipline.
(Note: The Talmud varies in its explanation of Chamoz: in one instance it is applied to a judge who lets his sentence be thoroughly leavened before pronouncing it; in another the Chamuz is said to signify a person robbed and injured, in opposition to Chomez (b. Sanhedrin 35a). It is an instructive fact in relation to the idea suggested by the word, that, according to Joma 39b, a man who had not only taken possession of his own inheritance, but had seized upon another person's also, bore the nickname of ben chimzon as long as he lived.)
In the same way we find in other passages, such as Is 11:4 and Ps 72:4, severe conduct towards oppressors mentioned in connection with just treatment of the poor. There follow two admonitions relating to widows and orphans. Widows and orphans, as well as foreigners, were the protgs of God and His law, standing under His especial guardianship and care (see, for example, Ex 22:22 (21), cf., Ex 21:21 (20). "Do justice to the orphan" (Shâphat, as in Deut 25:1, is a contracted expression for shâphat mishpat): for if there is not even a settlement or verdict in their cause, this is the most crying injustice of all, as neither the form nor the appearance of justice is preserved. "Conduct the cause of the widows:" ריב with an accusative, as in Is 51:22, the only other passage in which it occurs, is a contracted form for ריב ריב. Thus all the grounds of self-defence, which existed in the hearts of the accused, are both negatively and positively overthrown. They are thundered down and put to shame. The law (thorah), announced in Is 1:10, has been preached to them. The prophet has cast away the husks of their dead works, and brought out the moral kernel of the law in its universal application.
Geneva 1599
1:17 Learn to (z) do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
(z) This kind of reasoning by the second table, the scriptures use in many places against the hypocrites who pretend holiness and religion in word, but when charity and love for their brethren should appear they declare that they have neither faith nor religion.
John Gill
1:17 Learn to do well,.... Which men are naturally ignorant of; to do good they have no knowledge; nor can they that are accustomed to do evil learn to do well of themselves; but the Lord can teach them to profit, and of him they should ask wisdom, and desire, under the influence of his grace, to learn to maintain good works for necessary uses, and particularly to do acts of beneficence to all men, and especially to the household of faith; and also, the following ones,
seek judgment; seek to do justice between man and man in any cause depending, without respect of persons:
relieve the oppressed; the poor that are oppressed by their neighbours that are richer and mightier than they, right their wrongs, and deliver them out of the hands of their oppressors (i):
judge the fatherless; do justice to them who have none to take care of them, and defend them:
plead for the widow; that is desolate, and has none to plead her cause.
(i) Misn. Sabbat, c. 9. sect. 3. T. Bab. Yoma, fol. 67. 1,
John Wesley
1:17 Learn - Begin to live soberly, righteously, and godly. Judgment - Shew your religion to God, by practising justice to men. Judge - Defend and deliver them.
Robert Jamieson, A. R. Fausset and David Brown
1:17 seek judgment--justice, as magistrates, instead of seeking bribes (Jer 22:3, Jer 22:16).
judge--vindicate (Ps 68:5; Jas 1:27).
1:181:18: Եւ եկայք խօսեցարուք ընդ միմեանս՝ ասէ Տէր. եւ եթէ իցեն մեղք ձեր իբրեւ զձանձախարիթ՝ իբրեւ զձիւն սպիտա՛կ արարից. եւ եթէ իցեն իբրեւ զորդան կարմիր՝ իբրեւ զա՛սր սուրբ արարից[9596]։ [9596] Ոմանք. Եւ եկայք խօսեսցուք ընդ մի՛՛... որպէս զասր։ Օրինակ մի. Իբրեւ զձանձրախարիթ։
18 Եկէ՛ք խօսենք իրար հետ, -ասում է Տէրը.- եթէ ձեր մեղքերը արեան պէս կարմիր են, ապա ես ձեան պէս ճերմակ կը դարձնեմ, եթէ որդան կարմիր լինեն, կը սպիտակեցնեմ ինչպէս բուրդ:
18 «Հիմա եկէք վիճաբանինք, կ’ըսէ Տէրը. Եթէ ձեր մեղքերը կրկնակի կարմիրի պէս են, Ձիւնի պէս պիտի ճերմկնան Եւ եթէ որդան կարմիրի նման են, Ասրի պէս ճերմակ պիտի ըլլան։
Եւ եկայք խօսեսցուք ընդ միմեանս, ասէ Տէր. եւ եթէ իցեն մեղք ձեր իբրեւ [12]զձանձախարիթ` իբրեւ զձիւն սպիտակ արարից. եւ եթէ իցեն իբրեւ զորդան կարմիր` իբրեւ զասր սուրբ արարից:

1:18: Եւ եկայք խօսեցարուք ընդ միմեանս՝ ասէ Տէր. եւ եթէ իցեն մեղք ձեր իբրեւ զձանձախարիթ՝ իբրեւ զձիւն սպիտա՛կ արարից. եւ եթէ իցեն իբրեւ զորդան կարմիր՝ իբրեւ զա՛սր սուրբ արարից[9596]։
[9596] Ոմանք. Եւ եկայք խօսեսցուք ընդ մի՛՛... որպէս զասր։ Օրինակ մի. Իբրեւ զձանձրախարիթ։
18 Եկէ՛ք խօսենք իրար հետ, -ասում է Տէրը.- եթէ ձեր մեղքերը արեան պէս կարմիր են, ապա ես ձեան պէս ճերմակ կը դարձնեմ, եթէ որդան կարմիր լինեն, կը սպիտակեցնեմ ինչպէս բուրդ:
18 «Հիմա եկէք վիճաբանինք, կ’ըսէ Տէրը. Եթէ ձեր մեղքերը կրկնակի կարմիրի պէս են, Ձիւնի պէս պիտի ճերմկնան Եւ եթէ որդան կարմիրի նման են, Ասրի պէս ճերմակ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 Тогда придите и рассудим, говорит Господь. Если будут грехи ваши, как багряное, как снег убелю; если будут красны, как пурпур, как в{о}лну убелю.
1:18 καὶ και and; even δεῦτε δευτε come on καὶ και and; even διελεγχθῶμεν διελεγχω tell; declare κύριος κυριος lord; master καὶ και and; even ἐὰν εαν and if; unless ὦσιν ειμι be αἱ ο the ἁμαρτίαι αμαρτια sin; fault ὑμῶν υμων your ὡς ως.1 as; how φοινικοῦν φοινικους as; how χιόνα χιονα whiten ἐὰν εαν and if; unless δὲ δε though; while ὦσιν ειμι be ὡς ως.1 as; how κόκκινον κοκκινος scarlet ὡς ως.1 as; how ἔριον εριον wool λευκανῶ λευκαινω whiten
1:18 לְכוּ־ lᵊḵû- הלך walk נָ֛א nˈā נָא yeah וְ wᵊ וְ and נִוָּֽכְחָ֖ה niwwˈāḵᵊḥˌā יכח reprove יֹאמַ֣ר yōmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if יִֽהְי֨וּ yˈihyˌû היה be חֲטָאֵיכֶ֤ם ḥᵃṭāʔêḵˈem חֵטְא offence כַּ ka כְּ as † הַ the שָּׁנִים֙ ššānîm שָׁנִי scarlet כַּ ka כְּ as † הַ the שֶּׁ֣לֶג ššˈeleḡ שֶׁלֶג snow יַלְבִּ֔ינוּ yalbˈînû לבן be white אִם־ ʔim- אִם if יַאְדִּ֥ימוּ yadˌîmû אדם be ruddy כַ ḵa כְּ as † הַ the תֹּולָ֖ע ttôlˌāʕ תֹּולָע scarlet worm כַּ ka כְּ as † הַ the צֶּ֥מֶר ṣṣˌemer צֶמֶר wool יִהְיֽוּ׃ yihyˈû היה be
1:18. et venite et arguite me dicit Dominus si fuerint peccata vestra ut coccinum quasi nix dealbabuntur et si fuerint rubra quasi vermiculus velut lana eruntAnd then come, and accuse me, saith the Lord: if your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool.
18. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
1:18. And then approach and accuse me, says the Lord. Then, if your sins are like scarlet, they shall be made white like snow; and if they are red like vermillion, they shall become white like wool.
1:18. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool:

1:18 Тогда придите и рассудим, говорит Господь. Если будут грехи ваши, как багряное, как снег убелю; если будут красны, как пурпур, как в{о}лну убелю.
1:18
καὶ και and; even
δεῦτε δευτε come on
καὶ και and; even
διελεγχθῶμεν διελεγχω tell; declare
κύριος κυριος lord; master
καὶ και and; even
ἐὰν εαν and if; unless
ὦσιν ειμι be
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
ὑμῶν υμων your
ὡς ως.1 as; how
φοινικοῦν φοινικους as; how
χιόνα χιονα whiten
ἐὰν εαν and if; unless
δὲ δε though; while
ὦσιν ειμι be
ὡς ως.1 as; how
κόκκινον κοκκινος scarlet
ὡς ως.1 as; how
ἔριον εριον wool
λευκανῶ λευκαινω whiten
1:18
לְכוּ־ lᵊḵû- הלך walk
נָ֛א nˈā נָא yeah
וְ wᵊ וְ and
נִוָּֽכְחָ֖ה niwwˈāḵᵊḥˌā יכח reprove
יֹאמַ֣ר yōmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
יִֽהְי֨וּ yˈihyˌû היה be
חֲטָאֵיכֶ֤ם ḥᵃṭāʔêḵˈem חֵטְא offence
כַּ ka כְּ as
הַ the
שָּׁנִים֙ ššānîm שָׁנִי scarlet
כַּ ka כְּ as
הַ the
שֶּׁ֣לֶג ššˈeleḡ שֶׁלֶג snow
יַלְבִּ֔ינוּ yalbˈînû לבן be white
אִם־ ʔim- אִם if
יַאְדִּ֥ימוּ yadˌîmû אדם be ruddy
כַ ḵa כְּ as
הַ the
תֹּולָ֖ע ttôlˌāʕ תֹּולָע scarlet worm
כַּ ka כְּ as
הַ the
צֶּ֥מֶר ṣṣˌemer צֶמֶר wool
יִהְיֽוּ׃ yihyˈû היה be
1:18. et venite et arguite me dicit Dominus si fuerint peccata vestra ut coccinum quasi nix dealbabuntur et si fuerint rubra quasi vermiculus velut lana erunt
And then come, and accuse me, saith the Lord: if your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool.
1:18. And then approach and accuse me, says the Lord. Then, if your sins are like scarlet, they shall be made white like snow; and if they are red like vermillion, they shall become white like wool.
1:18. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Только при таком деятельном и искреннем покаянии Господь может допустить к Себе иудеев-грешников и разобрать с ними их дело. Совесть их при этом, конечно, будет страшно мучить их; они будут доходить до отчаяния, вспоминая соделанные ими преступления, и Бог поэтому успокаивает их надеждою на возможность получить прощение от всякого, даже самого тяжкого, греха.

Багряница по евр. schantm от слова schani. Так называлась у евреев густая красная краска, получавшаяся из яичек моллюска, водившегося в изобилии по берегам Финикии и вообще в Средиземном море. Секрет приготовления этой краски знали одни финикияне.

Пурпур по евр. tofe тоже обозначает красную краску. Оба эти синонимические выражения служат символами крови, которою, как выше сказано, были обагрены руки иудеев, и вместе указывают на сильную их греховность, которая не поддается исцелению так же, как не смывается с ткани пурпуровая или багряная краска.

Снег и вóлна (овечья очищенная шерсть, совершенно белая) - символы чистоты, которая у всех народов символически обозначалась белым цветом одежд (ср. Пс 50:9; Дан 7:9).

Будете вкушать - меч пожрет. Здесь очевидная игра слов: или евреи будут вкушать плоды земли или их самих пожрет меч, который, как принято выражаться, въедается в тело того, на кого обрушивается (Втор 32:42).
Adam Clarke: Commentary on the Bible - 1831
1:18: Though your sins be as scarlet - שני shani, "scarlet or crimson," dibaphum, twice dipped, or double dyed; from שנה shanah, iterare, to double, or to do a thing twice. This derivation seems much more probable than that which Salmasius prefers from שנן shanan, acuere, to whet, from the sharpness and strength of the color, οξυφοινικον; תלע tela, the same; properly the worm, vermiculus, (from whence vermeil), for this color was produced from a worm or insect which grew in a coccus or excrescence of a shrub of the ilex kind, (see Plin. Nat. Hist. 16:8), like the cochineal worm in the opuntia of America. See Ulloa's Voyage book v., chap. ii., note to page 342. There is a shrub of this kind that grows in Provence and Languedoc, and produces the like insect, called the kermes oak, (see Miller, Dict. Quercus), from kermez, the Arabic word for this color, whence our word crimson is derived.
"Neque amissos colores
Lana refert medicata fuco,"
says the poet, applying the same image to a different purpose. To discharge these strong colors is impossible to human art or power; but to the grace and power of God all things, even much more difficult are possible and easy. Some copies have כשנים keshanim, "like crimson garments."
Though they be red, etc. - But the conjunction ו vau is added by twenty-one of Kennicott's, and by forty-two of De Rossi's MSS., by some early editions, with the Septuagint, Syriac, Vulgate, and Arabic. It makes a fuller and more emphatic sense. "And though they be red as crimson," etc.
Albert Barnes: Notes on the Bible - 1834
1:18: Come now - This is addressed to the nation of Israel; and the same exhortation is made to all sinners. It is a solemn act on the part of God, submitting the claims and principles of his government to reason, on the supposition that men may see the propriety of his service, and of his plan.
Let us reason together - ונוכחה venivā kechâ h from יכח yâ kach, not used in Kal, but in Hiphil; meaning to show, to prove. Job 13:15 : 'Surely I will prove my ways (righteous) before him;' that is, I will justify my ways before him. Also to correct, reprove, convince, Job 32:12; to rebuke, reproach, censure, Job 6:25; to punish, Job 5:17; Pro 3:12; to judge, decide, Isa 11:3; to do justice, Isa 11:4; or to contend, Job 13:3; Job 16:21; Job 22:4. Here it denotes the kind of contention, or argumentation, which occurs in a court of justice, where the parties reciprocally state the grounds of their cause. God had been addressing magistrates particularly, and commanding them to seek judgment, to relieve the oppressed, to do justice to the orphan and widow; all of which terms are taken from courts of law. He here continues the language, and addresses them as accustomed to the proceedings of courts, and proposes to submit the case as if on trial. He then proceeds Isa 1:18-20, to adduce the principles on which he is willing to bestow pardon on them; and submits the case to them, assured that those principles will commend themselves to their reason and sober judgment.
Though your sins be as scarlet - The word used here - שׁנים shā nı̂ ym - denotes properly a bright red color, much prized by the ancients. The Arabic verb means to shine, and the name was given to this color, it is supposed by some, on account of its splendor, or bright appearance. It is mentioned as a merit of Saul, that he clothed the daughters of Israel in scarlet, Sa2 1:24, Our word scarlet, denoting a bright red, expresses the color intended here. This color was obtained from the eggs of the coccus ilicis, a small insect found on the leaves of the oak in Spain, and in the countries east of the Mediterranean. The cotton cloth was dipped in this color twice; and the word used to express it means also double-dyed, from the verb שׁנה shâ nâ h, to repeat. From this double-dying many critics have supposed that the name given to the color was derived. The interpretation which derives it from the sense of the Arabic word to shine, however, is the most probable, as there is no evidence that the double-dying was unique to this color. It was a more permanent color than that which is mentioned under the word crimson. White is an emblem of innocence. Of course sins would be represented by the opposite. Hence, we speak of crimes as black, or deep-dyed, and of the soul as stained by sin. There is another idea here. This was a fast, or fixed color. Neither dew, nor rain, nor washing, nor long usage, would remove it. Hence, it is used to represent the fixedness and permanency of sins in the heart. No human means will wash them out. No effort of man, no external rites, no tears, no sacrifices, no prayers, are of themselves sufficient to take them away. They are deep fixed in the heart, as the scarlet color was in the Web of cloth, and an almighty power is needful to remove them.
Shall be as white as snow - That is, the deep, fixed stain, which no human power could remove, shall be taken away. In other words, sin shall be pardoned, and the soul be made pure. White, in all ages, has been the emblem of innocence, or purity; compare Psa 68:14; Ecc 9:8; Dan 7:9; Mat 17:2; Mat 28:3; Rev 1:14; Rev 3:4-5; Rev 4:4; Rev 7:9, Rev 7:13.
Though they be red - The idea here is not materially different from that expressed in the former part of the verse. It is the Hebrew poetic form of expressing substantially the same thought in both parts of the sentence. Perhaps, also, it denotes intensity, by being repeated; see Introduction, 8.
Like crimson - כתולע katô lâ‛. The difference between scarlet and crimson is, that the former denotes a deep red; the latter a deco red slightly tinged with blue. Perhaps this difference, however, is not marked in the original. The purple or crimson color was obtained commonly from a shellfish, called murex, or purpura, which abounded chiefly in the sea, near Tyre; and hence, the Tyrian dye became so celebrated. That, however, which is designated in this place, was obtained, not from a shellfish, but a worm (Hebrew: תולע tô lâ‛, snail, or conchylium - the Helix Janthina of Linnaeus. This color was less permanent than the scarlet; was of a bluish east; and is commonly in the English Bible rendered blue. It was employed usually to dye wool, and was used in the construction of the tabernacle, and in the garments of the high priest. It was also in great demand by princes and great men, Jdg 8:26; Luk 14:19. The prophet has adverted to the fact that it was employed mainly in dying wool, by what he has added, 'shall be as wool.'
As wool - That is, as wool undyed, or from which the color is removed. Though your sins appear as deep-stained, and as permanent as the fast color of crimson in wool, yet they shall be removed - as if that stain should be taken away from the wool, and it should be restored to its original whiteness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: and let us: Isa 41:21, Isa 43:24-26; Sa1 12:7; Jer 2:5; Mic 6:2; Act 17:2, Act 18:4, Act 24:25
though your: Isa 44:22; Psa 51:7; Mic 7:18, Mic 7:19; Rom 5:20; Eph 1:6-8; Rev 7:14
Carl Friedrich Keil and Franz Delitzsch
1:18
The first leading division of the address is brought to a close, and Is 1:18 contains the turning-point between the two parts into which it is divided. Hitherto Jehovah has spoken to His people in wrath. But His love began to move even in the admonitions in Is 1:16, Is 1:17. And now this love, which desired not Israel's destruction, but Israel's inward and outward salvation, breaks fully through. "O come, and let us reason together, saith Jehovah. If your sins come forth like scarlet cloth, they shall become white as snow; if they are red as crimson, they shall come forth like wool!" Jehovah here challenges Israel to a formal trial: nocach is thus used in a reciprocal sense, and with the same meaning as nishpat in Is 43:26 (Ges. 51, 2). In such a trial Israel must lose, for Israel's self-righteousness rests upon sham righteousness; and this sham righteousness, when rightly examined, is but unrighteousness dripping with blood. It is taken for granted that this must be the result of the investigation. Israel is therefore worthy of death. Yet Jehovah will not treat Israel according to His retributive justice, but according to His free compassion. He will remit the punishment, and not only regard the sin as not existing, but change it into its very opposite. The reddest possible sin shall become, through His mercy, the purest white. On the two hiphils here applied to colour, see Ges. 53, 2; though he gives the meaning incorrectly, viz., "to take a colour," whereas the words signify rather to emit a colour: not Colorem accipere, but Colorem dare. Shâni, bright red (the plural shânim, as in Prov 31:21, signifies materials dyed with shâni), and tolâ, warm colour, are simply different names for the same colour, viz., the crimson obtained from the cochineal insect, Color cocccineus. The representation of the work of grace promised by God as a change from red to white, is founded upon the symbolism of colours, quite as much as when the saints in the Revelation (Rev_ 19:8) are described as clothed in white raiment, whilst the clothing of Babylon is purple and scarlet (Is 17:4). Red is the colour of fire, and therefore of life: the blood is red because life is a fiery process. For this reason the heifer, from which the ashes of purification were obtained for those who had been defiled through contact with the dead, was to be red; and the sprinkling-brush, with which the unclean were sprinkled, was to be tied round with a band of scarlet wool. But red as contrasted with white, the colour of light (Mt 17:2), is the colour of selfish, covetous, passionate life, which is self-seeking in its nature, which goes out of itself only to destroy, and drives about with wild tempestuous violence: it is therefore the colour of wrath and sin. It is generally supposed that Isaiah speaks of red as the colour of sin, because sin ends in murder; and this is not really wrong, though it is too restricted. Sin is called red, inasmuch as it is a burning heat which consumes a man, and when it breaks forth consumes his fellow-man as well. According to the biblical view, throughout, sin stands in the same relation to what is well-pleasing to God, and wrath in the same relation to love or grace, as fire to light; and therefore as red to white, or black to white, for red and black are colours which border upon one another. In the Song of Solomon (Is 7:5), the black locks of Shulamith are described as being "like purple," and Homer applies the same epithet to the dark waves of the sea. But the ground of this relation lies deeper still. Red is the colour of fire, which flashes out of darkness and returns to it again; whereas white without any admixture of darkness represents the pure, absolute triumph of light. It is a deeply significant symbol of the act of justification. Jehovah offers to Israel an actio forensis, out of which it shall come forth justified by grace, although it has merited death on account of its sins. The righteousness, white as snow and wool, with which Israel comes forth, is a gift conferred upon it out of pure compassion, without being conditional upon any legal performance whatever.
Geneva 1599
1:18 Come now, (a) and let us reason together, saith the LORD: though your sins are as scarlet, they shall be (b) white as snow; though they are red like crimson, they shall be as wool.
(a) To know if I accuse you without cause.
(b) Lest sinners should pretend any rigour on God's part, he only wills them to be pure in heart, and he will forgive all their sins, no matter how many or great.
John Gill
1:18 Come now, and let us reason, together, saith the Lord,.... These words stand not in connection either with the preceding or following, but are to be read in a parenthesis, and are thrown in for the sake of the small remnant God had left among this wicked people, in order to comfort them, being distressed with sin. These, seeing their sins in their dreadful colours, and with all their aggravating circumstances, were ready to conclude that they were unpardonable; and, seeing God as an angry Judge, dared not come nigh him, but stood at a distance, fearing and expecting his vengeance to fall upon them, and therefore put away the promises, and refused to be comforted; when the Lord was pleased to encourage them to draw near to him, and come and reason with him: not at the bar of his justice; there is no reasoning with him there; none can contend with him, or answer him, one of a thousand; if he marks iniquity in strict justice, none can stand before him; there is no entering the lists with him upon the foot of justice, or at its bar: but at the bar of mercy, at the throne of grace; there the righteous may dispute with him from his declarations and promises, as well as come with boldness to him; and at the altar and sacrifice of Christ, and at the fountain of his blood: here sinners may reason with him from the virtue and efficacy of his blood and sacrifice; and from the Lord's proclamation of grace and mercy through him; and from his promises to forgive repenting and confessing sinners: and here God reasons with sensible souls from his own covenant promises and proclamations to forgive sin; from the aboundings of his grace over abounding sin; from the righteousness of Christ to justify, his blood to cleanse from sin, and his sacrifice to atone for it; and from the end of his coming into the world to save the chief of sinners: saying,
though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Every sin is a transgression of the law, and hateful and abominable to God; no sin is venial in itself, but deserving of the wrath of God, and the curses of the law; all sin is mortal, the wages of it is death: but all are not alike; some are greater, others lesser; some are attended with aggravating circumstances, as when the persons that commit them have, besides the light of nature, also the law of Moses, or the Gospel of Christ; have had the advantage of a religious education; have sat under a Gospel ministry, and received much speculative light and knowledge; yea, have been under convictions of sin time after time, and yet have been ringleaders and encouragers of others in sin, guilty of very enormous crimes, which in themselves are comparable to "scarlet" and "crimson": and perhaps reference may be had to the sin of murder, since the persons, among whom these dwelt, their hands were full of blood; and may respect the crucifiers of Christ, among whom there were some savingly convicted and converted. Moreover, they may be signified hereby on account of the effects of them, they defile men, provoke God to wrath, and, through the law, work wrath in their consciences; and may signify, that they are sins of a deep dye, and which have such a place in their hearts and consciences, that nothing can remove them but the blood of Christ: and besides are open, flagrant, and notorious to all, and especially to God; yet these, through the grace and blood of Jesus, become as white as wool and as snow: not that pardon of sin takes sin out of the hearts and natures of men, nor changes the nature of sin, or causes it to cease to be sin; but this is to be understood of the persons of sinners, who hereby are made so white, yea, whiter than this, Ps 51:1 as they are considered in Christ, washed in his blood, and clothed with his righteousness, which is fine linen, clean and white; God, seeing no iniquity in them, has thus graciously dealt with them, and they being without fault, spot, or wrinkle, or any such thing. It was with respect to this Scripture that the Jews in later times were wont to tie a scarlet thread to the head of the scapegoat, when he was sent into the wilderness; though at first they fastened it to the door of the outward porch, and then to the door of the inward porch, and, if it turned white, it was a sign their sins were forgiven them, but, if not, otherwise (k); and it is owned by them, that it belongs to future time, the time of the Messiah (l).
(k) T. Bab. Sabbat, fol. 89. 2. (l) Gussetius observes, that signifies not "oppressed", but infected with leaven, and so means, reduce to a right way him that is corrupt with the leaven of vice, by hindering him that he may not go on to hurt the fatherless. Comment. Ebr. p. 265.
Robert Jamieson, A. R. Fausset and David Brown
1:18 God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (Is 43:26).
scarlet--the color of Jesus Christ's robe when bearing our "sins" (Mt 27:28). So Rahab's thread (Josh 2:18; compare Lev 14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.
snow-- (Ps 51:7). Repentance is presupposed, before sin can be made white as snow (Is 1:19-20); it too is God's gift (Jer 31:18, end; Lam 5:21; Acts 5:31).
red--refers to "blood" (Is 1:15).
as wool--restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
1:191:19: Եւ եթէ ախորժեսջիք եւ լուիջիք ինձ՝ զբարութի՛ւնս երկրի կերիջիք.
19 Եւ եթէ յօժար լինէք ու լսէք ինձ, դուք կը ճաշակէք երկրի բարիքները.
19 Եթէ դուք յօժարիք ու հնազանդիք, Երկրին բարիքը պիտի ուտէք
Եւ եթէ ախորժեսջիք եւ լուիջիք ինձ` զբարութիւնս երկրի կերիջիք:

1:19: Եւ եթէ ախորժեսջիք եւ լուիջիք ինձ՝ զբարութի՛ւնս երկրի կերիջիք.
19 Եւ եթէ յօժար լինէք ու լսէք ինձ, դուք կը ճաշակէք երկրի բարիքները.
19 Եթէ դուք յօժարիք ու հնազանդիք, Երկրին բարիքը պիտի ուտէք
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 Если захотите и послушаетесь, то будете вкушать блага земли;
1:19 καὶ και and; even ἐὰν εαν and if; unless θέλητε θελω determine; will καὶ και and; even εἰσακούσητέ εισακουω heed; listen to μου μου of me; mine τὰ ο the ἀγαθὰ αγαθος good τῆς ο the γῆς γη earth; land φάγεσθε εσθιω eat; consume
1:19 אִם־ ʔim- אִם if תֹּאב֖וּ tōvˌû אבה want וּ û וְ and שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear ט֥וּב ṭˌûv טוּב best הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
1:19. si volueritis et audieritis bona terrae comedetisIf you be willing, and will hearken to me, you shall eat the good things of the land.
19. If ye be willing and obedient, ye shall eat the good of the land:
1:19. If you are willing, and you listen to me, then you will eat the good things of the land.
1:19. If ye be willing and obedient, ye shall eat the good of the land:
If ye be willing and obedient, ye shall eat the good of the land:

1:19 Если захотите и послушаетесь, то будете вкушать блага земли;
1:19
καὶ και and; even
ἐὰν εαν and if; unless
θέλητε θελω determine; will
καὶ και and; even
εἰσακούσητέ εισακουω heed; listen to
μου μου of me; mine
τὰ ο the
ἀγαθὰ αγαθος good
τῆς ο the
γῆς γη earth; land
φάγεσθε εσθιω eat; consume
1:19
אִם־ ʔim- אִם if
תֹּאב֖וּ tōvˌû אבה want
וּ û וְ and
שְׁמַעְתֶּ֑ם šᵊmaʕtˈem שׁמע hear
ט֥וּב ṭˌûv טוּב best
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
1:19. si volueritis et audieritis bona terrae comedetis
If you be willing, and will hearken to me, you shall eat the good things of the land.
19. If ye be willing and obedient, ye shall eat the good of the land:
1:19. If you are willing, and you listen to me, then you will eat the good things of the land.
1:19. If ye be willing and obedient, ye shall eat the good of the land:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: Ye shall eat the good of the land - Referring to Isa 1:7 : it shall not be "devoured by strangers."
Albert Barnes: Notes on the Bible - 1834
1:19: If ye be willing - If you submit your wills, and become voluntary in your obedience to my law.
And obedient - Hebrew If you will hear; that is, my commands.
Ye shall eat ... - That is, the land shall yield its increase; and you shall be saved from pestilence, war, famine, etc. The productions of the soil shall no more be devoured by strangers, Isa 1:7; compare the notes at Isa 65:21-23. This was in accordance with the promises which God made to their fathers, and the motives to obedience placed before them, which were drawn from the fact, that they should possess a land of distinguished fertility, and that obedience should be attended with eminent national prosperity. Such an appeal was adapted to the infancy of society, and to the circumstances of the people. It should be added, however, that with this they connected the idea, that God would be their God and Protector; and, of course, the idea that all the blessings resulting from that fact would be theirs; Exo 3:8 : 'And I am come down to deliver them out of the band of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey;' compare Exo 3:17; Exo 13:5; Deu 28:1-9. In accordance with this, the language of promise in the New Testament is, that of inheriting the earth, that is, the land, Note, Mat 5:5. The expression here means, that if they obeyed God they should be under his patronage, and be prospered. It refers, also, to Isa 1:7, where it is said, that strangers devoured the land. The promise here is, that if they were obedient, this calamity should be removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: Isa 3:10, Isa 55:1-3, Isa 55:6, Isa 55:7; Jer 3:12-14, Jer 31:18-20; Hos 14:1-4; Joe 2:26; Mat 21:28-32; Heb 5:9
Carl Friedrich Keil and Franz Delitzsch
1:19
But after the restoration of Israel in integrum by this act of grace, the rest would unquestionably depend upon the conduct of Israel itself. According to Israel's own decision would Jehovah determine Israel's future. "If ye then shall willingly hear, ye shall eat the good of the land; if ye shall obstinately rebel, ye shall be eaten by the sword: for the mouth of Jehovah hath spoken it." After their justification, both blessing and cursing lay once more before the justified, as they had both been long before proclaimed by the law (compare Is 1:19 with Deut 28:3., Lev 26:3., and Is 1:20 with the threat of vengeance with the sword in Lev 26:25). The promise of eating, i.e., of the full enjoyment of domestic blessings, and therefore of settled, peaceful rest at home, is placed in contrast with the curse of being eaten with the sword. Chereb (the sword) is the accusative of the instrument, as in Ps 17:13-14; but this adverbial construction without either genitive, adjective, or suffix, as in Ex 30:20, is very rarely met with (Ges. 138, Anm. 3); and in the passage before us it is a bold construction which the prophet allows himself, instead of saying, חרב תּאכלכם, for the sake of the paronomasia (Bttcher, Collectanea, p. 161). In the conditional clauses the two futures are followed by two preterites (compare Lev 26:21, which is more in conformity with our western mode of expression), inasmuch as obeying and rebelling are both of them consequences of an act of will: if ye shall be willing, and in consequence of this obey; if ye shall refuse, and rebel against Jehovah. They are therefore, strictly speaking, perfecta consecutiva. According to the ancient mode of writing, the passage Is 1:18-20 formed a separate parashah by themselves, viz., a sethumah, or parashah indicated by spaces left within the line. The piskah after Is 1:20 corresponds to a long pause in the mind of the speaker. - Will Israel tread the saving path of forgiveness thus opened before it, and go on to renewed obedience, and will it be possible for it to be brought back by this path? Individuals possibly may, but not the whole. The divine appeal therefore changes now into a mournful complaint. So peaceful a solution as this of the discord between Jehovah and His children was not to be hoped for. Jerusalem was far too depraved.
Geneva 1599
1:19 If ye (c) are willing and obedient, ye shall eat the good of the land:
(c) He shows that whatever adversity man endures, it ought to be attributed to his own incredulity and disobedience.
John Gill
1:19 If ye be willing and obedient,.... The Targum adds, "to my Word": the Word made flesh, and dwelling among them; who would have gathered the inhabitants of Jerusalem to his ministry, to attend his word and ordinances, but their rulers would not:
ye shall eat the good of the land; the land of Canaan; as the Jews held the possession of that land, before the times of Christ, by their obedience to the laws of God, which were given them as a body politic, and which, so long as they observed, they were continued in the quiet and full enjoyment of all the blessings of it; so, when Christ came, had they received, embraced, and acknowledged him as the Messiah, and been obedient to his will, though only externally, they would have remained in their own land, and enjoyed all the good things in it undisturbed by enemies.
John Wesley
1:19 If - If you are fully resolved to obey all my commands. Shall eat - Together with pardon, you shall receive temporal and worldly blessings.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Ex 3:17). New Testament spiritual promises derive their imagery from the former (Mt 5:5).
1:201:20: ապա թէ ոչ կամիցիք լսել ինձ, սո՛ւր կերիցէ զձեզ. քանզի բերան Տեառն խօսեցաւ զայս։
20 իսկ եթէ չկամենաք ինձ լսել, սո՛ւրը պիտի ուտի ձեզ, քանզի Տիրոջ շուրթերն ասացին այս»:
20 Բայց եթէ զիս մերժելով ապստամբիք, Սուրը պիտի ուտէ ձեզ»։Վասն զի Տէրոջը բերանը խօսեցաւ ասիկա։
ապա թէ [13]ոչ կամիցիք լսել ինձ``, սուր կերիցէ զձեզ. քանզի բերան Տեառն խօսեցաւ զայս:

1:20: ապա թէ ոչ կամիցիք լսել ինձ, սո՛ւր կերիցէ զձեզ. քանզի բերան Տեառն խօսեցաւ զայս։
20 իսկ եթէ չկամենաք ինձ լսել, սո՛ւրը պիտի ուտի ձեզ, քանզի Տիրոջ շուրթերն ասացին այս»:
20 Բայց եթէ զիս մերժելով ապստամբիք, Սուրը պիտի ուտէ ձեզ»։Վասն զի Տէրոջը բերանը խօսեցաւ ասիկա։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 если же отречетесь и будете упорствовать, то меч пожрет вас: ибо уста Господни говорят.
1:20 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not θέλητε θελω determine; will μηδὲ μηδε while not; nor εἰσακούσητέ εισακουω heed; listen to μου μου of me; mine μάχαιρα μαχαιρα short sword ὑμᾶς υμας you κατέδεται κατεσθιω consume; eat up τὸ ο the γὰρ γαρ for στόμα στομα mouth; edge κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak ταῦτα ουτος this; he
1:20 וְ wᵊ וְ and אִם־ ʔim- אִם if תְּמָאֲנ֖וּ tᵊmāʔᵃnˌû מאן refuse וּ û וְ and מְרִיתֶ֑ם mᵊrîṯˈem מרה rebel חֶ֣רֶב ḥˈerev חֶרֶב dagger תְּאֻכְּל֔וּ tᵊʔukkᵊlˈû אכל eat כִּ֛י kˈî כִּי that פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
1:20. quod si nolueritis et me provocaveritis ad iracundiam gladius devorabit vos quia os Domini locutum estBut if you will not, and will provoke me to wrath: the sword shall devour you because the mouth of the Lord hath spoken it.
20. but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.
1:20. But if you are not willing, and you provoke me to anger, then the sword will devour you. For the mouth of the Lord has spoken.
1:20. But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken [it].
But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken:

1:20 если же отречетесь и будете упорствовать, то меч пожрет вас: ибо уста Господни говорят.
1:20
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
θέλητε θελω determine; will
μηδὲ μηδε while not; nor
εἰσακούσητέ εισακουω heed; listen to
μου μου of me; mine
μάχαιρα μαχαιρα short sword
ὑμᾶς υμας you
κατέδεται κατεσθιω consume; eat up
τὸ ο the
γὰρ γαρ for
στόμα στομα mouth; edge
κυρίου κυριος lord; master
ἐλάλησεν λαλεω talk; speak
ταῦτα ουτος this; he
1:20
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תְּמָאֲנ֖וּ tᵊmāʔᵃnˌû מאן refuse
וּ û וְ and
מְרִיתֶ֑ם mᵊrîṯˈem מרה rebel
חֶ֣רֶב ḥˈerev חֶרֶב dagger
תְּאֻכְּל֔וּ tᵊʔukkᵊlˈû אכל eat
כִּ֛י kˈî כִּי that
פִּ֥י pˌî פֶּה mouth
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
1:20. quod si nolueritis et me provocaveritis ad iracundiam gladius devorabit vos quia os Domini locutum est
But if you will not, and will provoke me to wrath: the sword shall devour you because the mouth of the Lord hath spoken it.
1:20. But if you are not willing, and you provoke me to anger, then the sword will devour you. For the mouth of the Lord has spoken.
1:20. But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: Ye shall be devoured with the sword "Ye shall be food for the sword" - The Septuagint and Vulgate read תאכלכם tochalchem, "the sword shall devour you;" which is of much more easy construction than the present reading of the text.
The Chaldee seems to read בחרב אויב תאכלו bechereb oyeb teachelu, "ye shall be consumed by the sword of the enemy." The Syriac also reads בחרב beehereb and renders the verb passively. And the rhythmus seems to require this addition. - Dr. Jubb.
Albert Barnes: Notes on the Bible - 1834
1:20: But if ye refuse, ye shall be devoured with the sword - Your enemies shall come in, and lay waste the land. This prediction was fulfilled, in consequence of their continuing to rebel, when the land was desolated by Nebuchadnezzar, and the nation was carried captive to Babylon. It illustrates a general principle of the divine government, that if people persevere in rebelling against God, they shall be destroyed. The word devour is applied to the sword, as if it were insatiable for destruction. Whatever destroys may be figuratively said to devour; see the notes at Isa 34:5-6; compare Isa 5:24; Lam 2:3; Eze 15:4; Joe 2:3; Rev 11:5 - where fire is said to devour.
The mouth of the Lord - Yahweh Himself. This had been spoken by the mouth of the Lord, and recorded, Lev 26:33 :
And I will scatter you among the heathen,
And will draw out a sword after you;
And your land shall be desolate
And your cities waste.
On these points God proposed to reason; or rather, perhaps, these principles are regarded as reasonable, or as commending themselves to men. They are the great principles of the divine administration, that if people obey God they shall prosper; if not, they shall be punished. They commend themselves to people as just and true; and they are seen and illustrated every where.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: if ye refuse: Isa 3:11; Sa1 12:25; Ch2 36:14-16; Heb 2:1-3
for the mouth: Isa 40:5, Isa 58:14; Lev 26:33; Num 23:19; Sa1 15:29; Tit 1:2
John Gill
1:20 But if ye refuse and rebel,.... The Targum is, "and do not receive my Word"; the Messiah, when come, neither his person, nor his doctrines and ordinances:
ye shall be devoured with the sword; of the Roman armies, as they were under Titus Vespasian; see Mt 22:7.
for the mouth of the Lord hath spoken it; now, by Isaiah, as well as in former times, Lev 26:25.
Robert Jamieson, A. R. Fausset and David Brown
1:20 Lord hath spoken it--Isaiah's prophecies rest on the law (Lev 26:33). God alters not His word Numbers 23. 19).
1:211:21: Զիա՞րդ եղեւ պոռնիկ քաղաքն հաւատարիմ Սիոն, լի՛ հաւատովքն՝ յորում արդարութիւն հանգուցեալ էր, եւ արդ՝ սպանօղք են։
21 «Ինչպէ՜ս պոռնիկ դարձաւ հաւատարիմ քաղաք Սիոնը, որը լի էր հաւատով, ուր արդարութիւնն էր բնակւում, իսկ այժմ՝ մարդասպանները:
21 Ի՜նչպէս պոռնկացաւ այդ հաւատարիմ քաղաքը։Անիկա իրաւունքով լեցուն էր Ու անոր մէջ արդարութիւնը կը բնակէր, Բայց հիմա մարդասպաններու բնակարան եղած է։
Զիա՞րդ եղեւ պոռնիկ` քաղաքն հաւատարիմ [14]Սիոն, լի հաւատովք` յորում արդարութիւն հանգուցեալ էր, եւ արդ սպանօղք են:

1:21: Զիա՞րդ եղեւ պոռնիկ քաղաքն հաւատարիմ Սիոն, լի՛ հաւատովքն՝ յորում արդարութիւն հանգուցեալ էր, եւ արդ՝ սպանօղք են։
21 «Ինչպէ՜ս պոռնիկ դարձաւ հաւատարիմ քաղաք Սիոնը, որը լի էր հաւատով, ուր արդարութիւնն էր բնակւում, իսկ այժմ՝ մարդասպանները:
21 Ի՜նչպէս պոռնկացաւ այդ հաւատարիմ քաղաքը։Անիկա իրաւունքով լեցուն էր Ու անոր մէջ արդարութիւնը կը բնակէր, Բայց հիմա մարդասպաններու բնակարան եղած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 Как сделалась блудницею верная столица, исполненная правосудия! Правда обитала в ней, а теперь убийцы.
1:21 πῶς πως.1 how ἐγένετο γινομαι happen; become πόρνη πορνη prostitute πόλις πολις city πιστὴ πιστος faithful Σιων σιων Siōn; Sion πλήρης πληρης full κρίσεως κρισις decision; judgment ἐν εν in ᾗ ος who; what δικαιοσύνη δικαιοσυνη rightness; right standing ἐκοιμήθη κοιμαω doze; fall asleep ἐν εν in αὐτῇ αυτος he; him νῦν νυν now; present δὲ δε though; while φονευταί φονευτης slayer; murderer
1:21 אֵיכָה֙ ʔêḵˌā אֵיכָה how הָיְתָ֣ה hāyᵊṯˈā היה be לְ lᵊ לְ to זֹונָ֔ה zônˈā זנה fornicate קִרְיָ֖ה qiryˌā קִרְיָה town נֶאֱמָנָ֑ה neʔᵉmānˈā אמן be firm מְלֵאֲתִ֣י mᵊlēʔᵃṯˈî מָלֵא full מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice צֶ֛דֶק ṣˈeḏeq צֶדֶק justice יָלִ֥ין yālˌîn לין lodge בָּ֖הּ bˌāh בְּ in וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now מְרַצְּחִֽים׃ mᵊraṣṣᵊḥˈîm רצח kill
1:21. quomodo facta est meretrix civitas fidelis plena iudicii iustitia habitavit in ea nunc autem homicidaeHow is the faithful city, that was full of judgment, become a harlot? justice dwelt in it, but now murderers.
21. How is the faithful city become an harlot! she that was full of judgment! righteousness lodged in her, but now murderers.
1:21. How has the faithful city, full of judgment, become a harlot? Justice lived in her, but now murderers.
1:21. How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers:

1:21 Как сделалась блудницею верная столица, исполненная правосудия! Правда обитала в ней, а теперь убийцы.
1:21
πῶς πως.1 how
ἐγένετο γινομαι happen; become
πόρνη πορνη prostitute
πόλις πολις city
πιστὴ πιστος faithful
Σιων σιων Siōn; Sion
πλήρης πληρης full
κρίσεως κρισις decision; judgment
ἐν εν in
ος who; what
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐκοιμήθη κοιμαω doze; fall asleep
ἐν εν in
αὐτῇ αυτος he; him
νῦν νυν now; present
δὲ δε though; while
φονευταί φονευτης slayer; murderer
1:21
אֵיכָה֙ ʔêḵˌā אֵיכָה how
הָיְתָ֣ה hāyᵊṯˈā היה be
לְ lᵊ לְ to
זֹונָ֔ה zônˈā זנה fornicate
קִרְיָ֖ה qiryˌā קִרְיָה town
נֶאֱמָנָ֑ה neʔᵉmānˈā אמן be firm
מְלֵאֲתִ֣י mᵊlēʔᵃṯˈî מָלֵא full
מִשְׁפָּ֗ט mišpˈāṭ מִשְׁפָּט justice
צֶ֛דֶק ṣˈeḏeq צֶדֶק justice
יָלִ֥ין yālˌîn לין lodge
בָּ֖הּ bˌāh בְּ in
וְ wᵊ וְ and
עַתָּ֥ה ʕattˌā עַתָּה now
מְרַצְּחִֽים׃ mᵊraṣṣᵊḥˈîm רצח kill
1:21. quomodo facta est meretrix civitas fidelis plena iudicii iustitia habitavit in ea nunc autem homicidae
How is the faithful city, that was full of judgment, become a harlot? justice dwelt in it, but now murderers.
1:21. How has the faithful city, full of judgment, become a harlot? Justice lived in her, but now murderers.
1:21. How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Снова упомянувши кратко о разрушении Иерусалима, пророк предсказывает ему суд Господень, в котором народ избранный очистится от своей греховности и Иерусалим снова станет городом правды. Те же, которые останутся упорными во грехах своих, погибнут, как сухие сучья в огне, от гнева Божия.

Блудницею назван Иерусалим, как изменивший Господу, Который у пророков изображен как супруг ветхозаветной церкви или избранного народа (Иез 16:15; Ос 1:2). Жители Иерусалима нарушили верность Всевышнему и Его законам, не исполняют требований Божественной правды и разделяют даже свою привязанность между Богом истинным и другими богами (Ахаз и другие иудеи, совершавшие служение и чуждым богам).

Серебро - символическое обозначение аристократических, правящих классов иудейского общества. Это "серебро" утратило все свое благородство и стало заключать в себе только одни отбросы (изгарь).

Вино - (по евр. sobe лучшее, крепкое вино) или, что тоже, высший класс общества утратил свою доблесть, как хорошее вино портится от подливаемой в него воды.

Князья - это судьи, которых пророк обвиняет во взяточничестве и жестокосердии по отношению к людям несчастным.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 How is the faithful city become a harlot! it was full of judgment; righteousness lodged in it; but now murderers. 22 Thy silver is become dross, thy wine mixed with water: 23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. 24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: 25 And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: 26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. 27 Zion shall be redeemed with judgment, and her converts with righteousness. 28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed. 29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. 30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.
Here, I. The woeful degeneracy of Judah and Jerusalem is sadly lamented. See, 1. What the royal city had been, a faithful city, faithful to God and the interests of his kingdom among men, faithful to the nation and its public interests. It was full of judgment; justice was duly administered upon the thrones of judgment which were set there, the thrones of the house of David, Ps. cxxii. 5. Men were generally honest in their dealings, and abhorred to do an unjust thing. Righteousness lodged in it, was constantly resident in their palaces and in all their dwellings, not called in now and then to serve a turn, but at home there. Note, Neither holy cities nor royal ones, neither places where religion is professed nor places where government is administered, are faithful to their trust if religion do not dwell in them. 2. What it had now become. That beauteous virtuous spouse was now debauched, and become an adulteress; righteousness no longer dwelt in Jerusalem (terras Astræa reliquit--Astrea left the earth); even murderers were unpunished and lived undisturbed there; nay, the princes themselves were so cruel and oppressive that they had become no better than murderers; an innocent man might better guard himself against a troop of banditti or assassins than against a bench of such judges. Note, It is a great aggravation of the wickedness of any family or people that their ancestors were famed for virtue and probity; and commonly those that thus degenerate prove the most wicked of all men. Corruptio optimi est pessima--That which was originally the best becomes when corrupted the worst, Luke xi. 26; Eccl. iii. 16. See Jer. xxii. 15-17. The degeneracy of Jerusalem is illustrated, (1.) By similitudes (v. 22): Thy silver has become dross. This degeneracy of the magistrates, whose character is the reverse of that of their predecessors, is a great a reproach and injury to the kingdom as the debasing of their coin would be and the turning of their silver into dross. Righteous princes and righteous cities are as silver for the treasury, but unrighteous ones are as dross for the dunghill. How has the gold become dim! Lam. iv. 1. Thy wine is mixed with water, and so has become flat and sour. Some understand both these literally: the wine they sold was adulterated, it was half water; the money they paid was counterfeit, and so they cheated all they dealt with. But it is rather to be taken figuratively: justice was perverted by their princes, and religion and the word of God were sophisticated by their priests, and made to serve what turn they pleased. Dross may shine like silver, and the wine that is mixed with water may retain the colour of wine, but neither is worth any thing. Thus they retained a show and pretence of virtue and justice, but had no true sense of either. (2.) By some instances (v. 23): "Thy princes, that should keep others in their allegiance to God and subjection to his law, are themselves rebellious, and set God and his law at defiance." Those that should restrain thieves (proud and rich oppressors, those worst of robbers, and those that designedly cheat their creditors, who are no better), are themselves companions of thieves, connive at them, do as they do, and with greater security and success, because they are princes, and have power in their hands; they share with the thieves they protect in their unlawful gain ( Ps. l. 18) and cast in their lot among them, Prov. i. 13, 14. [1.] The profit of their places is all their aim, to make the best hand they can of them, right or wrong. They love gifts, and follow after rewards; they set their hearts upon their salary, the fees and perquisites of their offices, and are greedy of them, and never think they can get enough; nay, they will do any thing, though ever so contrary to law and justice, for a gift in secret. Presents and gratuities will blind their eyes at any time, and make them pervert judgment. These they love and are eager in the pursuit of, Hos. ix. 18. [2.] The duty of their places is none of their care. They ought to protect those that are injured, and take cognizance of the appeals made to them; why else were they preferred? But they judge not the fatherless, take no care to guard the orphans, nor does the cause of the widow come unto them, because the poor widow has no bribe to give, with which to make way for her and to bring her cause on. Those will have a great deal to answer for who, when they should be the patrons of the oppressed, are their greatest oppressors.
II. A resolution is taken up to redress these grievances (v. 24): Therefore saith the Lord, the Lord of hosts, the Mighty One of Israel--who has power to make good what he says, who has hosts at command for the executing of his purposes, and whose power is engaged for his Israel--Ah! I will ease me of my adversaries. Observe,
1. Wicked people, especially wicked rulers that are cruel and oppressive, are God's enemies, his adversaries, and shall so be accounted and so dealt with. If the holy seed corrupt themselves, they are the foes of his own house.
2. They are a burden to the God of heaven, which is implied in his easing himself of them. The Mighty One of Israel, that can bear any thing, nay, that upholds all things, complains of his being wearied with men's iniquities, ch. xliii. 24. Amos ii. 13.
3. God will find out a time and a way to ease himself of this burden, by avenging himself on those that thus bear hard upon his patience. He here speaks as one triumphing in the foresight of it: Ah. I will ease me. He will ease the earth of the burden under which it groans (Rom. viii. 21, 22), will ease his own name of the reproaches with which it is loaded. He will be eased of his adversaries, by taking vengeance on his enemies; he will spue them out of his mouth, and so be eased of them, Rev. iii. 16. He speaks with pleasure of the day of vengeance being in his heart, ch. lxiii. 4. If God's professing people conform not to his image, as the Holy One of Israel (v. 4), they shall feel the weight of his hand as the Mighty One of Israel: his power, which was wont to be engaged for them, shall be armed against them. In two ways God will ease himself of this grievance:--
(1.) By reforming his church, and restoring good judges in the room of those corrupt ones. Though the church has a great deal of dross in it, yet it shall not be thrown away, but refined (v. 25): "I will purely purge away thy dross. I will amend what is amiss. Vice and profaneness shall be suppressed and put out of countenance, oppressors displaced, and deprived of their power to do mischief." When things are ever so bad God can set them to rights, and bring about a complete reformation; when he begins he will make an end, will take away all the tin. Observe, [1.] The reformation of a people is God's own work, and, if ever it be done, it is he that brings it about: "I will turn my hand upon thee; I will do that for the reviving of religion which I did at first for the planting of it." He can do it easily, with the turn of his hand; but he does it effectually, for what opposition can stand before the arm of the Lord revealed? [2.] He does it by blessing them with good magistrates and good ministers of state (v. 26): "I will restore thy judges as at the first, to put the laws in execution against evil-doers, and thy counsellors, to transact public affairs, as at the beginning," either the same persons that had been turned out or others of the same character. [3.] He does it by restoring judgment and righteousness among them (v. 27), by planting in men's minds principles of justice and governing their lives by those principles. Men may do much by external restraints; but God does it effectually by the influences of his Spirit, as a Spirit of judgment, ch. iv. 4; xxviii. 6. See Ps. lxxxv. 10, 11. [4.] The reformation of a people will be the redemption of them and their converts, for sin is the worst captivity, the worst slavery, and the great and eternal redemption is that by which Israel is redeemed from all his iniquities (Ps. cxxx. 8), and the blessed Redeemer is he that turns away ungodliness from Jacob (Rom. xi. 26), and saves his people from their sins, Matt. i. 21. All the redeemed of the Lord shall be converts, and their conversion is their redemption: "Her converts, or those that return of her (so the margin), shall be redeemed with righteousness." God works deliverance for us by preparing us for it with judgment and righteousness. [5.] The reviving of a people's virtues is the restoring of their honour: Afterwards thou shalt be called the city of righteousness, the faithful city; that is, First, "Thou shalt be so;" the reforming of the magistracy is a good step towards the reforming of the city and the country too. Secondly, "Thou shalt have the praise of being so;" and a greater praise there cannot be to any city than to be called the city of righteousness, and to retrieve the ancient honour which was lost when the faithful city became a harlot, v. 21.
(2.) By cutting off those that hate to be reformed, that they may not remain either as snares or as scandals to the faithful city. [1.] it is an utter ruin that is here threatened. They shall be destroyed and consumed, and not chastened and corrected only. The extirpation of them will be necessary to the redemption of Zion. [2.] It is a universal ruin, which will involve the transgressors and the sinners together, that is, the openly profane that have quite cast of all religion, and the hypocrites that live wicked lives under the cloak of a religious profession--they shall both be destroyed together, for they are both alike an abomination to God, both those that contradict religion and those that contradict themselves in their pretensions to it. And those that forsake the Lord, to whom they had formerly joined themselves, shall be consumed, as the water in the conduit-pipe is soon consumed when it is cut off from the fountain. [3.] It is an inevitable ruin; there is no escaping it. First, Their idols shall not be able to help them, the oaks which they have desired, and the gardens which they have chosen; that is, the images, the dunghill-gods, which they had worshipped in their groves and under the green trees, which they were fond of and wedded to, for which they forsook the true God, and which they worshipped privately in their own garden even when idolatry was publicly discountenanced. "This was the practice of the transgressors and the sinners; but they shall be ashamed of it, not with a show of repentance, but of despair, v. 29. They shall have cause to be ashamed of their idols; for, after all the court they have made to them, they shall find no benefit by them; but the idols themselves shall go into captivity," ch. xlvi. 1, 2. Note, Those that make creatures their confidence are but preparing confusion for themselves. You were fond of the oaks and the gardens, but you yourselves shall be, 1. "Like an oak without leaves, withered and blasted, and stripped of all its ornaments." Justly do those wear no leaves that bear no fruit; as the fig-tree that Christ cursed. 2. "Like a garden without water, that is neither rained upon nor watered with the foot (Deut. xi. 10), that had no fountain (Cant. iv. 15), and consequently is parched, and all the fruits of it gone to decay." Thus shall those be that trust in idols, or in an arm of flesh, Jer. xvii. 5, 6. But those that trust in God never find him as a wilderness, or as waters that fail, Jer. ii. 31. Secondly, They shall not be able to help themselves (v. 31): "Even the strong man shall be as tow not only soon broken and pulled to pieces, but easily catching fire; and his work (so the margin reads it), that by which he hopes to fortify and secure himself, shall be as a spark to his own tow, shall set him on fire, and he and his work shall burn together. His counsels shall be his ruin; his own skin kindles the fire of God's wrath, which shall burn to the lowest hell, and none shall quench it." When the sinner has made himself as tow and stubble, and God makes himself to him as a consuming fore, what can prevent the utter ruin of the sinner?
Now all this is applicable, 1. To the blessed work of reformation which was wrought in Hezekiah's time after the abominable corruptions of the reign of Ahaz. Then good men came to be preferred, and the faces of the wicked were filled with shame. 2. To their return out of their captivity in Babylon, which had thoroughly cured them of idolatry. 3. To the gospel-kingdom and the pouring out of the Spirit, by which the New-Testament church should be made a new Jerusalem, a city of righteousness. 4. To the second coming of Christ, when he shall thoroughly purge his floor, his field, shall gather the wheat into his barn, into his garner, and burn the chaff, the tares, with unquenchable fire.
Adam Clarke: Commentary on the Bible - 1831
1:21: Become a harlot - See before, the Discourse on the Prophetic Style; and see Lowth's Comment on the place, and De Sacr. Poes. Hebr. Prael. xxxi.
Albert Barnes: Notes on the Bible - 1834
1:21: How is - This is an expression of deploring, or lamenting. It indicates that that had occurred which was matter of grief. The prophet had stated the principles of the divine government; had urged the people to reason with God; and had affirmed his willingness to pardon. But it was seen that they would not repent. They were so wicked and perverse, that there was no hope of their reformation. His mind is full of this subject; he repeats the charge of their wickedness Isa 1:21-23, and states what must be the consequences.
The faithful city - Jerusalem. It is represented here under the image of a wife - once faithful to her husband; once a devoted and attached partner. Jerusalem was thus once. In former days, it was the seat of the pure worship of God; the place where his praise was celebrated, and where his people came to offer sincere devotion. In the Scriptures, the church is often represented under the image of a wife, to denote the tenderness and sacredness of the union; Hos 2:19-20; Isa 62:5; Isa 54:6; Rev 21:9.
An harlot - She has proved to be false, treacherous, unfaithful. The unfaithfulness of the people of God, particularly their idolatry, is often represented under the idea of unfaithfulness to the marriage contract; Jer 3:8-9; Jer 5:7; Jer 13:27; Jer 23:14; Eze 16:32; Eze 23:37; Jos 2:2; Jos 4:2.
It was full of judgement - It was distinguished for justice and righteousness.
Lodged in it - This is a figurative expression, meaning that it was characterized as a righteous city. The word ילין yā lı̂ yn is from לוּן lû n, to pass the night, to remain through the night Gen 19:2; and then to lodge, to dwell; Psa 25:13; Job 17:2; Job 29:19. In this place it has the sense of abiding, remaining, continuing permanently. Jerusalem was the home of justice, where it found protection and safety.
Now murderers - By murderers here are meant probably unjust judges; people who did not regard the interests of the poor, the widow, and the orphan; and who therefore, by a strong expression, are characterized as murderers. They had displaced justice from its home; and had become the permanent inhabitants of the city; compare the note at Isa 1:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: the faithful: Isa 48:2; Neh 11:1; Psa 46:4, Psa 48:1, Psa 48:8; Hos 11:12; Zac 8:3; Heb 12:22
become: Jer 2:20, Jer 2:21, Jer 3:1; Lam 1:8, Lam 1:9; Ezek. 16:1-63, 22:1-23:49; Luk 13:34; Rev 11:2, Rev 11:8
it was full: Isa 5:7; Sa2 8:15; Ch2 19:9; Eze 22:3-7; Mic 3:2, Mic 3:3; Zep 3:1-3; Act 7:52
Carl Friedrich Keil and Franz Delitzsch
1:21
"How is she become a harlot, the faithful citadel! she, full of right, lodged in righteousness, and now-murderers." It is the keynote of an elegy (kinah) which is sounded here. איכה, and but rarely איך, which is an abbreviated form, is expressive of complaint and amazement. This longer form, like a long-drawn sigh, is a characteristic of the kinah. The kinoth (Lamentations) of Jeremiah commence with it, and receive their title from it; whereas the shorter form is indicative of scornful complaining, and is characteristic of the mâshōl (e.g., Is 14:4, Is 14:12; Mic 2:4). From this word, which gives the keynote, the rest all follows, soft, full, monotonous, long drawn out and slow, just in the style of an elegy. We may see clearly enough that forms like מלאתי for מלאת, softened by lengthening, were adapted to elegiac compositions, from the first v. of the Lamentations of Jeremiah, where three of these forms occur. Jerusalem had previously been a faithful city, i.e., one stedfastly adhering to the covenant of Jehovah with her (vid., Ps 78:37).
(Note: We have translated the word kiryah "citadel" (Burg), instead of "city;" but Burg also became the name of the town which sprang up around the citadel, and the persons living in and around the Burg or citadel were called burgenses, "burghers." Jerusalem, which was also called Zion, might be called, with quite as much right, a citadel (Burg), as a city.)
This covenant was a marriage covenant. And she had broken it, and had thereby become a zonâh (harlot) - a prophetic view, the germs of which had already been given in the Pentateuch, where the worship of idols on the part of Israel is called whoring after them (Deut 31:16; Ex 34:15-16; in all, seven times). It was not, however, merely gross outward idolatry which made the church of God a "harlot," but infidelity of heart, in whatever form it might express itself; so that Jesus described the people of His own time as an "adulterous generation," notwithstanding the pharisaical strictness with which the worship of Jehovah was then observed. For, as the v. before us indicates, this marriage relation was founded upon right and righteousness in the broadest sense: mishpat, "right," i.e., a realization of right answering to the will of God as positively declared; and tzedek, "righteousness," i.e., a righteous state moulded by that will, or a righteous course of conduct regulated according to it (somewhat different, therefore, from the more qualitative tzedâkâh). Jerusalem was once full of such right; and righteousness was not merely there in the form of a hastily passing guest, but had come down from above to take up her permanent abode in Jerusalem: she tarried there day and night as if it were her home. The prophet had in his mind the times of David and Solomon, and also more especially the time of Jehoshaphat (about one hundred and fifty years before Isaiah's appearance), who restored the administration of justice, which had fallen into neglect since the closing years of Solomon's reign and the time of Rehoboam and Abijah, to which Asa's reformation had not extended, and re-organized it entirely in the spirit of the law. It is possible also that Jehoiada, the high priest in the time of Joash, may have revived the institutions of Jehoshaphat, so far as they had fallen into disuse under his three godless successors; but even in the second half of the reign of Joash, the administration of justice fell into the same disgraceful state, at least as compared with the times of David, Solomon, and Jehoshaphat, as that in which Isaiah found it. The glaring contrast between the present and the past is indicated by the expression "and now." In all the correct MSS and editions, mishpat is not accented with zakeph, but with rebia; and bâh, which ought to have zakeph, is accented with tiphchah, on account of the brevity of the following clause. In this way the statement as to the past condition is sufficiently distinguished from that relating to the present.
(Note: It is well known that rebia has less force as a disjunctive than tiphchah, and that zakeph is stronger then either. With regard to the law, according to which bâh has rebia instead of zakeph, see Br, Thorath Emeth, p. 70. To the copies enumerated by Luzzatto, as having the correct accentuation (including Brescia 1494, and Venice, by J. B. Chayim, 1526), we may add Plantin (1582), Buxtorf (1618), Nissel (1662), and many others (cf., Dachselt's Biblia accentuata, which is not yet out of date).)
Formerly righteousness, now "murderers" (merazzechim), and indeed, as distinguished from rozechim, murderers by profession, who formed a band, like king Ahab and his son (4Kings 6:32). The contrast was as glaring as possible, since murder is the direct opposite, the most crying violation, of righteousness.
Geneva 1599
1:21 How is the (d) faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now (e) murderers.
(d) That is, Jerusalem, which had promised happiness to me, as a wife to her husband.
(e) Given to covetousness and extortion, which he signified before by blood, (Is 1:15).
John Gill
1:21 How is the faithful city become a harlot!.... The city of Jerusalem, in which were the temple, and the pure worship of God, and was in the tribe of Judah, which ruled with God, and was very faithful with the saints when the ten tribes revolted, and fell in with the sin of Jeroboam; but now, in Isaiah's time, was become like a treacherous wife to her husband, unfaithful to the Lord, went after other lovers, committed spiritual adultery, that is, idolatry, with stocks and stones; and in the times of Christ were a wicked and an adulterous generation, corrupting the word and worship of God; see Mt 12:39.
Tit was full of judgment; strict justice was exercised privately between man and man, as well as in the public courts of judicature;
righteousness lodged in it; that is, righteous men, who walked in all the commandments of the Lord, and lived soberly, righteously, and godly; see 2Pet 3:13.
but now murderers: of the prophets whom they stoned, who were sent unto them, and of the Lord Jesus Christ, of whom they were the betrayers and murderers; see Mt 23:37.
John Wesley
1:21 The city - Jerusalem, which in the reign of former kings was faithful to God. An harlot - Is filled with idolatry. Murderers - Under that one gross kind, he comprehends all sorts of unrighteous men and practices.
Robert Jamieson, A. R. Fausset and David Brown
1:21 faithful--as a wife (Is 54:5; Is 62:5; Hos 2:19-20).
harlot-- (Ezek 16:28-35).
righteousness lodged-- (2Pet 3:13).
murderers--murderous oppressors, as the antithesis requires (see on Is 1:15; 1Jn 3:15).
1:221:22: Արծաթ ձեր անփորձ. վաճառականք ձեր խառնե՛ն ջուր ընդ գինի.
22 Ձեր արծաթը փորձուած չէ, ձեր վաճառականները գինուն ջուր են խառնում,
22 Քու արծաթդ կղկղանք դարձաւ, Գինիիդ մէջ ջուր խառնուած է։
Արծաթ [15]ձեր անփորձ, վաճառականք ձեր խառնեն ջուր ընդ գինի:

1:22: Արծաթ ձեր անփորձ. վաճառականք ձեր խառնե՛ն ջուր ընդ գինի.
22 Ձեր արծաթը փորձուած չէ, ձեր վաճառականները գինուն ջուր են խառնում,
22 Քու արծաթդ կղկղանք դարձաւ, Գինիիդ մէջ ջուր խառնուած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22 Серебро твое стало изгарью, вино твое испорчено водою;
1:22 τὸ ο the ἀργύριον αργυριον silver piece; money ὑμῶν υμων your ἀδόκιμον αδοκιμος failed; disreputable οἱ ο the κάπηλοί καπηλος of you; your μίσγουσι μισγω the οἶνον οινος wine ὕδατι υδωρ water
1:22 כַּסְפֵּ֖ךְ kaspˌēḵ כֶּסֶף silver הָיָ֣ה hāyˈā היה be לְ lᵊ לְ to סִיגִ֑ים sîḡˈîm סִיג lead oxide סָבְאֵ֖ךְ sāvᵊʔˌēḵ סֹבֶא drink מָה֥וּל māhˌûl מהל vitiate בַּ ba בְּ in † הַ the מָּֽיִם׃ mmˈāyim מַיִם water
1:22. argentum tuum versum est in scoriam vinum tuum mixtum est aquaThy silver is turned into dross: thy wine is mingled with water.
22. Thy silver is become dross, thy wine mixed with water.
1:22. Your silver has turned into dross. Your wine has been mixed with water.
1:22. Thy silver is become dross, thy wine mixed with water:
Thy silver is become dross, thy wine mixed with water:

1:22 Серебро твое стало изгарью, вино твое испорчено водою;
1:22
τὸ ο the
ἀργύριον αργυριον silver piece; money
ὑμῶν υμων your
ἀδόκιμον αδοκιμος failed; disreputable
οἱ ο the
κάπηλοί καπηλος of you; your
μίσγουσι μισγω the
οἶνον οινος wine
ὕδατι υδωρ water
1:22
כַּסְפֵּ֖ךְ kaspˌēḵ כֶּסֶף silver
הָיָ֣ה hāyˈā היה be
לְ lᵊ לְ to
סִיגִ֑ים sîḡˈîm סִיג lead oxide
סָבְאֵ֖ךְ sāvᵊʔˌēḵ סֹבֶא drink
מָה֥וּל māhˌûl מהל vitiate
בַּ ba בְּ in
הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
1:22. argentum tuum versum est in scoriam vinum tuum mixtum est aqua
Thy silver is turned into dross: thy wine is mingled with water.
1:22. Your silver has turned into dross. Your wine has been mixed with water.
1:22. Thy silver is become dross, thy wine mixed with water:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:22: Wine mixed with water - An image used for the adulteration of wines, with more propriety than may at first appear, if what Thevenot says of the people of the Levant of late times were true of them formerly. He says, "They never mingle water with their wine to drink; but drink by itself what water they think proper for abating the strength of the wine." "Lorsque les Persans boivent du vin, ils le prennent tout pur, a la facon des Levantins, qui ne le melent jamais avec de l'eua; mais en beuvant du vin, de temps en temps ils prennent un pot d'eau, et en boivent de grand traits." Voyage, part ii., 54 ii., chap. 10. "Ils (les Turcs) n'y meslent jamais d'eau, et se moquent des Chretiens qui en mettent, ce qui leur semble tout a fait ridicule." Ibid. part i., chap. 24. "The Turks never mingle water with their wine, and laugh at the Christians for doing it, which they consider altogether ridiculous."
It is remarkable that whereas the Greeks and Latins by mixed wine always understood wine diluted and lowered with water, the Hebrews on the contrary generally mean by it wine made stronger and more inebriating by the addition of higher and more powerful ingredients, such as honey, spices, defrutum, (or wine inspissated by boiling it down to two-thirds or one-half of the quantity), myrrh, mandragora, opiates, and other strong drugs. Such were the exhilarating, or rather stupefying, ingredients which Helen mixed in the bowl together with the wine for her guests oppressed with grief to raise their spirits, the composition of which she had learned in Egypt: -
Αυτικ' αρ' εις οινον βαλε φαρμακον, ενθεν επινον,
Νηπενθες τ' αχολον τε, κακων επιληθον ἁπαντων.
Homer. Odyss. lib. iv., ver. 220.
"Meanwhile, with genial joy to warm the soul,
Bright Helen mix'd a mirth-inspiring bowl;
Temper'd with drugs of sovereign use, to assuage
The boiling bosom of tumultuous rage:
Charm'd with that virtuous draught, the exalted mind
All sense of wo delivers to the wind."
Pope.
Such was the "spiced wine and the juice of pomegranates," mentioned Sol 8:2. And how much the Eastern people to this day deal in artificial liquors of prodigious strength, the use of wine being forbidden, may be seen in a curious chapter of Kempfer upon that subject. Amoen. Exot. Fasc. iii., Obs. 15.
Thus the drunkard is properly described, Pro 23:30, as one "that seeketh mixed wine," and "is mighty to mingle strong drink," Isa 5:22. And hence the poet took that highly poetical and sublime image of the cup of God's wrath, called by Isa 51:17, the "cup of trembling," causing intoxication and stupefaction, (see Chappelow's note on Hariri, p. 33), containing, as St. John expresses in Greek the Hebrew idea with the utmost precision, though with a seeming contradiction in terms, κεκερασμενον ακρατον, merum mixtum, pure wine made yet stronger by a mixture of powerful ingredients; Rev 14:10. "In the hand of Jehovah," saith the psalmist, Psa 75:8, "there is a cup, and the wine is turbid: it is full of a mixed liquor, and he poureth out of it," or rather, "he poureth it out of one vessel into another," to mix it perfectly, according to the reading expressed by the ancient versions, ויגר מזה אל זה vaiyagger mizzeh al zeh, and he pours it from this to that, "verily the dregs thereof," the thickest sediment of the strong ingredients mingled with it, "all the ungodly of the earth shall wring them out, and drink them."
R. D. Kimchi says, "The current coin was adulterated with brass, tin, and other metals, and yet was circulated as good money. The wine also was adulterated with water in the taverns, and sold notwithstanding for pure wine."
Albert Barnes: Notes on the Bible - 1834
1:22: Thy silver - The sentiment in this verse, as it is explained by the following, is, thy princes and people have become corrupt, and polluted. Silver is used here to denote what should have been more valuable - virtuous princes.
Dross - This word - סיג sı̂ g - means the scoriae, or baser metal, which is separated from the purer in smelting. It is of little or no value; and the expression means, that the rulers had become debased and corrupt, as if pure silver had been converted wholly to dross.
Thy wine - Wine was regarded as the most pure and valuable drink among the ancients. It is used, therefore, to express that which should have been most valued and esteemed among them - to wit, their rulers.
Mixed with water - Diluted, made weak. According to Gesenius, the word rendered "mixed" - מהוּל mâ hû l - is from מהל mâ hal, the same as מוּל mû l, to circumcise; and hence, by a figure common with the Arabians, to adulterate, or dilute wine. The word does not occur in this sense elsewhere in the Scriptures, but the connection evidently requires it to be so understood. Wine mixed with water is that which is weakened, diluted, rendered comparatively useless. So with the rulers and judges. They had lest the strength and purity of their integrity, by intermingling those things which tended to weaken and destroy their virtue, pride, the love of gifts, and bribes, etc. Divested of the figure, the passage means, that the rulers had become wholly corrupt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: silver: Jer 6:28-30; Lam 4:1, Lam 4:2; Eze 22:18-22; Hos 6:4
wine: Hos 4:18; Co2 2:17
Carl Friedrich Keil and Franz Delitzsch
1:22
The complaint now turns from the city generally to the authorities, and first of all figuratively. "Thy silver has become dross, thy drink mutilated with water." It is upon this passage that the figurative language of Jer 6:27. and Ezek 22:18-22 is founded. Silver is here a figurative representation of the princes and lords, with special reference to the nobility of character naturally associated with nobility of birth and rank; for silver - refined silver - is an image of all that is noble and pure, light in all its purity being reflected by it (Bhr, Symbolik, i. 284). The princes and lords had once possessed all the virtues which the Latins called unitedly Candor animi, viz., the virtues of magnanimity, affability, impartiality, and superiority to bribes. This silver had now become l'sigim, dross, or base metal separated (thrown off) from silver in the process of refining (sig, pl. sigim, siggim from sug, recedere, refuse left in smelting, or dross: cf., Prov 25:4; Prov 26:23). A second figure compares the leading men of the older Jerusalem to good wine, such as drinkers like. The word employed here (sobe) must have been used in this sense by the more cultivated classes in Isaiah's time (cf., Nahum 1:10). This pure, strong, and costly wine was now adulterated with water (lit. castratum, according to Pliny's expression in the Natural History: compare the Horatian phrase, jugulare Falernum), and therefore its strength and odour were weakened, and its worth was diminished. The present was nothing but the dross and shadow of the past.
Geneva 1599
1:22 Thy (f) silver is become dross, thy wine mixed with water:
(f) Whatever was pure in you before, is now corrupt, though you have an outward show.
John Gill
1:22 Thy silver is become dross,.... Meaning either that such persons, who had the appearance of goodness, looked like genuine silver, were now become reprobate, and, as the wicked of the earth, like dross, Jer 6:30 or that the word of God, which is as silver purified seven times, was now corrupted with false glosses and human traditions, which were as dross:
thy wine mixed with water (m); the wine of the divine word, which was mixed and blended with the inventions of men, as before; so the roof of the church's mouth, which is no other than the ministry of the word, is compared to the best wine, Song 7:9.
(m) It being usual to mix water with wine, and drink it, and this being not at all reproachful, but commendable, Gussetius thinks such a version does not express the sense of the words; he therefore thinks that is the same as contracted, which signified "infatuated"; and so the words should be rendered, "thy wine is infatuated into water"; is degenerated, and has lost its spirit and sprightliness, and is become insipid and tasteless. So Jarchi mentions a Midrash, which interprets it by the same word in Eccles 2:2. It is a word only used in this place. Joseph Kimchi says that in the Arabic, language has the signification of mixture, but without giving any instance. Indeed, according to Castel, it is used for the lees of oil.
Robert Jamieson, A. R. Fausset and David Brown
1:22 Thy princes and people are degenerate in "solid worth," equivalent to "silver" (Jer 6:28, Jer 6:30; Ezek 22:18-19), and in their use of the living Word, equivalent to "wine" (Song 7:9).
mixed--literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.
1:231:23: իշխանք ձեր ապստամբք, գողակի՛ցք են գողոց, սիրե՛ն զկաշառս, վրիժագործք. որբոց իրաւունս ո՛չ առնեն, եւ դատաստանի այրեաց՝ ունկն ո՛չ դնեն[9597]։ [9597] Ոմանք. Եւ ՚ի դատաստանի այրեացն։
23 ձեր իշխաններն ապստամբներ են եւ գողերին գողակից, կաշառք սիրող են եւ վրէժխնդիր, որբերի իրաւունքը չեն պաշտպանում եւ ուշադրութիւն չեն դարձնում այրիների դատին»:
23 Քու իշխաններդ ապստամբ ու գողերու ընկեր եղան. Ամէնքն ալ կաշառք սիրելով՝ պարգեւներ կը փնտռեն. Անոնք որբին դատաստանը չեն տեսներ Եւ որբեւայրիին դատը անոնց առջեւ չի գար։
իշխանք ձեր`` ապստամբք` գողակիցք են գողոց, սիրեն զկաշառս, [16]վրիժագործք. որբոց իրաւունս ոչ առնեն, եւ դատաստանի այրեաց ունկն ոչ դնեն:

1:23: իշխանք ձեր ապստամբք, գողակի՛ցք են գողոց, սիրե՛ն զկաշառս, վրիժագործք. որբոց իրաւունս ո՛չ առնեն, եւ դատաստանի այրեաց՝ ունկն ո՛չ դնեն[9597]։
[9597] Ոմանք. Եւ ՚ի դատաստանի այրեացն։
23 ձեր իշխաններն ապստամբներ են եւ գողերին գողակից, կաշառք սիրող են եւ վրէժխնդիր, որբերի իրաւունքը չեն պաշտպանում եւ ուշադրութիւն չեն դարձնում այրիների դատին»:
23 Քու իշխաններդ ապստամբ ու գողերու ընկեր եղան. Ամէնքն ալ կաշառք սիրելով՝ պարգեւներ կը փնտռեն. Անոնք որբին դատաստանը չեն տեսներ Եւ որբեւայրիին դատը անոնց առջեւ չի գար։
zohrab-1805▾ eastern-1994▾ western am▾
1:231:23 князья твои законопреступники и сообщники воров; все они любят подарки и гоняются за мздою; не защищают сироты, и дело вдовы не доходит до них.
1:23 οἱ ο the ἄρχοντές αρχων ruling; ruler σου σου of you; your ἀπειθοῦσιν απειθεω obstinate κοινωνοὶ κοινωνος companion κλεπτῶν κλεπτης thief ἀγαπῶντες αγαπαω love δῶρα δωρον present διώκοντες διωκω go after; pursue ἀνταπόδομα ανταποδομα repayment ὀρφανοῖς ορφανος orphaned οὐ ου not κρίνοντες κρινω judge; decide καὶ και and; even κρίσιν κρισις decision; judgment χηρῶν χηρα widow οὐ ου not προσέχοντες προσεχω pay attention; beware
1:23 שָׂרַ֣יִךְ śārˈayiḵ שַׂר chief סֹורְרִ֗ים sôrᵊrˈîm סרר rebel וְ wᵊ וְ and חַבְרֵי֙ ḥavrˌê חָבֵר companion גַּנָּבִ֔ים gannāvˈîm גַּנָּב thief כֻּלֹּו֙ kullˌô כֹּל whole אֹהֵ֣ב ʔōhˈēv אהב love שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present וְ wᵊ וְ and רֹדֵ֖ף rōḏˌēf רדף pursue שַׁלְמֹנִ֑ים šalmōnˈîm שַׁלְמֹנִים gifts יָתֹום֙ yāṯôm יָתֹום orphan לֹ֣א lˈō לֹא not יִשְׁפֹּ֔טוּ yišpˈōṭû שׁפט judge וְ wᵊ וְ and רִ֥יב rˌîv רִיב law-case אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow לֹֽא־ lˈō- לֹא not יָבֹ֥וא yāvˌô בוא come אֲלֵיהֶֽם׃ פ ʔᵃlêhˈem . f אֶל to
1:23. principes tui infideles socii furum omnes diligunt munera sequuntur retributiones pupillo non iudicant et causa viduae non ingreditur ad eosThy princes are faithless, companions of thieves: they all love bribes, they run after rewards. They judge not for the fatherless: and the widow's cause cometh not in to them.
23. Thy princes are rebellious, and companions of thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
1:23. Your leaders are unfaithful, the associates of thieves. They all love gifts; they pursue rewards. They do not judge for orphans, and the widow’s case is not brought before them.
1:23. Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them:

1:23 князья твои законопреступники и сообщники воров; все они любят подарки и гоняются за мздою; не защищают сироты, и дело вдовы не доходит до них.
1:23
οἱ ο the
ἄρχοντές αρχων ruling; ruler
σου σου of you; your
ἀπειθοῦσιν απειθεω obstinate
κοινωνοὶ κοινωνος companion
κλεπτῶν κλεπτης thief
ἀγαπῶντες αγαπαω love
δῶρα δωρον present
διώκοντες διωκω go after; pursue
ἀνταπόδομα ανταποδομα repayment
ὀρφανοῖς ορφανος orphaned
οὐ ου not
κρίνοντες κρινω judge; decide
καὶ και and; even
κρίσιν κρισις decision; judgment
χηρῶν χηρα widow
οὐ ου not
προσέχοντες προσεχω pay attention; beware
1:23
שָׂרַ֣יִךְ śārˈayiḵ שַׂר chief
סֹורְרִ֗ים sôrᵊrˈîm סרר rebel
וְ wᵊ וְ and
חַבְרֵי֙ ḥavrˌê חָבֵר companion
גַּנָּבִ֔ים gannāvˈîm גַּנָּב thief
כֻּלֹּו֙ kullˌô כֹּל whole
אֹהֵ֣ב ʔōhˈēv אהב love
שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present
וְ wᵊ וְ and
רֹדֵ֖ף rōḏˌēf רדף pursue
שַׁלְמֹנִ֑ים šalmōnˈîm שַׁלְמֹנִים gifts
יָתֹום֙ yāṯôm יָתֹום orphan
לֹ֣א lˈō לֹא not
יִשְׁפֹּ֔טוּ yišpˈōṭû שׁפט judge
וְ wᵊ וְ and
רִ֥יב rˌîv רִיב law-case
אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow
לֹֽא־ lˈō- לֹא not
יָבֹ֥וא yāvˌô בוא come
אֲלֵיהֶֽם׃ פ ʔᵃlêhˈem . f אֶל to
1:23. principes tui infideles socii furum omnes diligunt munera sequuntur retributiones pupillo non iudicant et causa viduae non ingreditur ad eos
Thy princes are faithless, companions of thieves: they all love bribes, they run after rewards. They judge not for the fatherless: and the widow's cause cometh not in to them.
1:23. Your leaders are unfaithful, the associates of thieves. They all love gifts; they pursue rewards. They do not judge for orphans, and the widow’s case is not brought before them.
1:23. Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:23: Companions of thieves "Associates" - The Septuagint, Vulgate, and four MSS., read חברי chabrey without the conjunction ו vau.
Albert Barnes: Notes on the Bible - 1834
1:23: Thy princes ... - This is an explanation of the pRev_ious verse. Princes mean here those attached to the royal family; those who by rank, or office, had an influence over the people.
Rebellious - Against God. The corruption of a nation commonly begins with the rulers.
Companions of thieves - That is, they connive at the doings of robbers; they do not bring them to justice; they are their accomplices, and are easily bribed to acquit them.
Every one loveth gifts - Every magistrate can be bribed.
Followeth afar rewards - רדף rodē ph. This word denotes the act of pursuing after in order to obtain something; and means here that they made it an object to obtain rewards by selling or betraying justice They sell justice to the highest bidder. No more distressing condition of a people can be conceived than this, where justice could not be secured between man and man, and where the wicked could oppress the poor, the widow, and the orphan, as much as they pleased, because they knew they could bribe the judge.
They judge not - They do not render justice to; Isa 1:17. The Chaldee has well expressed the sense of a part of this verse: 'They say, each one to his neighbor, Favour me in my judgment, or do me good in it, and I will recompense you in your cause.'
The cause of the widow come unto them - Or, rather, come before them. They would not take up her cause, but rather the cause of those who were esteemed able to offer a bribe, and from whom a gift might be expected, if a decision was made in their favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: princes: Isa 3:14; Ch2 24:17-21, Ch2 36:14; Jer 5:5; Eze 22:6-12; Dan 9:5, Dan 9:6; Hos 7:3-5, Hos 9:15; Mic 3:1-3, Mic 3:11; Act 4:5-11
companions: Pro 29:24; Mat 21:13; Mar 11:17; Luk 19:46
every: Isa 33:15; Exo 23:8; Deu 16:19; Pro 17:23; Jer 22:17; Eze 22:12; Hos 4:18; Mic 7:3
they judge: Isa 10:1, Isa 10:2; Jer 5:28, Jer 5:29; Zac 7:10; Mal 3:5; Luk 18:2-5
Carl Friedrich Keil and Franz Delitzsch
1:23
In Is 1:23 the prophet says this without a figure: "Thy rulers are rebellious, and companions of thieves; every one loveth presents, and hunteth after payment; the orphan they right not, and the cause of the widow has no access to them." In two words the prophet depicts the contemptible baseness of the national rulers (sârim). He describes first of all their baseness in relation to God, with the alliterative sorerim: rebellious, refractory; and then, in relation to men, companions of thieves, inasmuch as they allowed themselves to be bribed by presents of stolen goods to acts of injustice towards those who had been robbed. They not only willingly accepted such bribes, and that not merely a few of them, but every individual belonging to the rank of princes (Cullo, equivalent to haccol, the whole: every one loveth gifts); but they went eagerly in pursuit of them (rodeph). It was not peace (shâlom) that they hunted after (Ps 34:16), but shalmonimshalmonim, things that would pacify their avarice; not what was good, but compensation for their partiality. - This was the existing state of Jerusalem, and therefore it would hardly be likely to take the way of mercy opened before it in Is 1:18; consequently Jehovah would avail himself of other means of setting it right.
Geneva 1599
1:23 Thy princes [are] rebellious, and companions of (g) thieves: every one loveth bribes, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come to them.
(g) That is, they maintain the wicked and the extortioners: and not only do not punish them, but are themselves such.
John Gill
1:23 Thy princes are rebellious,.... Stubborn and obstinate, refused to receive and acknowledge the Messiah; such were the Jewish rulers, civil and ecclesiastical, in the times of Christ.
And companions of thieves: who devoured widows' houses; made the temple, which was a house of prayer, a den of thieves; and took away the key of knowledge from the people, and would not suffer them to attend the ministry of the Gospel, Mt 21:13.
everyone loveth gifts, and followeth after rewards. The Targum paraphrases it,
"everyone says to his neighbour, do me a favour in my cause, I will return "it" to thee in thy cause;''
and so justice was perverted:
they judge not the fatherless; that is, either they do not take their cause in hand at all, or, if they do, do not do them justice, but wrong them of their goods and estates, which, of right, belong to them:
neither doth the cause of the widow come unto them; there being no money to be got by undertaking it; see the case of the unjust judge, a picture of judges in those times, Lk 18:2.
John Wesley
1:23 Rebellious - Against me their sovereign Lord. Companions of thieves - Partly by giving them connivance and countenance, and partly by practising the same violence, and cruelty, and injustice that thieves used to do. Gifts - That is, bribes given to pervert justice.
Robert Jamieson, A. R. Fausset and David Brown
1:23 companions of thieves--by connivance (Prov 29:24).
gifts-- (Ezek 22:12). A nation's corruption begins with its rulers.
1:241:24: Վասն այդորիկ ա՛յսպէս ասէ Տէր Տէր զօրութեանց Հզօրն Իսրայէլի. Վա՛յ ձեզ հզօրքդ Իսրայէլի, զի ո՛չ եւս դադարեսցէ բարկութիւն իմ ՚ի հակառակորդաց իմոց. եւ դատաստանօք դատեցայց զթշնամիս իմ[9598]։ [9598] Ոմանք. Վասն այսորիկ այսպէս։
24 Դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի ամենազօր Աստուածը. «Վա՜յ ձեզ, Իսրայէլի հզօրնե՛ր, բարկութիւնն իմ այլեւս չի դադարելու իմ հակառակորդների հանդէպ, դատ ու դատաստանով պիտի պատժեմ իմ թշնամիներին:
24 Անոր համար զօրքերու Եհովա Տէրը, Իսրայէլի Հզօրը, այսպէս կ’ըսէ.«Աւա՜ղ, իմ հակառակորդներուս հատուցում պիտի ընեմ Ու թշնամիներէս վրէժ պիտի առնեմ։
Վասն այդորիկ այսպէս ասէ Տէր, Տէր զօրութեանց, Հզօրն Իսրայելի. [17]Վա՜յ ձեզ, հզօրքդ Իսրայելի, զի ոչ եւս դադարեսցէ բարկութիւն իմ ի հակառակորդաց իմոց, եւ դատաստանօք դատեցայց զթշնամիս իմ:

1:24: Վասն այդորիկ ա՛յսպէս ասէ Տէր Տէր զօրութեանց Հզօրն Իսրայէլի. Վա՛յ ձեզ հզօրքդ Իսրայէլի, զի ո՛չ եւս դադարեսցէ բարկութիւն իմ ՚ի հակառակորդաց իմոց. եւ դատաստանօք դատեցայց զթշնամիս իմ[9598]։
[9598] Ոմանք. Վասն այսորիկ այսպէս։
24 Դրա համար էլ այսպէս է ասում Զօրութիւնների Տէրը՝ Իսրայէլի ամենազօր Աստուածը. «Վա՜յ ձեզ, Իսրայէլի հզօրնե՛ր, բարկութիւնն իմ այլեւս չի դադարելու իմ հակառակորդների հանդէպ, դատ ու դատաստանով պիտի պատժեմ իմ թշնամիներին:
24 Անոր համար զօրքերու Եհովա Տէրը, Իսրայէլի Հզօրը, այսպէս կ’ըսէ.«Աւա՜ղ, իմ հակառակորդներուս հատուցում պիտի ընեմ Ու թշնամիներէս վրէժ պիտի առնեմ։
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1:241:24 Посему говорит Господь, Господь Саваоф, Сильный Израилев: о, удовлетворю Я Себя над противниками Моими и отмщу врагам Моим!
1:24 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the δεσπότης δεσποτης master κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth οὐαὶ ουαι woe οἱ ο the ἰσχύοντες ισχυω have means; have force Ισραηλ ισραηλ.1 Israel οὐ ου not παύσεται παυω stop γάρ γαρ for μου μου of me; mine ὁ ο the θυμὸς θυμος provocation; temper ἐν εν in τοῖς ο the ὑπεναντίοις υπεναντιος contrary καὶ και and; even κρίσιν κρισις decision; judgment ἐκ εκ from; out of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine ποιήσω ποιεω do; make
1:24 לָכֵ֗ן lāḵˈēn לָכֵן therefore נְאֻ֤ם nᵊʔˈum נְאֻם speech הָֽ hˈā הַ the אָדֹון֙ ʔāḏôn אָדֹון lord יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֲבִ֖יר ʔᵃvˌîr אָבִיר strong יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֹ֚וי ˈhôy הֹוי alas אֶנָּחֵ֣ם ʔennāḥˈēm נחם repent, console מִ mi מִן from צָּרַ֔י ṣṣārˈay צַר adversary וְ wᵊ וְ and אִנָּקְמָ֖ה ʔinnāqᵊmˌā נקם avenge מֵ mē מִן from אֹויְבָֽי׃ ʔôyᵊvˈāy איב be hostile
1:24. propter hoc ait Dominus exercituum Fortis Israhel heu consolabor super hostibus meis et vindicabor de inimicis meisTherefore saith the Lord the God of hosts, the mighty one of Israel: Ah! I will comfort myself over my adversaries: and I will be revenged of my enemies.
24. Therefore saith the Lord, the LORD of hosts, the Mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
1:24. Because of this, the Lord God of hosts, the Strength of Israel, says: Ah! I will be consoled over my enemies, and I will be vindicated from my adversaries.
1:24. Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:

1:24 Посему говорит Господь, Господь Саваоф, Сильный Израилев: о, удовлетворю Я Себя над противниками Моими и отмщу врагам Моим!
1:24
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
δεσπότης δεσποτης master
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
οὐαὶ ουαι woe
οἱ ο the
ἰσχύοντες ισχυω have means; have force
Ισραηλ ισραηλ.1 Israel
οὐ ου not
παύσεται παυω stop
γάρ γαρ for
μου μου of me; mine
ο the
θυμὸς θυμος provocation; temper
ἐν εν in
τοῖς ο the
ὑπεναντίοις υπεναντιος contrary
καὶ και and; even
κρίσιν κρισις decision; judgment
ἐκ εκ from; out of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
ποιήσω ποιεω do; make
1:24
לָכֵ֗ן lāḵˈēn לָכֵן therefore
נְאֻ֤ם nᵊʔˈum נְאֻם speech
הָֽ hˈā הַ the
אָדֹון֙ ʔāḏôn אָדֹון lord
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֲבִ֖יר ʔᵃvˌîr אָבִיר strong
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֹ֚וי ˈhôy הֹוי alas
אֶנָּחֵ֣ם ʔennāḥˈēm נחם repent, console
מִ mi מִן from
צָּרַ֔י ṣṣārˈay צַר adversary
וְ wᵊ וְ and
אִנָּקְמָ֖ה ʔinnāqᵊmˌā נקם avenge
מֵ מִן from
אֹויְבָֽי׃ ʔôyᵊvˈāy איב be hostile
1:24. propter hoc ait Dominus exercituum Fortis Israhel heu consolabor super hostibus meis et vindicabor de inimicis meis
Therefore saith the Lord the God of hosts, the mighty one of Israel: Ah! I will comfort myself over my adversaries: and I will be revenged of my enemies.
1:24. Because of this, the Lord God of hosts, the Strength of Israel, says: Ah! I will be consoled over my enemies, and I will be vindicated from my adversaries.
1:24. Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Здесь начинает говорить Сам Господь.

Сильный Израилев - так назвал Бога еще патриарх Иаков, желая указать, что Бог будет защитником всего его племени (Быт 49:24). Теперь Этот Защитник Израиля восстанет против детей Израиля, которые стали врагами Божиими.

Удовлетворю Себя - выражение антропоморфическое, означающее строгость и неизменность суда Божия, ожидающего непокорных Богу иудеев.
Adam Clarke: Commentary on the Bible - 1831
1:24: Ah, I will ease me "Aha! I will be eased" - Anger, arising from a sense of injury and affront, especially from those who, from every consideration of duty and gratitude, ought to have behaved far otherwise, is an uneasy and painful sensation: and revenge, executed to the full on the offenders, removes that uneasiness, and consequently is pleasing and quieting, at least for the present. Ezekiel, Eze 5:13, introduces God expressing himself in the same manner: -
"And mine anger shall be fully accomplished;
And I will make my fury rest upon them;
And I will give myself ease."
This is a strong instance of the metaphor called anthropopathia, by which, throughout the Scriptures, as well the historical as the poetical parts, the sentiments sensations, and affections, the bodily faculties qualities, and members, of men, and even of brute animals, are attributed to God, and that with the utmost liberty and latitude of application. The foundation of this is obvious; it arises from necessity; we have no idea of the natural attributes of God, of his pure essence, of his manner of existence, of his manner of acting: when therefore we would treat on these subjects, we find ourselves forced to express them by sensible images. But necessity leads to beauty; this is true of metaphor in general, and in particular of this kind of metaphor, which is used with great elegance and sublimity in the sacred poetry; and what is very remarkable, in the grossest instances of the application of it, it is generally the most striking and the most sublime. The reason seems to be this: when the images are taken from the superior faculties of the human nature, from the purer and more generous affections, and applied to God, we are apt to acquiesce in the notion; we overlook the metaphor, and take it as a proper attribute; but when the idea is gross and offensive as in this passage of Isaiah, where the impatience of anger and the pleasure of revenge is attributed to God, we are immediately shocked at the application; the impropriety strikes us at once, and the mind, casting about for something in the Divine nature analogous to the image, lays hold on some great, obscure, vague idea, which she endeavors to comprehend, and is lost in immensity and astonishment. See De Sacr. Poesi. Hebr. Praeel. 16 sub. fin., where this matter is treated and illustrated by examples.
Albert Barnes: Notes on the Bible - 1834
1:24: Therefore saith the Lord ... - The prophet having stated the guilt of the nation, proceeds to show the consequences of their crimes; or to foretell what would happen. The name of God is repeated, to attract attention; to fill the mind with awe; and to give emphasis to the solemn sentence which was about to be uttered.
The Lord - אדון 'â dô n. This word properly denotes master, lord, owner. Gen 24:9 : "lord over his whole house." Kg1 16:24 : "owner of the hill Samaria." It is applied here to Yahweh, not as a special title, or as one of the names which he assumes to himself, but as owner, proprietor, master, ruler of the nation. The word, when applied to God as one of his special titles, has the form of an ancient plural termination, אדני 'ă donā y. The root is probably דוּן dô n, to judge, which in ancient times was also closely connected with the idea of ruling.
The Lord of hosts - Yahweh - ruling in the hosts of heaven, and therefore able to accomplish his threatenings; note, Isa 1:9.
The mighty One of Israel - He who had been their defender in the days of their peril; who had manifested his mighty power in overthrowing their enemies; and who had shown, therefore, that he was able to inflict vengeance on them.
Ah - הוי hô y. This is an expression of threatening. It is that which is used when an affront is offered, and there is a purpose of Rev_enge; see Isa 1:4.
I will ease me - This refers to what is said in Isa 1:14, where God is represented as burdened with their crimes. The Hebrew word is, I will be consoled, or comforted - that is, by being delivered from my foes - אנחם 'enâ chem from נחם nâ cham, in Niphil, to suffer pain, to be grieved; and hence, to have pity, to show compassion. In Piel, to console or comfort one's-self; to take Rev_enge. The idea included in the word is that of grief or distress, either in beholding the sufferings of others, or from some injury received from others. Hence, in Piel, it denotes to obtain relief from that distress, either by aiding the distressed object, or by taking Rev_enge. In both instances, the mind, by a law of its nature, finds relief. The passion expends itself on its proper object, and the mind is at ease. It is used here in the latter sense. It is an instance where God uses the language which people employ to denote passion, and where they obtain relief by Rev_enge. When applied to God, it is to be understood in accordance with his nature, as implying simply, that he would punish them; compare the note at Isa 1:13. It means that he had been pained and grieved by their crimes; his patience had been put to its utmost trial; and now he would seek relief from this by inflicting due punishment on them. An expression explaining this may be seen in Eze 5:13; 'Then shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted.' Also, Deu 28:63 : 'As the Lord rejoiced over you, to do you good; so the Lord will rejoice over you, to destroy you.'
Mine adversaries - The enemies to his law and government among the rebellious Jews. The expression in this verse is a remarkable instance of God's adapting himself to our apprehension, by using our language. Instances occur often in the Scriptures where language expressive of human passions is applied to God; and as human language must be employed in Rev_elation, it was indispensable. But those expressions are not to be understood as they are when applied to the passions of mankind. In God, they are consistent with all that is pure, and glorious, and holy, and should be so understood. The Chaldee renders this verse, 'I will console the city of Jerusalem; but woe to the impious, when I shall be Rev_ealed to take vengeance on the enemies of my people.' But this is manifestly a false interpretation; and shows how reluctant the Jews were to admit the threatenings against themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: the mighty: Isa 30:29, Isa 49:26, Isa 60:16; Jer 50:34; Rev 18:8
Ah: Deu 28:63, Deu 32:43; Pro 1:25, Pro 1:26; Eze 5:13, Eze 16:42, Eze 21:17; Heb 10:13
Carl Friedrich Keil and Franz Delitzsch
1:24
"Therefore, saying of the Lord, of Jehovah of hosts, of the Strong One of Israel: Ah! I will relieve myself on mine adversaries, and will avenge myself upon mine enemies." Salvation through judgment was the only means of improvement and preservation left to the congregation, which called itself by the name of Jerusalem. Jehovah would therefore afford satisfaction to His holiness, and administer a judicial sifting to Jerusalem. There is no other passage in Isaiah in which we meet with such a crowding together of different names of God as we do here (compare Is 19:4; Is 3:1; Is 10:16, Is 10:33; Is 3:15). With three names, descriptive of the irresistible omnipotence of God, the irrevocable decree of a sifting judgment is sealed. The word נאּם, which is used here instead of אמר and points back to a verb נאם, related to נהם and המה, corresponds to the deep, earnest pathos of the words. These verbs, which are imitations of sounds, all denote a dull hollow groaning. The word used here, therefore, signifies that which is spoken with significant secrecy and solemn softness. It is never written absolutely, but is always followed by the subject who speaks (saying of Jehovah it is, i.e., Jehovah says). We meet with it first of all in Gen 22:16. In the prophetic writings it occurs in Obadiah and Joel, but most frequently in Jeremiah and Ezekiel. It is generally written at the close of the sentence, or parenthetically in the middle; very rarely at the commencement, as it is here and in 1Kings 2:30 and Ps 110:1. The "saying" commences with hoi (ah!), the painfulness of pity being mingled with the determined outbreak of wrath. By the side of the niphal nikkam min (to be revenged upon a person) we find the niphal nicham (lit. to console one's self). The two words are derived from kindred roots. The latter is conjugated with ĕ in the preformative syllable, the former with i, according to the older system of vowel-pointing adopted in the East.
(Note: The so-called Assyrian mode of pointing, which was entirely supplanted, with the exception of a few relics, by the Tiberian mode which now lies before us, has no seghol (see DMZ. xviii. 322). According to Luzzatto (Proleg. p. 200), they wrote ektol instead of iktol, to avoid confounding it with יקטל, which was pronounced iktol, and not yiktol.)
Jehovah would procure Himself relief from His enemies by letting out upon them the wrath with which He had hitherto been burdened (Ezek 5:13). He now calls the masses of Jerusalem by their right name.
Geneva 1599
1:24 Therefore saith the Lord, the LORD of hosts, the (h) mighty One of Israel, Ah, I will (i) rid myself of my adversaries, and avenge me of my enemies:
(h) When God will show himself merciful to his Church, he calls himself the Holy one of Israel, but when he has to do with his enemies, he is called Mighty, as against whom no power is able to resist.
(i) I will take vengeance of my adversaries the Jews and so satisfy my desire by punishing them.
John Gill
1:24 Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel,.... All these names and titles, which are expressive of the majesty, power, and authority of God, are used to give the greater solemnity and weight to what follows; and to show that he is able to accomplish what he determines and threatens to do.
Ah! which is a particle, either expressive of grief at their wretched and miserable condition, or of indignation at their provoking sins and transgressions:
I will ease me of mine adversaries; or, "I will take comfort (n) of" them, by destroying them; expressing the pleasure and satisfaction he should take in avenging his justice on them: they had been a trouble to him, and had wearied him with their sins, and now he will ease himself of them by removing them. The Targum is,
"I will comfort the city of Jerusalem;''
not taking the sense of the words:
and avenge me of mine enemies; the Jews, who were enemies to Christ and his Gospel, and would not have him to reign over them, and which was the cause of the destruction of their city, temple, and nation; see Lk 19:14.
(n) "consolationem capiam", Vatablus, Junius & Tremellius, Piscator. "Consolabor me", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
1:24 Lord . . . Lord--Adonai, JEHOVAH.
mighty One of Israel--mighty to take vengeance, as before, to save.
Ah--indignation.
ease me--My long tried patience will find relief in at last punishing the guilty (Ezek 5:13). God's language condescends to human conceptions.
1:251:25: Եւ արկից զձեռն իմ ՚ի վերայ քո. եւ ածից քեզ եռա՛նդն ՚ի սրբութիւն ապստամբացդ, եւ զապստամբսդ կորուսից. եւ բարձից ՚ի քէն զամենայն անօրէնս. եւ զամենայն ամբարտաւանս խոնարհեցուցի՛ց[9599]։ [9599] Յոմանս պակասի. Եւ ածից քեզ եռանդն ՚ի սր՛՛... եւ զապստամբսդ կորուսից... եւ զամենայն ամբարտաւանս խոնարհեցուցից։ ՚Ի լուս՛՛. Եւ զանհաւանս կորուսից։
25 Ձեռքս պիտի ձգեմ քեզ վրայ, մաքրելու համար քեզ քուրայում պիտի այրեմ, կորստեան պիտի մատնեմ ապստամբներիդ, քո միջից պիտի վերացնեմ բոլոր անօրէններին, բոլոր ամբարտաւաններին պիտի խոնարհեցնեմ:
25 Իմ ձեռքս քու վրադ պիտի դարձնեմ Եւ քու կղկղանքդ բորակով* պիտի մաքրեմ Ու բոլոր անագդ մէկդի պիտի զատեմ։
Եւ արկից զձեռն իմ ի վերայ քո. եւ [18]ածից քեզ եռանդն ի սրբութիւն ապստամբացդ, եւ զապստամբսդ կորուսից``. եւ բարձից ի քէն զամենայն [19]անօրէնս, եւ զամենայն ամբարտաւանս խոնարհեցուցից:

1:25: Եւ արկից զձեռն իմ ՚ի վերայ քո. եւ ածից քեզ եռա՛նդն ՚ի սրբութիւն ապստամբացդ, եւ զապստամբսդ կորուսից. եւ բարձից ՚ի քէն զամենայն անօրէնս. եւ զամենայն ամբարտաւանս խոնարհեցուցի՛ց[9599]։
[9599] Յոմանս պակասի. Եւ ածից քեզ եռանդն ՚ի սր՛՛... եւ զապստամբսդ կորուսից... եւ զամենայն ամբարտաւանս խոնարհեցուցից։ ՚Ի լուս՛՛. Եւ զանհաւանս կորուսից։
25 Ձեռքս պիտի ձգեմ քեզ վրայ, մաքրելու համար քեզ քուրայում պիտի այրեմ, կորստեան պիտի մատնեմ ապստամբներիդ, քո միջից պիտի վերացնեմ բոլոր անօրէններին, բոլոր ամբարտաւաններին պիտի խոնարհեցնեմ:
25 Իմ ձեռքս քու վրադ պիտի դարձնեմ Եւ քու կղկղանքդ բորակով* պիտի մաքրեմ Ու բոլոր անագդ մէկդի պիտի զատեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:251:25 И обращу на тебя руку Мою и, как в щелочи, очищу с тебя примесь, и отделю от тебя все свинцовое;
1:25 καὶ και and; even ἐπάξω επαγω instigate; bring on τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even πυρώσω πυροω fire; refine σε σε.1 you εἰς εις into; for καθαρόν καθαρος clean; clear τοὺς ο the δὲ δε though; while ἀπειθοῦντας απειθεω obstinate ἀπολέσω απολλυμι destroy; lose καὶ και and; even ἀφελῶ αφαιρεω take away πάντας πας all; every ἀνόμους ανομος lawless ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even πάντας πας all; every ὑπερηφάνους υπερηφανος proud ταπεινώσω ταπεινοω humble; bring low
1:25 וְ wᵊ וְ and אָשִׁ֤יבָה ʔāšˈîvā שׁוב return יָדִי֙ yāḏˌî יָד hand עָלַ֔יִךְ ʕālˈayiḵ עַל upon וְ wᵊ וְ and אֶצְרֹ֥ף ʔeṣrˌōf צרף melt כַּ ka כְּ as † הַ the בֹּ֖ר bbˌōr בֹּר potash סִיגָ֑יִךְ sîḡˈāyiḵ סִיג lead oxide וְ wᵊ וְ and אָסִ֖ירָה ʔāsˌîrā סור turn aside כָּל־ kol- כֹּל whole בְּדִילָֽיִךְ׃ bᵊḏîlˈāyiḵ בָּדִיל dross of melting
1:25. et convertam manum meam ad te et excoquam ad purum scoriam tuam et auferam omne stagnum tuumAnd I will turn my hand to thee, and I will clean purge away thy dross, and I will take away all thy tin.
25. and I will turn my hand upon thee, and throughly purge away thy dross, and will take away all thy tin:
1:25. And I will turn my hand to you. And I will temper your dross unto purity, and I will take away all your tin.
1:25. And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:

1:25 И обращу на тебя руку Мою и, как в щелочи, очищу с тебя примесь, и отделю от тебя все свинцовое;
1:25
καὶ και and; even
ἐπάξω επαγω instigate; bring on
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
πυρώσω πυροω fire; refine
σε σε.1 you
εἰς εις into; for
καθαρόν καθαρος clean; clear
τοὺς ο the
δὲ δε though; while
ἀπειθοῦντας απειθεω obstinate
ἀπολέσω απολλυμι destroy; lose
καὶ και and; even
ἀφελῶ αφαιρεω take away
πάντας πας all; every
ἀνόμους ανομος lawless
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
πάντας πας all; every
ὑπερηφάνους υπερηφανος proud
ταπεινώσω ταπεινοω humble; bring low
1:25
וְ wᵊ וְ and
אָשִׁ֤יבָה ʔāšˈîvā שׁוב return
יָדִי֙ yāḏˌî יָד hand
עָלַ֔יִךְ ʕālˈayiḵ עַל upon
וְ wᵊ וְ and
אֶצְרֹ֥ף ʔeṣrˌōf צרף melt
כַּ ka כְּ as
הַ the
בֹּ֖ר bbˌōr בֹּר potash
סִיגָ֑יִךְ sîḡˈāyiḵ סִיג lead oxide
וְ wᵊ וְ and
אָסִ֖ירָה ʔāsˌîrā סור turn aside
כָּל־ kol- כֹּל whole
בְּדִילָֽיִךְ׃ bᵊḏîlˈāyiḵ בָּדִיל dross of melting
1:25. et convertam manum meam ad te et excoquam ad purum scoriam tuam et auferam omne stagnum tuum
And I will turn my hand to thee, and I will clean purge away thy dross, and I will take away all thy tin.
1:25. And I will turn my hand to you. And I will temper your dross unto purity, and I will take away all your tin.
1:25. And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Народ израильский сравнивается с серебром, которое смешано с неблагородным металлом - свинцом. Для отделения этого последнего серебро нужно пережечь в огне и потом положить в едкую щелочь - особый пепел, получавшийся от одного растения. Господь подобным же образом, посредством разных тяжелых наказаний (плен и пр.) отделит от общества израильского все портящие его чистоту элементы.
Adam Clarke: Commentary on the Bible - 1831
1:25: I will turn my hand upon thee - So the common version; and this seems to be a metaphor taken from the custom of those who, when the metal is melted, strike off the scoriae with their hand previously to its being poured out into the mould. I have seen this done with the naked hand, and no injury whatever sustained.
Purge away thy dross "In the furnace" - The text has כבר cabbor, which some render "as with soap;" as if it were the same with כברית keborith; so Kimchi; but soap can have nothing to do with the purifying of metals. Others, "according to purity," or "purely," as our version. Le Clerc conjectured that the true reading is ככור kechur, "as in the furnace;" see Eze 22:18, Eze 22:20. Dr. Durell proposes only a transposition of letters בכר to the same sense; and so likewise Archbishop Secker. That this is the true reading is highly probable.
Albert Barnes: Notes on the Bible - 1834
1:25: And I will turn my hand upon thee - This expression is capable of two significations. The hand may be stretched out for two purposes, either to inflict punishment, or to afford help and protection. The phrase here refers evidently to the latter, to the act of redeeming and restoring his people, Isa 1:26-27. The idea may be thus expressed: 'I will stretch out my hand to punish my enemies Isa 1:24, and will turn my hand upon thee for protection, and recovery.'
Purge away - This refers to the process of smelting, or purifying metals in the fire. It means, I will remove all the dross which has accumulated Isa 1:22, and will make the silver pure. This was commonly done by fire; and the idea is, that he would render his own people pure by those judgments which would destroy his enemies who were intermingled with them.
Purely - The original word here - כבר kabor - has been commonly understood to mean, according to purity; that is, effectually or entirely pure. Thus it is translated by the Septuagint, and by the Latin Vulgate. But by the Chaldee it is translated, 'I will purify thee as with the herb borith.' The word may mean lye, alkali, or potash, Job 9:30; and it may mean also borax - a substance formed of alkali and boracic acid, much used in purifying metals. The essential idea is, I will make you effectually, or entirely pure.
Thy tin - Tin is with us a well-known white metal. But the word used here does not mean tin. It denotes the stannum of the ancients; a metal formed of lead mixed with silver ore. Here it means, I will take away all the impure metal mixed with thee; varying the idea but little from the former part of the verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: And I: Zac 13:7-9; Rev 3:19
purely: Heb. according to pureness
purge: Isa 1:22, Isa 4:4, Isa 6:11-13; Jer 6:29, Jer 9:7; Eze 20:38; Zep 3:11; Mal 3:3; Mat 3:12
Carl Friedrich Keil and Franz Delitzsch
1:25
Is 1:25 states clearly in what the revenge consisted with which Jehovah was inwardly burdened (innakmah, a cohortative with the ah, indicating internal oppression): "And I will bring my hand over thee, and will smelt out thy dross as with alkali, and will clear away all thy lead." As long as God leaves a person's actions or sufferings alone, His hand, i.e., His acting, is at rest. Bringing the hand over a person signifies a movement of the hand, which has been hitherto at rest, either for the purpose of inflicting judicial punishment upon the person named (Amos 1:8; Jer 6:9; Ezek 38:12; Ps 81:15), or else, though this is seldom the case, for the purpose of saving him (Zech 13:7). The reference here is to the divine treatment of Jerusalem, in which punishment and salvation were combined - punishment as the means, salvation as the end. The interposition of Jehovah was, as it were, a smelting, which would sweep away, not indeed Jerusalem itself, but the ungodly in Jerusalem. They are compared to dross, or (as the verb seems to imply) to ore mixed with dross, and, inasmuch as lead is thrown off in the smelting of silver, to such ingredients of lead as Jehovah would speedily and thoroughly remove, "like alkali," i.e., "as if with alkali" (Cabbor, Comparatio decurtata, for C'babbor: for this mode of dropping Beth after Caph, compare Is 9:3; Lev 22:13, and many other passages). By bedilim (from bâdal, to separate) we are to understand the several pieces of stannum or lead
(Note: Plumbum nigrum, says Pliny, n. n. xxiv. 16, is sometimes found alone, and sometimes mixed with silver: ejus qui primus fluic in fornacibus liquor, stannum appellatur. The reference here is to the lead separated from the ore in the process of obtaining pure silver. In the form of powder this dross is called bedil, and the pieces bedilim; whereas ophereth is the name of solid lead, obtained by simply melting down from ore which does not contain silver. The fact that bedil is also apparently used as a name for tin, may be explained in the same way as the homonymy of iron and basalt (Com. on Job 28:2), and of the oak and terebinth. The two metals are called by the same name on account of their having a certain outward resemblance, viz., in softness, pliability, colour, and specific gravity.)
in which the silver is contained, and which are separated by smelting, all the baser metals being distinguished from the purer kinds by the fact that they are combustible (i.e., can be oxidized). Both bor, or potash (an alkali obtained from land-plants), and nether, natron (i.e., soda, or natron obtained from the ashes of marine plants, which is also met with in many mineral waters), have been employed from the very earliest times to accelerate the process of smelting, for the purpose of separating a metal from its ore.
Geneva 1599
1:25 And I will turn my hand upon thee, and thoroughly purge away thy dross, (k) and take away all thy tin:
(k) Lest the faithful among them should be overcome with his threatening he adds this consolation.
John Gill
1:25 And I will turn my hand upon thee,.... The remnant, according to the election of grace, left in Jerusalem, Is 1:9 meaning not his afflicting hand, no, not even as a fatherly chastisement; though the Lord sometimes, by such means, purges away the iniquity of his people, as follows; see Is 27:9 much less his hand of wrath and vengeance, the lighting down of his arm, with the indignation of his anger; but his hand of efficacious grace in conversion, with which he plucks sinners as brands out of the burning; delivers them from the power of Satan; turns their hearts to himself; opens them, to attend unto and understand divine things; breaks them in pieces with the hammer of his word; works grace in them, and carries on the good work in their souls: all which is owing to his mighty hand of grace upon them, and to the exertions of the exceeding greatness of his power towards them. This was accomplished in part in the conversion of a large number of the Jews on the day of Pentecost, and afterwards; and will be more fully accomplished in the latter day, when that people shall turn to the Lord, in consequence of his hand of powerful grace being turned on them. The phrase is used of the display of divine grace and mercy, in Zech 13:7.
and purely purge away thy dross; which the Targum rightly interprets of "ungodliness" or wickedness; it means the sins of converted ones, which, at conversion, they are purely purged from; not that sin, as to the being of it, is removed from them; that dwells in them, abides with them; and, like dross, is a heavy burden, a dead weight upon them, and will be while they are in this tabernacle, and makes them groan, being burdened; so far from it, that in their view it rather increases; they see the plague of their own hearts; and such innumerable swarms of corruption they never saw before; sin revives, and they die; but in conversion grace superabounds it, deluges over it, keeps down the force and power of it, so that it has not the dominion; the old man is put off concerning the former conversation, which ceases to be a series, a course of sinning: besides, through the sprinkling of the blood of Christ, which cleanseth from all the dross and filth of sin, the guilt is removed from the conscience, and perfect peace and full pardon take place; all iniquity is caused to pass from them, and they are clothed with change of raiment, the righteousness of Christ, by which they are justified from all things, and are pure, spotless, and without fault before the throne:
and take away all thy tin. The Targum also interprets this of iniquity, rendering it, "I will take away all thy sin"; but it is better to understand it of self-righteousness; which, as tin is of more worth than dross, and looks like silver; so this has the appearance of some good in it, and was what the Jews were fond of, trusted in, and depended on, and which they followed after, and endeavoured to establish and hold fast; but this in conversion is all taken away: the Lord, by his Spirit; convinces of the weakness and insufficiency of it, to justify in his sight; shows that it is not a righteousness, and will be of no service in that respect; yea, takes away these filthy rags, and clothes with the righteousness of Christ; causes the soul to drop and renounce its own righteousness, and put on that; and not only to renounce works before conversion, but all after it, as a profession of religion, subjection to Gospel ordinances, and all works, though done in faith, and in a right manner; a glaring instance we have of all this in one of that little remnant, the Apostle Paul, Phil 3:6. Moreover, by "dross" and "tin", or "tins", in the plural number, may be meant persons; wicked and profane men, by the former, who should be put away like dross, Ps 119:119 and self righteous persons, by the latter; who shine like silver, make a show of religion, appear outwardly righteous; but these, as well as the other, should be separated from the people of God, when the precious and the vile should be distinguished.
John Wesley
1:25 And purge - I will purge out of thee, those wicked men that are incorrigible, and for those of you that are curable, I will by my word, and by the furnace of affliction, purge out all that corruption that yet remains in you.
Robert Jamieson, A. R. Fausset and David Brown
1:25 turn . . . hand--not in wrath, but in grace (Zech 13:7), "upon thee," as Is 1:26-27 show; contrasted with the enemies, of whom He will avenge Himself (Is 1:24).
purely--literally, "as alkali purifies."
thy dross--not thy sins, but the sinful persons (Jer 6:29); "enemies" (Is 1:24); degenerate princes (see on Is 1:22), intermingled with the elect "remnant" of grace.
tin--Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
1:261:26: Եւ կացուցից ՚ի վերայ քո դատաւորս իբրեւ զառաջինն, եւ զխորհրդականս քո որպէս իսկզբանէ՛ն. եւ ապա կոչեսջիր դու քաղաք արդարութեան՝ մա՛յր քաղաքաց հաւատարիմ Սիովն։
26 Քեզ վրայ, ինչպէս առաջ, դատաւորներ պիտի կարգեմ ու խորհրդականներ՝ ինչպէս նախկինում, եւ այն ժամանակ դու կը կոչուես Քաղաք արդարութեան՝ քաղաքների մայր հաւատարիմ Սիոն»:
26 Քու դատաւորներդ առաջուան պէս Ու խորհրդականներդ սկիզբէն եղածին պէս նորէն պիտի հաստատեմ։Անկէ ետքը դուն պիտի կոչուիս Արդարութեան քաղաք եւ հաւատարիմ աւան»։
Եւ կացուցից ի վերայ քո դատաւորս իբրեւ զառաջինն, եւ զխորհրդականս քո որպէս ի սկզբանէն. եւ ապա կոչեսջիր դու քաղաք արդարութեան` [20]մայր քաղաքաց հաւատարիմ Սիոն:

1:26: Եւ կացուցից ՚ի վերայ քո դատաւորս իբրեւ զառաջինն, եւ զխորհրդականս քո որպէս իսկզբանէ՛ն. եւ ապա կոչեսջիր դու քաղաք արդարութեան՝ մա՛յր քաղաքաց հաւատարիմ Սիովն։
26 Քեզ վրայ, ինչպէս առաջ, դատաւորներ պիտի կարգեմ ու խորհրդականներ՝ ինչպէս նախկինում, եւ այն ժամանակ դու կը կոչուես Քաղաք արդարութեան՝ քաղաքների մայր հաւատարիմ Սիոն»:
26 Քու դատաւորներդ առաջուան պէս Ու խորհրդականներդ սկիզբէն եղածին պէս նորէն պիտի հաստատեմ։Անկէ ետքը դուն պիտի կոչուիս Արդարութեան քաղաք եւ հաւատարիմ աւան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:261:26 и опять буду поставлять тебе судей, как прежде, и советников, как вначале; тогда будут говорить о тебе: >.
1:26 καὶ και and; even ἐπιστήσω εφιστημι stand over / by; get attention τοὺς ο the κριτάς κριτης judge σου σου of you; your ὡς ως.1 as; how τὸ ο the πρότερον προτερον earlier καὶ και and; even τοὺς ο the συμβούλους συμβουλος advisor σου σου of you; your ὡς ως.1 as; how τὸ ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he κληθήσῃ καλεω call; invite πόλις πολις city δικαιοσύνης δικαιοσυνη rightness; right standing μητρόπολις μητροπολις metropolis πιστὴ πιστος faithful Σιων σιων Siōn; Sion
1:26 וְ wᵊ וְ and אָשִׁ֤יבָה ʔāšˈîvā שׁוב return שֹׁפְטַ֨יִךְ֙ šōfᵊṭˈayiḵ שׁפט judge כְּ kᵊ כְּ as בָ vā בְּ in † הַ the רִ֣אשֹׁנָ֔ה rˈišōnˈā רִאשֹׁון first וְ wᵊ וְ and יֹעֲצַ֖יִךְ yōʕᵃṣˌayiḵ יעץ advise כְּ kᵊ כְּ as בַ va בְּ in † הַ the תְּחִלָּ֑ה ttᵊḥillˈā תְּחִלָּה beginning אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus יִקָּ֤רֵא yiqqˈārē קרא call לָךְ֙ lāḵ לְ to עִ֣יר ʕˈîr עִיר town הַ ha הַ the צֶּ֔דֶק ṣṣˈeḏeq צֶדֶק justice קִרְיָ֖ה qiryˌā קִרְיָה town נֶאֱמָנָֽה׃ neʔᵉmānˈā אמן be firm
1:26. et restituam iudices tuos ut fuerunt prius et consiliarios tuos sicut antiquitus post haec vocaberis civitas iusti urbs fidelisAnd I will restore thy judges as they were before, and thy counsellors as of old. After this thou shalt be called the city of the just, a faithful city.
26. and I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called The city of righteousness, the faithful city.
1:26. And I will restore your judges, so that they will be as before, and your counselors as in times long past. After this, you shall be called the City of the Just, the Faithful City.
1:26. And I will restore thy judges as at the first, and thy counsellers as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city:

1:26 и опять буду поставлять тебе судей, как прежде, и советников, как вначале; тогда будут говорить о тебе: <<город правды, столица верная>>.
1:26
καὶ και and; even
ἐπιστήσω εφιστημι stand over / by; get attention
τοὺς ο the
κριτάς κριτης judge
σου σου of you; your
ὡς ως.1 as; how
τὸ ο the
πρότερον προτερον earlier
καὶ και and; even
τοὺς ο the
συμβούλους συμβουλος advisor
σου σου of you; your
ὡς ως.1 as; how
τὸ ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
κληθήσῃ καλεω call; invite
πόλις πολις city
δικαιοσύνης δικαιοσυνη rightness; right standing
μητρόπολις μητροπολις metropolis
πιστὴ πιστος faithful
Σιων σιων Siōn; Sion
1:26
וְ wᵊ וְ and
אָשִׁ֤יבָה ʔāšˈîvā שׁוב return
שֹׁפְטַ֨יִךְ֙ šōfᵊṭˈayiḵ שׁפט judge
כְּ kᵊ כְּ as
בָ בְּ in
הַ the
רִ֣אשֹׁנָ֔ה rˈišōnˈā רִאשֹׁון first
וְ wᵊ וְ and
יֹעֲצַ֖יִךְ yōʕᵃṣˌayiḵ יעץ advise
כְּ kᵊ כְּ as
בַ va בְּ in
הַ the
תְּחִלָּ֑ה ttᵊḥillˈā תְּחִלָּה beginning
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֗ן ḵˈēn כֵּן thus
יִקָּ֤רֵא yiqqˈārē קרא call
לָךְ֙ lāḵ לְ to
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
צֶּ֔דֶק ṣṣˈeḏeq צֶדֶק justice
קִרְיָ֖ה qiryˌā קִרְיָה town
נֶאֱמָנָֽה׃ neʔᵉmānˈā אמן be firm
1:26. et restituam iudices tuos ut fuerunt prius et consiliarios tuos sicut antiquitus post haec vocaberis civitas iusti urbs fidelis
And I will restore thy judges as they were before, and thy counsellors as of old. After this thou shalt be called the city of the just, a faithful city.
1:26. And I will restore your judges, so that they will be as before, and your counselors as in times long past. After this, you shall be called the City of the Just, the Faithful City.
1:26. And I will restore thy judges as at the first, and thy counsellers as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Судьи как прежде. Так как здесь речь идет об Иерусалиме, то судьями в прежнем роде пророк называет лучших правителей из династии Давидовой и их министров (ср. Иер 23:15: и сл.).

Столица верная, т. е. настоящий столичный город теократического государства, где в точности соблюдается закон истинного царя - Господа. Такой столицей Иерусалим, конечно, должен стать в последние времена мира: это - новый Иерусалим, который видел в Откровении святой Иоанн Богослов (Откр 21:2).
Adam Clarke: Commentary on the Bible - 1831
1:26: I will restore - "This," says Kimchi, "shall be in the days of the Messiah, in which all the wicked shall cease, and the remnant of Israel shall neither do iniquity, nor speak lies." What a change must this be among Jews!
Afterward "And after this" - The Septuagint, Syriac, Chaldee, and eighteen MSS., and one of my own, very ancient, add the conjunction ו vau, And.
Albert Barnes: Notes on the Bible - 1834
1:26: And I will restore ... - That is, I will give you such judges as the nation had in former days - in the times of Moses, Joshua, etc. Most of the charges in this chapter are against the magistrates. The calamities of the nation are traced to their unfaithfulness and corruption, Isa 1:17-23. God now says that he will remove this cause of their calamity, and give them pure magistrates.
Thy counselors - Thy advisers; that is, those occupying places of trust and responsibility. When this should be, the prophet does not say. The Jewish commentators suppose that he refers to the time after the return from captivity, and to such men as Zerubbabel, Ezra, and Nehemiah; and to the times of Hyrcanus and Herod, Jerome supposes that the times of the Messiah are referred to. It is impossible to determine which is the correct opinion; though, as the Babylonian captivity was the punishment of those national sins which the prophet was denouncing, it is more probable that he refers to the time immediately succeeding that punishment, when the nation would be restored. I am inclined, therefore, to the opinion, that the prophet had reference solely to the prosperity of the Jewish nation, under a succession of comparatively virtuous princes, after the Babylonian captivity.
Thou shalt be called ... - The principal cause of your wickedness and calamity, that is, your unfaithful rulers being removed and punished, you shall afterward be distinguished as a city of righteousness.
The faithful city - That is, faithful to Yahweh - faithful in keeping his laws, and maintaining the rites of his religion as formerly; compare Isa 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: And I will: Isa 32:1, Isa 32:2, Isa 60:17, Isa 60:18; Num 12:3, Num 16:15; Sa1 12:2-5; Jer 33:7, Jer 33:15-17; Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25, Eze 45:8
thou shalt: Isa 1:21, Isa 60:21, Isa 62:1; Jer 31:23; Zep 3:9, Zep 3:13; Zac 8:8; Rev 21:27
Carl Friedrich Keil and Franz Delitzsch
1:26
As the threat couched in the previous figure does not point to the destruction, but simply to the smelting of Jerusalem, there is nothing strange in the fact that in Is 1:26 it should pass over into a pure promise; the meltingly soft and yearningly mournful termination of the clauses with ayich, the keynote of the later songs of Zion, being still continued. "And I will bring back thy judges as in the olden time, and thy counsellors as in the beginning; afterwards thou wilt be called city of righteousness, faithful citadel." The threat itself was, indeed, relatively a promise, inasmuch as whatever could stand the fire would survive the judgment; and the distinct object of this was to bring back Jerusalem to the purer metal of its own true nature. But when that had been accomplished, still more would follow. The indestructible kernel that remained would be crystallized, since Jerusalem would receive back from Jehovah the judges and counsellors which it had had in the olden flourishing times of the monarchy, ever since it had become the city of David and of the temple; not, indeed, the very same persons, but persons quite equal to them in excellence. Under such God-given leaders Jerusalem would become what it had once been, and what it ought to be. The names applied to the city indicate the impression produced by the manifestation of its true nature. The second name is written without the article, as in fact the word kiryah (city), with its massive, definite sound, always is in Isaiah. Thus did Jehovah announce the way which it had been irrevocably determined that He would take with Israel, as the only way to salvation. Moreover, this was the fundamental principle of the government of God, the law of Israel's history.
Geneva 1599
1:26 (l) And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
(l) It is once the work of God to purify the heart of man, which he does because of his promise, made concerning the salvation of his Church.
John Gill
1:26 And I will restore thy judges as at the first,.... This refers not to the times after the Babylonish, captivity, when the Jews had judges and rulers, such as Zerubbabel and Nehemiah, as they had in the times of Moses, Joshua, and the judges, or as in the times of David and Solomon; but it refers, as Kimchi observes, to the times of the Messiah; and is true of the apostles of Christ, who were set on twelve thrones, had power and authority from Christ to preach his Gospel, and to judge the twelve tribes of Israel in a doctrinal way, Mt 19:28 for which they were abundantly qualified, having the spirit of counsel and of judgment resting upon them, as the prophets of old; and will be again verified in the ministers of the Gospel, at the time of the Jews' conversion, when the watchmen shall see eye to eye, have a clear discerning and judgment of things as at the first, Is 52:8.
and thy counsellors as at the beginning; which is to be understood of the same persons; the apostles at Jerusalem gave advice and counsel in matters of difficulty, and were consulted on special occasions, of which there is an instance in Acts 15:1 and ordinary ministers of the word are qualified, and especially will be in the latter day, to give advice both to sensible sinners, inquiring the way of salvation, and to saints when under desertion, and have lost their beloved, or have any matters of difficulty upon them, whether with respect to faith or practice.
Afterward thou shall be called the city of righteousness: when many shall be converted through the hand of the Lord turned upon them, and become incorporated into a church state, and having the apostles and other ministers of the Gospel among them, with proper officers over them, as the first Christian church at Jerusalem had; and the members of it were righteous persons, such as were justified by the righteousness of Christ, and lived righteously, walking in the ordinances of the Lord, and as became the Gospel of Christ, and will be the case of the churches of Christ in the latter day:
the faithful city; to Christ, his Gospel, ordinances, and one another, as the first Christians at Jerusalem were; see Acts 2:12. A true church of Christ is a congregation of faithful men, who keep the ordinances as they were delivered; stand first in the faith of the Gospel; take care that the laws of Christ's house are put in execution; and do not suffer sin upon one another, nor bear them that are evil, whether in doctrine or practice; and which in the latter day will be the case of the churches of Christ in a remarkable manner, when they will justly bear this character.
John Wesley
1:26 Thy counsellors - Thy princes shall hearken to wise and faithful counsellors. Called faithful - Thou shalt be such.
Robert Jamieson, A. R. Fausset and David Brown
1:26 As the degeneracy had shown itself most in the magistrates (Is 1:17-23), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (Is 32:1; Is 52:8; Jer 33:7; Mt 19:28).
faithful--no longer "an harlot."
1:271:27: Զի իրաւամբք եւ արդարութեամբ փրկեսցի գերութիւն նորա, եւ ողորմութեամբ[9600]։ [9600] Ոմանք. Զի իրաւամբ եւ ողորմութեամբ փրկեսցին գերիք քո։ Եւ խորտակես՛՛։
27 Արդարեւ, նա գերութիւնից պիտի փրկուի իրաւունքով, արդարութեամբ եւ ողորմածութեամբ:
27 Սիօնը դատաստանով պիտի փրկուի Եւ հոն դարձողները արդարութեամբ։
Զի իրաւամբք եւ արդարութեամբ փրկեսցի գերութիւն նորա եւ ողորմութեամբ:

1:27: Զի իրաւամբք եւ արդարութեամբ փրկեսցի գերութիւն նորա, եւ ողորմութեամբ[9600]։
[9600] Ոմանք. Զի իրաւամբ եւ ողորմութեամբ փրկեսցին գերիք քո։ Եւ խորտակես՛՛։
27 Արդարեւ, նա գերութիւնից պիտի փրկուի իրաւունքով, արդարութեամբ եւ ողորմածութեամբ:
27 Սիօնը դատաստանով պիտի փրկուի Եւ հոն դարձողները արդարութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
1:271:27 Сион спасется правосудием, и обратившиеся {сыны} его правдою;
1:27 μετὰ μετα with; amid γὰρ γαρ for κρίματος κριμα judgment σωθήσεται σωζω save ἡ ο the αἰχμαλωσία αιχμαλωσια captivity αὐτῆς αυτος he; him καὶ και and; even μετὰ μετα with; amid ἐλεημοσύνης ελεημοσυνη mercy
1:27 צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion בְּ bᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice תִּפָּדֶ֑ה tippāḏˈeh פדה buy off וְ wᵊ וְ and שָׁבֶ֖יהָ šāvˌeʸhā שׁוב return בִּ bi בְּ in צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
1:27. Sion in iudicio redimetur et reducent eam in iustitiaSion shall be redeemed in judgment, and they shall bring her back in justice.
27. Zion shall be redeemed with judgment, and her converts with righteousness.
1:27. Zion will be redeemed in judgment, and they will lead her back to justice.
1:27. Zion shall be redeemed with judgment, and her converts with righteousness.
Zion shall be redeemed with judgment, and her converts with righteousness:

1:27 Сион спасется правосудием, и обратившиеся {сыны} его правдою;
1:27
μετὰ μετα with; amid
γὰρ γαρ for
κρίματος κριμα judgment
σωθήσεται σωζω save
ο the
αἰχμαλωσία αιχμαλωσια captivity
αὐτῆς αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
ἐλεημοσύνης ελεημοσυνη mercy
1:27
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
בְּ bᵊ בְּ in
מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice
תִּפָּדֶ֑ה tippāḏˈeh פדה buy off
וְ wᵊ וְ and
שָׁבֶ֖יהָ šāvˌeʸhā שׁוב return
בִּ bi בְּ in
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
1:27. Sion in iudicio redimetur et reducent eam in iustitia
Sion shall be redeemed in judgment, and they shall bring her back in justice.
1:27. Zion will be redeemed in judgment, and they will lead her back to justice.
1:27. Zion shall be redeemed with judgment, and her converts with righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Сион или Иерусалим будущего времени спасется, с одной стороны, чрез откровение Божественного Правосудия (смерть Господа Иисуса Христа, нашего Ходатая и Представителя и была делом Божественного Правосудия Рим 3:25), с другой - правдою или оправданием, какое предложит Бог человечеству, как скоро оно обратится или уверует во Христа и Его спасительные заслуги (ср. 59:20-21).
Adam Clarke: Commentary on the Bible - 1831
1:27: With judgment "In judgment" - By the exercise of God's strict justice in destroying the obdurate, (see Isa 1:28), and delivering the penitent in righteousness; by the truth and faithfulness of God in performing his promises."
Albert Barnes: Notes on the Bible - 1834
1:27: Zion - See the note at Isa 1:8. The word Zion here is used to designate the whole Jewish people to whom the prophet had reference; that is, the inhabitants of Judah and Jerusalem, Isa 1:1.
Shall be redeemed - The word used here - פדה pâ dâ h - is employed in two senses in the Scriptures. It implies always the idea of deliverance, as from captivity, danger, punishment, slavery, sin. But this idea occurs:
(1) sometimes without any reference to a price paid, but simply denoting to deliver, or to set at liberty; and
(2) in other instances the price is specified, and then the word occurs under the strict and proper sense of redeem; that is, to rescue, or deliver, by a ransom price.
Instances of the former general sense occur often; as e. q., to deliver from slavery without mere ion of a price; Deu 7:8 : 'The Loan loved you, and redeemed you out of the house of bondmen.' See also Jer 15:21; Jer 31:11. The idea of delivering in any way from danger occurs often; Job 5:20 : 'In famine he shall redeem thee from death, and in war from the power of the sword;' Kg1 1:29 : 'As Jehovah liveth, that hath redeemed my soul out of all distress.' Sa1 4:9. But the word often occurs in connection with the mention of the price, and in this sense the words rendered redeem are commonly used in the New Testament; see Exo 13:13; Num 18:15-17; compare Gal 3:13; Pe1 1:18; Rev 5:9; Eph 1:17. Mat 20:28; Ti1 2:6. In these last places, the blood of Christ, or his atoning sacrifice, is mentioned as the price, or the valuable consideration, by which deliverance from sin is effected; compare the note at Isa 43:3. In the case now before us, however, the word is used in the general sense, to denote that God would rescue and save his people from the calamities and judgments to which they were to be subjected on account of their sins. Though they were to be taken captive for their sins, yet they should again be delivered and restored to their land. The Septuagint evidently so understands it: 'Her captivity shall be saved with judgment and with mercy.' The Chaldee Paraphrase renders it in a manner somewhat similar: 'But Zion, when judgment shall have been accomplished in her, shall be redeemed; and they who keep the law shall be returned to it in righteousness.'
With judgment - In a righteous, just manner. That is, God shall evince his justice in doing it; his justice to a people to whom so many promises had been made, and his justice in delivering them from long and grievous oppression. All this would be attended with the displays of judgment, in effecting their deliverance. This might be evinced
(1) in keeping his promises made to their fathers;
(2) in delivering an oppressed people from bondage; and
(3) in the displays of judgment on the nations necessary in accomplishing the deliverance of the Jews. This is the common interpretation.
It may be, however, that the expression does not refer to the character of God, which is not at all the subject of discourse, but to the character of the people that should be redeemed. Before, the nation was corrupt; after the captivity, they would be just. Zion should be redeemed; and the effect of that redemption would be, that the people would be reformed, and holy, and just. This does not refer, properly, to redemption by the Lord Jesus, though it is equally true that that will be accomplished with justice, that is, in entire consistency with the character of a just and holy God.
Her converts - This is an unhappy translation. The Hebrew here means simply, 'they that return of her' (margin); that is, those who return from captivity. It is implied that all would not return - which was true - but those who did return, would come back in righteousness.
With righteousness - This refers to the character of those who shall return. The prediction is, that the character of the nation would be reformed Isa 1:26; that it would be done by means of this very captivity; and that they who returned would come back with a different character from the nation at the time that Isaiah wrote. They would be a reformed, righteous people. The character of the nation was greatly improved after the captivity. Their propensity to idolatry, in a particular manner, was effectually restrained; and probably the character of the people after the captivity, for morals and religion, was not inferior to the best periods of their history before.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: redeemed: Isa 5:16, Isa 45:21-25; Rom 3:24-26, Rom 11:26, Rom 11:27; Co2 5:21; Eph 1:7, Eph 1:8; Tit 2:14; Pe1 1:18, Pe1 1:19
her converts: or, they that return of her, Co1 1:30
Carl Friedrich Keil and Franz Delitzsch
1:27
Is 1:27 presents it in a brief and concise form: "Sion will be redeemed through judgment, and her returning ones through righteousness." Mishpat and tzedâkâh are used elsewhere for divine gifts (Is 33:5; Is 28:6), for such conduct as is pleasing to God (Is 1:21; Is 32:16), and for royal Messianic virtues (Is 9:6; Is 11:3-5; Is 16:5; Is 32:1). Here, however, where we are helped by the context, they are to be interpreted according to such parallel passages as Is 4:4; Is 5:16; Is 28:17, as signifying God's right and righteousness in their primarily judicious self-fulfilment. A judgment, on the part of God the righteous One, would be the means by which Zion itself, so far as it had remained faithful to Jehovah, and those who were converted in the midst of the judgment, would be redeemed - a judgment upon sinners and sin, by which the power that had held in bondage the divine nature of Zion, so far as it still continued to exist, would be broken, and in consequence of which those who turned to Jehovah would be incorporated into His true church. Whilst, therefore, God was revealing Himself in His punitive righteousness; He was working out a righteousness which would be bestowed as a gift of grace upon those who escaped the former. The notion of "righteousness" is now following a New Testament track. In front it has the fire of the law; behind, the love of the gospel. Love is concealed behind the wrath, like the sun behind the thunder-clouds. Zion, so far as it truly is or is becoming Zion, is redeemed, and none but the ungodly are destroyed. But, as is added in the next verse, the latter takes place without mercy.
Geneva 1599
1:27 Zion shall be redeemed with (m) judgment, and her converts with righteousness.
(m) By justice is meant God's faithful promise, which is the reason for the deliverance of his Church.
John Gill
1:27 Zion shall be redeemed with judgment,.... The blessing of redemption by Christ is the source and foundation of the other blessings of grace, before mentioned, the little remnant are favoured with, as justification, pardon of sin, and conversion, Is 1:18, Is 1:25 it is of a spiritual nature; the redemption of the soul is a deliverance from the captivity of sin, Satan, and the law, and is plenteous and eternal; the objects of redeeming grace are "Zion"
and her converts; not the world, but the church is redeemed by Christ; for by Zion is meant, not a place, but people, even the church and people of God, who frequently bear the name of Zion in this prophecy, and in other passages of Scripture, both of the Old and of the New Testament; see Is 49:14 compared to Mount Zion for its height and holiness; for being the object of God's love, the instance of his choice, the place of his habitation; where his worship is, he grants his presence, and distributes his blessings; for its being a perfection of beauty, the joy of the whole earth, well fortified and immovable: and the redemption of the church by Christ is
with judgment; with the judgment and vengeance of God on Christ, and through the condemnation of him as her Head and representative; with the judgment of God, which is according to truth, in whose judgment she is truly redeemed by the blood of Christ, and really delivered from her bondage, according to his justice and holiness, which are glorified by it: but here the redemption of Zion seems to mean a more glorious state of the church, a restoration of her to her former glory, or to a greater, which will be in the latter day, and may be discerned as drawing near by the signs of the times fulfilling, Lk 21:28 whereby the truth and faithfulness of God, in his promises concerning it, will be honoured, and he will appear to be a God of judgment:
and her converts with righteousness; so called, not because converted by the church, for conversion is God's work, and not man's; no man can effect his own conversion, he is passive in it; nor can any others, not their nearest friends and relations; they can only pray for it, as Abraham did for Ishmael, and bring them under the means; nor are ministers sufficient, only instruments of conversion neither Zion's ministers nor members can convert one sinner: but they are so called, either because converted "in" her, through the ministry of the word as a means, preached in the midst of her, Ps 87:5 or because converted "to" her, Is 60:5 being made to submit to the ordinances of the church, and to join themselves to it. "Converts" are the objects of redemption by Christ; all that are redeemed are, sooner or later, converted; and all that are converted are redeemed; and the redemption of them by his blood is consistent "with" the "righteousness" of God; for hereby sin is fully condemned and punished; the justice of God has all its demands, and the law is completely fulfilled; and so the end of God is answered, which is to declare his righteousness by it. Moreover, in the latter day, when there, will be a redemption and deliverance or the church out of all her troubles and distresses, her converts will manifestly appear to be all righteous, being justified with the spotless righteousness of Christ, Is 60:21.
John Wesley
1:27 Redeemed - Shall be delivered from all their enemies and calamities. With - Or, by judgment, that is, by God's righteous judgment, purging out those wicked and incorrigible Jews, and destroying their unmerciful enemies. Converts - Heb. her returners, those of them who shall come out of captivity into their own land. Righteousness - Or, by righteousness, either by my faithfulness, in keeping my promise, or by my goodness.
Robert Jamieson, A. R. Fausset and David Brown
1:27 redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (1Pet 1:18-19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Is 42:21; Rom 3:26); so they become man's when "converted" (Rom 8:3-4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.
converts--so MAURER. But Margin, "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better.
1:281:28: Եւ խորտակեսցի՛ն անօրէնք եւ մեղաւորք ՚ի միասին. եւ ոյք թողին զՏէր՝ վախճանեսցին ՚ի միասին։
28 Բայց անօրէններն ու մեղաւորները պիտի խորտակուեն միասին, եւ նրանք, որ լքեցին Տիրոջը, պիտի բնաջնջուեն միասին:
28 Բայց անօրէններն ու մեղաւորները մէկտեղ պիտի ջարդուին։Անոնք որ Տէրը կը թողուն, բնաջինջ պիտի ըլլան։
Եւ խորտակեսցին անօրէնք եւ մեղաւորք ի միասին. եւ ոյք թողին զՏէր` [21]վախճանեսցին ի միասին:

1:28: Եւ խորտակեսցի՛ն անօրէնք եւ մեղաւորք ՚ի միասին. եւ ոյք թողին զՏէր՝ վախճանեսցին ՚ի միասին։
28 Բայց անօրէններն ու մեղաւորները պիտի խորտակուեն միասին, եւ նրանք, որ լքեցին Տիրոջը, պիտի բնաջնջուեն միասին:
28 Բայց անօրէններն ու մեղաւորները մէկտեղ պիտի ջարդուին։Անոնք որ Տէրը կը թողուն, բնաջինջ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:281:28 всем же отступникам и грешникам погибель, и оставившие Господа истребятся.
1:28 καὶ και and; even συντριβήσονται συντριβω fracture; smash οἱ ο the ἄνομοι ανομος lawless καὶ και and; even οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἅμα αμα at once; together καὶ και and; even οἱ ο the ἐγκαταλείποντες εγκαταλειπω abandon; leave behind τὸν ο the κύριον κυριος lord; master συντελεσθήσονται συντελεω consummate; finish
1:28 וְ wᵊ וְ and שֶׁ֧בֶר šˈever שֶׁבֶר breaking פֹּשְׁעִ֛ים pōšᵊʕˈîm פשׁע rebel וְ wᵊ וְ and חַטָּאִ֖ים ḥaṭṭāʔˌîm חַטָּא sinful יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together וְ wᵊ וְ and עֹזְבֵ֥י ʕōzᵊvˌê עזב leave יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִכְלֽוּ׃ yiḵlˈû כלה be complete
1:28. et conteret scelestos et peccatores simul et qui dereliquerunt Dominum consumenturAnd he shall destroy the wicked, and the sinners together: and they that have forsaken the Lord, shall be consumed.
28. But the destruction of the transgressors and the sinners shall be together, and they that forsake the LORD shall be consumed.
1:28. And he shall crush the accursed and sinners together. And those who have abandoned the Lord will be consumed.
1:28. And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed.
And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed:

1:28 всем же отступникам и грешникам погибель, и оставившие Господа истребятся.
1:28
καὶ και and; even
συντριβήσονται συντριβω fracture; smash
οἱ ο the
ἄνομοι ανομος lawless
καὶ και and; even
οἱ ο the
ἁμαρτωλοὶ αμαρτωλος sinful
ἅμα αμα at once; together
καὶ και and; even
οἱ ο the
ἐγκαταλείποντες εγκαταλειπω abandon; leave behind
τὸν ο the
κύριον κυριος lord; master
συντελεσθήσονται συντελεω consummate; finish
1:28
וְ wᵊ וְ and
שֶׁ֧בֶר šˈever שֶׁבֶר breaking
פֹּשְׁעִ֛ים pōšᵊʕˈîm פשׁע rebel
וְ wᵊ וְ and
חַטָּאִ֖ים ḥaṭṭāʔˌîm חַטָּא sinful
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
וְ wᵊ וְ and
עֹזְבֵ֥י ʕōzᵊvˌê עזב leave
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יִכְלֽוּ׃ yiḵlˈû כלה be complete
1:28. et conteret scelestos et peccatores simul et qui dereliquerunt Dominum consumentur
And he shall destroy the wicked, and the sinners together: and they that have forsaken the Lord, shall be consumed.
1:28. And he shall crush the accursed and sinners together. And those who have abandoned the Lord will be consumed.
1:28. And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
28-31: Пророк в кратких словах изображает участь, ожидающую всех упорных грешников, но облекает свои мысли по этому вопросу в форму, наиболее понятную для людей его времени.

Дубравы - по евр. elim - дубы или вообще высокие и тенистые деревья, которые и доселе пользуются особым, суеверным, почтением на востоке.

Сады - точнее рощи, в которых у иудеев совершалось служение идолам (4: Цар 16:4).

Иудеи, чтители дубов, сами станут похожи на дубы, но только засохшие, или же на лишенные всякого орошения сады. Сильный человек, иудей, если даже он крепок, как дуб (ср. Ам 2:9), станет сухой, дряблой паклей, а его дело или изделие; т. е. идолы - искрой. Последнее выражение указывает на то, что идолослужение погубит иудеев, как одна искра, попавшая в сухую паклю, производит пожар.

Некоторые критики отвергают подлинность нескольких стихов первой главы, иные - ее единство, говоря, что она представляет собою композицию пророчеств, произнесенных в разное время пророком Исаией. Но вся речь пророка, заключенная в этой главе, нисколько не отличается от других произнесенных им речей. Ход мыслей в речах Исаии, как и у прочих пророков, обыкновенно такой: пророк сначала обвиняет народ в отступлении от закона Божия, затем угрожает ему наказанием, призывает к раскаянию, возвещает ему наступление дня суда и обещает праведным мессианские блага. Все это и в такой последовательности находится и в первой речи пророка Исаии.

Особенность ее только в разделении мыслей по строфам, отчего получаются некоторые неожиданности в переходе от одной мысли к другой. Эта речь - поэма, совершенная как по форме, так и по содержанию. В ней соблюден и закон симметрии, так как строфы идут с известным количеством стихов: в первой строфе (2-4: ст.), изображающей преступление народа, находится 2+2+3: стиха; во второй строфе (или антистрофе), посвященной картине наказания, также 2+2+3: стиха (5-8: ст.). Немного далее следующая строфа (11-14: ст.) изображает Господа, утомленного изобильными приношениями иудеев. Соответствующая этой строфе антистрофа 15-17: ст. изменяет причину этого недовольства Всевышнего: Он хочет от иудеев прежде всего правосудия. Здесь еще соблюдается то же самое количество стихов, та же группировка, хотя движение антистрофы более быстрое, а стихи становятся более короткими. Две последние строфы - 21-23: ст. и 24-27: ст. содержат две противоположные мысли: об осквернении и об очищении. Что касается формы, то в этих строфах шесть слов повторяются симметрично и одно из них - изгарь (по евр. sigga), довольно редко встречающееся в Библии, помещено как в одной, так и в другой строфе в 3-м стихе. Строфы промежуточные или посредующие, именно 9-10: и 18-20: ст. также построены симметрично: мысль выражается противоположениями или альтернативами, в начале и конце строф повторяется имя Господа, частица если (im) повторяется в каждой части два раза. Что касается ст. 28-31, то они принадлежат к далее следующей поэме.

Ясно из всего этого, что в первой главе мы имеем пред собою цельное произведение одного в того же автора. Вот заключающиеся в этой речи-поэме строфы.
ст. 2-4: - 2, 2, 3: стиха (или правильнее, полустишия)
ст. 5-8: - 2, 2, 3: стиха
ст. 9-10: - 2, 2: стиха (переходная строфа)
ст. 11-14: - 3, 2, 2: стиха
ст. 15-17: - 3, 2, 2: стиха
ст. 18-20: - 2, 2: стиха (переходная строфа)
ст. 21-23: - 2, 2, 2: стиха
ст. 24-27: - 2, 2, 2: стиха
В навечерие Богоявления читаются 16-21: ст. 1-й гл. Исаии, в которых содержится обетование Божие очистить, в случае раскаяния народа иудейского, все грехи его. В этом обетовании Святая Церковь усматривает предуказание на совершеннейшее очищение грехов, какое подается всем людям, принимающим Святое Крещение. Праздник же Богоявления или Крещения Господня напоминает нам о событии, чрез которые получило свою силу и христианское крещение.
Albert Barnes: Notes on the Bible - 1834
1:28: And the destruction - Hebrew שׁבר sheber - the breaking, or crushing, that is, the punishment which was about to come upon them; compare Lam 2:11; Lam 3:47; Pro 16:18.
Of the transgressors - "Rev_olters," or those that rebel against God.
And of the sinners - Of all the sinners in the nation, of all kinds and degrees.
Together - At the same time with the redemption of Zion.
Shall be consumed - יכלוּ yı̂ kelû, from כלה kâ lâ h, to be completed, or finished; to be consumed, wasted away; to vanish, or disappear. It denotes complete and entire extinction; or the completing of anything. It is applied to a cloud of smoke, that entirely dissolves and disappears:
As the cloud is consumed and vanisheth away:
So he that goeth down to the grave shall come up no more,
Job 7:9.
But the wicked shall perish,
And the enemies of the Lord shall be as the fat of lambs;
They shall consume,
Into smoke shall they cosume away.
Psa 37:20.
It is applied to time, as vanishing and disappearing Job 7:6; and to the destruction or perishing of men; Jer 16:4; Eze 5:13. The idea is that of complete and entire consumption and destruction, so that none shall be left. Applied to future punishment, it means that the destruction of sinners shall be total and complete. There shall be no sinner who shall not be destroyed; and there shall be none destroyed whose destruction shall not be entire and total. The expression here refers to the heavy calamities which were about to come upon the guilty nation, but it is as descriptive of the future punishment that shall come upon the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: the destruction: Heb. the breaking, Job 31:3; Psa 1:6, Psa 5:6, Psa 37:38, Psa 73:27, Psa 92:9, Psa 104:35, Psa 125:5; Pro 29:1; Luk 12:45, Luk 12:46; Th1 5:3; Th2 1:8, Th2 1:9; Pe2 3:7; Rev 21:8
they that: Isa 30:13, Isa 50:11, Isa 65:11; Sa1 12:25; Kg1 9:6-9; Ch1 28:9; Zep 1:4-6
Carl Friedrich Keil and Franz Delitzsch
1:28
"And breaking up of the rebellious and sinners together; and those who forsake Jehovah will perish." The judicial side of the approaching act of redemption is here expressed in a way that all can understand. The exclamatory substantive clause in the first half of the v. is explained by a declaratory verbal clause in the second. The "rebellious" were those who had both inwardly and outwardly broken away from Jehovah; "sinners," those who were living in open sins; and "those who forsake Jehovah," such as had become estranged from God in either of these ways.
Geneva 1599
1:28 And the (n) destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed.
(n) The wicked will not be partakers of God's promise, (Ps 92:9).
John Gill
1:28 And the destruction of the transgressors and of the sinners shall be together,.... Of the beast and false prophet, of the followers of antichrist, the man of sin, who are transgressors of the law of God, and sinners against the Lord; the destruction of these, or the breaking of them into shivers, as the word (o) signifies, see Rev_ 2:27 will be at the time of Zion's redemption, and make a part of it; and it shall be all at once and together; these sinners will be all together consumed out of the earth, and these wicked antichristian ones will be no more in it, Ps 104:35.
and they that forsake the Lord; his word, his worship and ordinances; as the Papists have manifestly done, by setting up their own unwritten traditions against the word of God, by adulterating his ordinances, and introducing new ones, and by worshipping images of gold, silver, brass, and wood;
wherefore they shall be consumed; with the breath of Christ's mouth, and with the brightness of his coming, Th2 2:8.
(o) "contritio sive confractio", Syr.
Robert Jamieson, A. R. Fausset and David Brown
1:28 destruction--literally, "breaking into shivers" (Rev_ 2:27). The prophets hasten forward to the final extinction of the ungodly (Ps 37:20; Rev_ 19:20; Rev_ 20:15); of which antecedent judgments are types.
1:291:29: Քանզի արդ՝ ամաչեսցեն ՚ի կուռս իւրեանց ընդ որս ինքեանք հաճեալ էին. եւ զգեցցին զամօթ ՚ի դրօշեալս իւրեանց զորս ինքեանքն արարին. եւ ամաչեսցեն ՚ի պարտէզս իւրեանց որոց ցանկացան։
29 Նրանք ամաչելու են այն կուռքերի համար, որոնց հանդէպ սէր էին տածում, ամօթահար են լինելու այն դիւապատկերների համար, որ իրենք կերտեցին, խայտառակուելու են այն պարտէզների[2] համար, որոնց ցանկանում էին:[2] 2. պարտէզներ “սուրբ անտառներ, ուր զոհեր էին մատուցում եւ ամէն կարգի արգելուած բաներ ուտում. տե՛ս նաեւ 65, 3 եւ 66, 1 7:
29 Քանզի ձեր ցանկացած բեւեկնիներէն պիտի ամչնաք Եւ ձեր ընտրած պարտէզներէն ամօթով պիտի մնաք։
Քանզի արդ ամաչեսցեն ի կուռս իւրեանց ընդ որս ինքեանք հաճեալ էին, եւ զգեցցին զամօթ ի դրօշեալս իւրեանց զորս ինքեանքն արարին, եւ ամաչեսցեն ի պարտէզս իւրեանց որոց ցանկացան:

1:29: Քանզի արդ՝ ամաչեսցեն ՚ի կուռս իւրեանց ընդ որս ինքեանք հաճեալ էին. եւ զգեցցին զամօթ ՚ի դրօշեալս իւրեանց զորս ինքեանքն արարին. եւ ամաչեսցեն ՚ի պարտէզս իւրեանց որոց ցանկացան։
29 Նրանք ամաչելու են այն կուռքերի համար, որոնց հանդէպ սէր էին տածում, ամօթահար են լինելու այն դիւապատկերների համար, որ իրենք կերտեցին, խայտառակուելու են այն պարտէզների[2] համար, որոնց ցանկանում էին:
[2] 2. պարտէզներ “սուրբ անտառներ, ուր զոհեր էին մատուցում եւ ամէն կարգի արգելուած բաներ ուտում. տե՛ս նաեւ 65, 3 եւ 66, 1 7:
29 Քանզի ձեր ցանկացած բեւեկնիներէն պիտի ամչնաք Եւ ձեր ընտրած պարտէզներէն ամօթով պիտի մնաք։
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1:291:29 Они будут постыжены за дубравы, которые столь вожделенны для вас, и посрамлены за сады, которые вы избрали себе;
1:29 διότι διοτι because; that αἰσχυνθήσονται αισχυνω shame; ashamed ἐπὶ επι in; on τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him ἃ ος who; what αὐτοὶ αυτος he; him ἠβούλοντο βουλομαι want καὶ και and; even ἐπῃσχύνθησαν επαισχυνομαι ashamed ἐπὶ επι in; on τοῖς ο the κήποις κηπος garden αὐτῶν αυτος he; him ἃ ος who; what ἐπεθύμησαν επιθυμεω long for; aspire
1:29 כִּ֣י kˈî כִּי that יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed מֵ mē מִן from אֵילִ֖ים ʔêlˌîm אַיִל mighty tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חֲמַדְתֶּ֑ם ḥᵃmaḏtˈem חמד desire וְ wᵊ וְ and תַ֨חְפְּר֔וּ ṯˌaḥpᵊrˈû חפר be ashamed מֵ mē מִן from הַ ha הַ the גַּנֹּ֖ות ggannˌôṯ גַּנָּה garden אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּחַרְתֶּֽם׃ bᵊḥartˈem בחר examine
1:29. confundentur enim ab idolis quibus sacrificaverunt et erubescetis super hortis quos elegeratisFor they shall be confounded for the idols, to which they have sacrificed: and you shall be ashamed of the gardens which you have chosen.
29. For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
1:29. For they shall be confounded because of the idols, to which they have sacrificed. And you shall be ashamed over the gardens that you chose,
1:29. For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen:

1:29 Они будут постыжены за дубравы, которые столь вожделенны для вас, и посрамлены за сады, которые вы избрали себе;
1:29
διότι διοτι because; that
αἰσχυνθήσονται αισχυνω shame; ashamed
ἐπὶ επι in; on
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῶν αυτος he; him
ος who; what
αὐτοὶ αυτος he; him
ἠβούλοντο βουλομαι want
καὶ και and; even
ἐπῃσχύνθησαν επαισχυνομαι ashamed
ἐπὶ επι in; on
τοῖς ο the
κήποις κηπος garden
αὐτῶν αυτος he; him
ος who; what
ἐπεθύμησαν επιθυμεω long for; aspire
1:29
כִּ֣י kˈî כִּי that
יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed
מֵ מִן from
אֵילִ֖ים ʔêlˌîm אַיִל mighty tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חֲמַדְתֶּ֑ם ḥᵃmaḏtˈem חמד desire
וְ wᵊ וְ and
תַ֨חְפְּר֔וּ ṯˌaḥpᵊrˈû חפר be ashamed
מֵ מִן from
הַ ha הַ the
גַּנֹּ֖ות ggannˌôṯ גַּנָּה garden
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּחַרְתֶּֽם׃ bᵊḥartˈem בחר examine
1:29. confundentur enim ab idolis quibus sacrificaverunt et erubescetis super hortis quos elegeratis
For they shall be confounded for the idols, to which they have sacrificed: and you shall be ashamed of the gardens which you have chosen.
1:29. For they shall be confounded because of the idols, to which they have sacrificed. And you shall be ashamed over the gardens that you chose,
1:29. For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:29: For they shall be ashamed of the oaks "For ye shall be ashamed of the ilexes" - Sacred groves were a very ancient and favorite appendage of idolatry. They were furnished with the temple of the god to whom they were dedicated, with altars, images, and every thing necessary for performing the various rites of worship offered there; and were the scenes of many impure ceremonies, and of much abominable superstition. They made a principal part of the religion of the old inhabitants of Canaan; and the Israelites were commanded to destroy their groves, among other monuments of their false worship. The Israelites themselves became afterwards very much addicted to this species of idolatry.
"When I had brought them into the land,
Which I swore that I would give unto them;
Then they saw every high hill and every thick tree;
And there they slew their victims;
And there they presented the provocation of their offerings;
And there they placed their sweet savor;
And there they poured out their libations."
Eze 20:28.
"On the tops of the mountains they sacrifice;
And on the hills they burn incense;
Under the oak and the poplar;
And the ilex, because her shade is pleasant."
Hos 4:13.
Of what particular kinds the trees here mentioned are, cannot be determined with certainty. In regard to אלה ellah, in this place of Isaiah, as well as in Hosea, Celsius (Hierobot.) understands it of the terebinth, because the most ancient interpreters render it so; in the first place the Septuagint. He quotes eight places; but in three of these eight places the copies vary, some having δρυς, the oak, instead of τερεβινθος, the terebinth or turpentine tree. And he should have told us, that these same seventy render it in sixteen other places by δρυς, the oak; so that their authority is really against him; and the Septuagint, "stant pro quercu," contrary to what he says at first setting out. Add to this that Symmachus, Theodotion, and Aquila, generally render it by δρυς, the oak; the latter only once rendering it by τερεβινθος, the terebinth. His other arguments seem to me not very conclusive; he says, that all the qualities of אלה ellah agree to the terebinth, that it grows in mountainous countries, that it is a strong tree, long-lived, large and high, and deciduous. All these qualities agree just as well to the oak, against which he contends; and he actually attributes them to the oak in the very next section. But I think neither the oak nor the terebinth will do in this place of Isaiah, from the last circumstance which he mentions, their being deciduous, where the prophet's design seems to me to require an evergreen, otherwise the casting of its leaves would be nothing out of the common established course of nature, and no proper image of extreme distress and total desolation, parallel to that of a garden without water, that is, wholly burnt up and destroyed. An ancient, who was an inhabitant and a native of this country, understands it in like manner of a tree blasted with uncommon and immoderate heat; velut arbores, cum frondes aestu torrente decusserunt. Ephrem Syr. in loc., edit. Assemani. Compare Psa 1:4; Jer 17:8. Upon the whole I have chosen to make it the ilex, which word Vossius, Etymolog., derives from the Hebrew אלה ellah, that whether the word itself be rightly rendered or not, I might at least preserve the propriety of the poetic image. - L.
By the ilex the learned prelate means the holly, which, though it generally appears as a sort of shrub, grows, in a good soil, where it is unmolested, to a considerable height. I have one in my own garden, rising three stems from the root, and between twenty and thirty feet in height. It is an evergreen.
For they shall be ashamed "For ye shall be ashamed" - תבושו teboshu, in the second person, Vulgate, Chaldee, three MSS., one of my own, ancient, and one edition; and in agreement with the rest of the sentence.
Albert Barnes: Notes on the Bible - 1834
1:29: For they shall be ashamed - That is, when they see the punishment that their idolatry has brought upon them, they shall be ashamed of the folly and degradation of their worship. Moreover, the gods in which they trusted shall yield them no protection, and shall leave them to the disgrace and confusion of being forsaken and abandoned.
Of the oaks - Groves, in ancient times, were the favorite places of idolatrous worship. In the city of Rome, there were thirty-two groves consecrated to the gods. Those were commonly selected which were on hills, or high places; and they were usually furnished with temples, altars, and all the implements of idolatrous worship. Different kinds of groves were selected for this purpose, by different people. The Druids of the ancient Celtic nations in Gaul, Britain, and Germany, offered their worship in groves of oak - hence the name Druid, derived from δρῦς drus, an oak. Frequent mention is made in the Scriptures of groves and high places; and the Jews were forbidden to erect them; Deu 16:21; Kg1 16:23; Kg2 16:4; Eze 6:13; Eze 16:16, Eze 16:39; Exo 34:13; Jdg 3:7; Kg1 18:19; Isa 17:8; Mic 5:14. When, therefore, it is said here, that they should be ashamed of the oaks, it means that they should be ashamed of their idolatrous worship, to which they were much addicted, and into which, under their wicked kings, they easily fell.
Their calamities were coming upon them mainly for this idolatry. It is not certainly known what species of tree is intended by the word translated oaks. The Septuagint has rendered it by the word "idols" - ἀπὸ τῶν εἰδώλων αὐτῶν apo tō n eidō lō n autō n. The Chaldee, 'ye shall be confounded by the groves of idols.' The Syriac version also has idols. Most critics concur in supposing that it means, not the oak, but the terebinth or turpentine tree - a species of fir. This tree is the Pistacia Terebinthus of Linnaeus, or the common turpentine tree, whose resin or juice is the China or Cyprus turpentine, used in medicine. The tree grows to a great age, and is common in Palestine. The terebinth - now called in Palestine the but'm-tree - 'is not an evergreen, as is often represented; but its small, leathered, lancet-shaped leaves fall in the autumn, and are renewed in the spring.
The flowers are small, and are followed by small oval berries, hanging in clusters from two to five inches long, resembling much the clusters of the vine when the grapes are just set. From incisions in the trunk there is said to flow a sort of transparent balsam, constituting a very pure and fine species of turpentine, with an agreeable odor like citron or jessamine, and a mild taste, and hardening gradually into a transparent gum. The tree is found also in Asia Minor, Greece, Italy, the south of France, and in the north of Africa, and is described as not usually rising to the height of more than twenty feet.' Robinson's Bib. Researches, iii. 15, 16. It produces the nuts called the pistachio nuts. They have a pleasant, unctuous taste, resembling that of almonds, and they yield in abundance a sweet and pleasant oil. The best Venice turpentine, which, when it can be obtained pure, is superior to all the rest of its kind, is the produce of this tree. The picture in the book will give you an idea of the appearance of the terebinth. The Hebrew word אילים 'ē ylı̂ ym, from איל 'eyl, or more commonly אלה 'ē lâ h, seems to be used sometimes as the Greek δρῦς drus is, to denote any large tree, whether evergreen or not; and especially any large tree, or cluster of trees, where the worship of idols was celebrated.
Which ye have desired - The Jews, until the captivity at Babylon, as all their history shows, easily relapsed into idolatry. The meaning of the prophet is, that the punishment at Babylon would be so long and so severe as to make them ashamed of this, and turn them from it.
Shall be confounded - Another word meaning to be ashamed.
For the gardens - The places planted with trees, etc., in which idolatrous worship was practiced. 'In the language of the Hebrews, every place where plants and trees were cultivated with greater care than in the open field, was called a garden. The idea of such an enclosure was certainly borrowed from the garden of Eden, which the bountiful Creator planted for the reception of his favorite creature. The garden of Hesperides, in Eastern fables, was protected by an enormous serpent; and the gardens of Adonis, among the Greeks, may be traced to the same origin, for the terms horti Adenides, the gardens of Adonis, were used by the ancients to signify gardens of pleasure, which corresponds with the name of Paradise, or the garden of Eden, as horti Adonis answers to the garden of the Lord. Besides, the gardens of primitive nations were commonly, if not in every instance, devoted to religious purposes. In these shady retreats were celebrated, for a long succession of ages, the rites of pagan superstition.' - Paxton. These groves or gardens were furnished with the temple of the god that was worshipped, and with altars, and with everything necessary for this species of worship. They were usually, also, made as shady and dark as possible, to inspire the worshippers with religious awe and Rev_erence on their entrance; compare the note at Isa 66:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: ashamed: Isa 30:22, Isa 31:7, Isa 45:16; Eze 16:63, Eze 36:31; Hos 14:3, Hos 14:8; Rom 6:21
the oaks: Isa 57:5 *marg. Eze 6:13; Hos 4:13
the gardens: Isa 65:3, Isa 66:17; Jer 2:20, Jer 3:6
Carl Friedrich Keil and Franz Delitzsch
1:29
Is 1:29 declares how God's judgment of destruction would fall upon all of these. The v. is introduced with an explanatory "for" (Chi): "For they become ashamed of the terebinths, in which ye had your delight; and ye must blush for the gardens, in which ye took pleasure." The terebinths and gardens (the second word with the article, as in Hab 3:8, first binharim, then banneharim) are not referred to as objects of luxury, as Hitzig and Drechsler assume, but as unlawful places of worship and objects of worship (see Deut 16:21). They are both of them frequently mentioned by the prophets in this sense (Is 57:5; Is 65:3; Is 66:17): Châmor and bâchar are also the words commonly applied to an arbitrary choice of false gods (Is 44:9; Is 41:24; Is 66:3), and bosh min is the general phrase used to denote the shame which falls upon idolaters, when the worthlessness of their idols becomes conspicuous through their impotence. On the difference between bosh and Châpher, see the comm. on Ps 35:4.
(Note: It is perfectly certain that Châpher (Arab. Chaphira, as distinguished from Châphar, hafara, to dig) signifies to blush, erubescere; but the combination of bosh and yâbash (bâda), which would give albescere or expallescere (to turn white or pale) as the primary idea of bosh, has not only the Arabic use of bayyada and ibyadda (to rejoice, be made glad) against it, but above all the dialectic bechath, bahita (bahuta), which, when taken in connection with bethath (batta), points rather to the primary idea of being cut off (abscindi: cf., spes abscissa). See Lane's Arabic-English Lexicon, i. 263.)
The word elim is erroneously translated "idols" in the Septuagint and other ancient versions. The feeling which led to this, however, was a correct one, since the places of worship really stand for the idols worshipped in those places.
(Note: With regard to the derivation, êlim, whether used in the sense of strong men, or gods, or rams, or terebinths, is still but one word, derived from ı̄l or ūl, so that in all three senses it may be written either with or without Yod. Nevertheless elim in the sense of "rams" only occurs without Yod in Job 42:8. In the sense of "gods" it is always written without Yod; in that of "strong men" with Yod. In the singular the name of the terebinth is always written elah without Yod; in the plural, however, it is written either with or without. But this no more presupposes a singular êl (ayil) in common use, than bêtzim presupposes a singular bêts (bayits); still the word êl with Yod does occur once, viz., in Gen 14:6. Allâh and allōn, an oak, also spring from the same root, namely âlal = il; just as in Arabic both ı̄l and ill are used for ēl (God); and âl and ill, in the sense of relationship, point to a similar change in the form of the root.)
The excited state of the prophet at the close of his prophecy is evinced by his abrupt leap from an exclamation to a direct address (Ges. 137, Anm. 3).
Geneva 1599
1:29 For they shall be ashamed of the (o) oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
(o) That is, the trees and pleasant places where you commit idolatry which was forbidden (Deut 16:22).
John Gill
1:29 For they shall be ashamed of the oaks which ye have desired,.... Though there is a change of persons in the words, the same are intended; and design such, who being convinced of the idolatries of the church of Rome they have been fond of, and delighted in, will be ashamed of them, and relinquish them, and come out of Babylon a little before the destruction of it; for under oaks, and such like green trees, idolatry used to be committed, to which the allusion is; see Jer 2:20 and so the Targum interprets it of "trees of idols"; that is, under which idolatry was practised:
and ye shall be confounded for the gardens ye have chosen; where also idolatrous practices were used, see Is 65:3 and so the Targum paraphrases it,
"and ye shall be ashamed of the gardens of idols, from whom ye have sought help.''
The sense is the same as before; unless both clauses should rather be understood of the destruction of sinners, before spoken of, who at that time will be filled with shame and confusion, they in vain praying to their idols for help; which sense the following words incline to.
John Wesley
1:29 The oaks - Which, after the manner of the Heathen, you have consecrated to idolatrous uses. Gardens - In which, as well is in the groves, they committed idolatry.
Robert Jamieson, A. R. Fausset and David Brown
1:29 ashamed-- (Rom 6:21).
oaks--Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the Greek for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
gardens--planted enclosures for idolatry; the counterpart of the garden of Eden.
1:301:30: Զի եղիցին իբրեւ զբեւեկնի՛ տերեւաթափ, եւ իբրեւ զդրախտ որոյ ո՛չ գուցէ ջուր[9601]։ [9601] Ոմանք. Զի եղիցի իբրեւ զբեւեկն ՚ի տերեւաթաք։
30 Լինելու են ինչպէս տերեւաթափ բեւեկնի, նմանուելու են այգու, որը ջուր չունի:
30 Տերեւները թառամած բեւեկնիի պէսեւ ջուր չունեցող պարտէզի պէս պիտի ըլլաք։
Զի եղիցին`` իբրեւ զբեւեկնի տերեւաթափ, եւ իբրեւ զդրախտ որոյ ոչ գուցէ ջուր:

1:30: Զի եղիցին իբրեւ զբեւեկնի՛ տերեւաթափ, եւ իբրեւ զդրախտ որոյ ո՛չ գուցէ ջուր[9601]։
[9601] Ոմանք. Զի եղիցի իբրեւ զբեւեկն ՚ի տերեւաթաք։
30 Լինելու են ինչպէս տերեւաթափ բեւեկնի, նմանուելու են այգու, որը ջուր չունի:
30 Տերեւները թառամած բեւեկնիի պէսեւ ջուր չունեցող պարտէզի պէս պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:301:30 ибо вы будете, как дуб, {которого} лист опал, и как сад, в котором нет воды.
1:30 ἔσονται ειμι be γὰρ γαρ for ὡς ως.1 as; how τερέβινθος τερεβινθος reject; relinquish τὰ ο the φύλλα φυλλον leaf καὶ και and; even ὡς ως.1 as; how παράδεισος παραδεισος paradise ὕδωρ υδωρ water μὴ μη not ἔχων εχω have; hold
1:30 כִּ֣י kˈî כִּי that תִֽהְי֔וּ ṯˈihyˈû היה be כְּ kᵊ כְּ as אֵלָ֖ה ʔēlˌā אֵלָה big tree נֹבֶ֣לֶת nōvˈeleṯ נבל wither עָלֶ֑הָ ʕālˈehā עָלֶה leafage וּֽ ˈû וְ and כְ ḵᵊ כְּ as גַנָּ֔ה ḡannˈā גַּנָּה garden אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מַ֖יִם mˌayim מַיִם water אֵ֥ין ʔˌên אַיִן [NEG] לָֽהּ׃ lˈāh לְ to
1:30. cum fueritis velut quercus defluentibus foliis et velut hortus absque aquaWhen you shall be as an oak with the leaves falling off, and as a garden without water.
30. For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
1:30. when you were like an oak with falling leaves, and like a garden without water.
1:30. For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water:

1:30 ибо вы будете, как дуб, {которого} лист опал, и как сад, в котором нет воды.
1:30
ἔσονται ειμι be
γὰρ γαρ for
ὡς ως.1 as; how
τερέβινθος τερεβινθος reject; relinquish
τὰ ο the
φύλλα φυλλον leaf
καὶ και and; even
ὡς ως.1 as; how
παράδεισος παραδεισος paradise
ὕδωρ υδωρ water
μὴ μη not
ἔχων εχω have; hold
1:30
כִּ֣י kˈî כִּי that
תִֽהְי֔וּ ṯˈihyˈû היה be
כְּ kᵊ כְּ as
אֵלָ֖ה ʔēlˌā אֵלָה big tree
נֹבֶ֣לֶת nōvˈeleṯ נבל wither
עָלֶ֑הָ ʕālˈehā עָלֶה leafage
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
גַנָּ֔ה ḡannˈā גַּנָּה garden
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מַ֖יִם mˌayim מַיִם water
אֵ֥ין ʔˌên אַיִן [NEG]
לָֽהּ׃ lˈāh לְ to
1:30. cum fueritis velut quercus defluentibus foliis et velut hortus absque aqua
When you shall be as an oak with the leaves falling off, and as a garden without water.
1:30. when you were like an oak with falling leaves, and like a garden without water.
1:30. For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
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Adam Clarke: Commentary on the Bible - 1831
1:30: Whose leaf "Whose leaves" - Twenty-six of Kennicott's, twenty-four of De Rossi's, one ancient, of my own, and seven editions, read אליה aleyha, in its full and regular form. This is worth remarking, as it accounts for a great number of anomalies of the like kind, which want only the same authority to rectify them.
As a garden that hath no water "A garden wherein is no water" - In the hotter parts of the Eastern countries, a constant supply of water is so absolutely necessary for the cultivation and even for the preservation and existence of a garden, that should it want water but for a few days, every thing in it would be burnt up with the heat, and totally destroyed. There is therefore no garden whatever in those countries but what has such a certain supply, either from some neighboring river, or from a reservoir of water collected from springs, or filled with rain water in the proper season, in sufficient quantity to afford ample provision for the rest of the year.
Moses, having described the habitation of man newly created as a garden planted with every tree pleasant to the sight and good for food, adds, as a circumstance necessary to complete the idea of a garden, that it was well supplied with water, "And a river went out of Eden to water the garden;" Gen 2:10 : see also Gen 13:10.
That the reader may have a clear notion of this matter, it will be necessary to give some account of the management of their gardens in this respect.
"Damascus," says Maundrell, p. 122, "is encompassed with gardens, extending no less, recording to common estimation, than thirty miles round; which makes it look like a city in a vast wood. The gardens are thick set with fruit trees of all kinds, kept fresh and verdant by the waters of the Barrady, (the Chrysorrhoas of the ancients), which supply both the gardens and city in great abundance. This river, as soon as it issues out from between the cleft of the mountain before mentioned into the plain, is immediately divided into three streams; of which the middlemost and biggest runs directly to Damascus, and is distributed to all the cisterns and fountains of the city. The other two (which I take to be the work of art) are drawn round, one to the right hand, and the other to the left, on the borders of the gardens, into which they are let as they pass, by little currents, and so dispersed all over the vast wood, insomuch that there is not a garden but has a fine quick stream running through it. The Barrady is almost wholly drunk up by the city and gardens. What small part of it escapes is united, as I was informed, in one channel again on the southeast side of the city; and, after about three or four hours' course finally loses itself in a bog there, without ever arriving at the sea." This was likewise the case in former times, as Strabo, lib. xvi., Pliny, lib. 5:18, testify; who say, "that this river was expended in canals, and drunk up by watering the place."
"The best sight," says the same Maundrell, p. 39, "that the palace of the emir of Beroot, anciently Berytus, affords, and the worthiest to be remembered, is the orange garden. It contains a large quadrangular plat of ground, divided into sixteen lesser squares, four in a row, with walks between them. The walks are shaded with orange trees of a large spreading size. Every one of these sixteen lesser squares in the garden was bordered with stone; and in the stone work were troughs, very artificially contrived, for conveying the water all over the garden; there being little outlets cut at every tree for the stream as it passed by to flow out and water it." The royal gardens at Ispahan are watered just in the same manner, according to Kempfer's description, Amoen. Exot., p. 193.
This gives us a clear idea of the פלגי מים palgey mayim, mentioned in the first Psalm, and other places of Scripture, "the divisions of waiters," the waters distributed in artificial canals; for so the phrase properly signifies. The prophet Jeremith, chap. 17:8, has imitated, and elegantly amplified, the passage of the psalmist above referred to: -
"He shall be like a tree planted by the water side,
And which sendeth forth her roots to the aqueduct.
She shall not fear, when the heat cometh;
But her leaf shall be green;
And in the year of drought she shall not be anxious,
Neither shall she cease from bearing fruit."
From this image the son of Sirach, Ecclesiasticus 24:30, 31, has most beautifully illustrated the influence and the increase of religious wisdom in a well prepared heart.
"I also come forth as a canal from a river,
And as a conduit flowing into a paradise.
I said, I will water my garden,
And I will abundantly moisten my border:
And, lo! my canal became a river,
And my river became a sea."
This gives us the true meaning of the following elegant proverb, Pro 21:1 : -
"The heart of the king is like the canals of waters in the hand of Jehovah; Whithersoever it pleaseth him, he inclineth it."
The direction of it is in the hand of Jehovah, as the distribution of the water of the reservoir through the garden by different canals is at the will of the gardener.
"Et, cum exustus ager morientibus aestuat herbis,
Ecce supercilio clivosi tramitis undam
Elicit: illa cadens raucum per levia murmur
Saxa ciet, scatebrisque arentia temperat arva."
Virg., Georg. 1:107.
"Then, when the fiery suns too fiercely play,
And shrivelled herbs on withering stems decay,
The wary ploughman on the mountain's brow
Undams his watery stores; huge torrents flow;
And, rattling down the rocks, large moisture yield,
Tempering the thirsty fever of the field."
Dryden.
Solomon, Ecc 2:1, Ecc 2:6, mentions his own works of this kind: -
"I made me gardens, and paradises;
And I planted in them all kinds of fruit trees.
I made me pools of water,
To water with them the grove flourishing with trees."
Maundrell, p. 88, has given a description of the remains, as they are said to be, of these very pools made by Solomon, for the reception and preservation of the waters of a spring, rising at a little distance from them; which will give us a perfect notion of the contrivance and design of such reservoirs.
"As for the pools, they are three in number, lying in a row above each other; being so disposed that the waters of the uppermost may descend into the second, and those of the second into the third. Their figure is quadrangular, the breadth is the same in all, amounting to about ninety paces. In their length there is some difference between them; the first being about one hundred and sixty paces long, the second, two hundred, and the third, two hundred and twenty. They are all lined with wall and plastered; and contain a great depth of water."
The immense works which were made by the ancient kings of Egypt for recovering the waters of the Nile, when it overflowed, for such uses, are well known. But there never was a more stupendous work of this kind than the reservoir of Saba, or Merab, in Arabia Felix. According to the tradition of the country, it was the work of Balkis, that queen of Sheba who visited Solomon. It was a vast lake formed by the collection of the waters of a torrent in a valley, where, at a narrow pass between two mountains, a very high mole or dam was built. The water of the lake so formed had near twenty fathoms depth; and there were three sluices at different heights, by which, at whatever height the lake stood, the plain below might be watered. By conduits and canals from these sluices the water was constantly distributed in due proportion to the several lands; so that the whole country for many miles became a perfect paradise. The city of Saba, or Merab, was situated immediately below the great dam; a great flood came, and raised the lake above its usual height; the dam gave way in the middle of the night; the waters burst forth at once, and overwhelmed the whole city, with the neighboring towns and people. The remains of eight tribes were forced to abandon their dwellings, and the beautiful valley became a morass and a desert. This fatal catastrophe happened long before the time of Mohammed, who mentions it in the Koran, chap. 34: ver. 15. See also Sale, Prelim. s. 1 p. 10, and Michaelis, Quest. aux Voyag. Daniel No. 94. Niebuhr, Descrip. de l'Arabie. p. 240. - L.
Albert Barnes: Notes on the Bible - 1834
1:30: For ye ... - The mention of the tree in the pRev_ious verse, gives the prophet occasion for the beautiful image in this. They had desired the oak, and they should be like it. That, when the frost came, was divested of its beauty, and its leaves faded, and fell; so should their beauty and privileges and happiness, as a people, fade away at the anger of God.
A garden that hath no water - That is therefore withered and parched up; where nothing would flourish, but where all would be desolation - a most striking image of the approaching desolation of the Jewish nation. In Eastern countries this image would be more striking than with us. In these hot regions, a constant supply of water is necessary for the cultivation, and even for the very existence and preservation of a garden. Should it lack water for a few days, everything in it would be burned up with neat and totally destroyed. In all gardens, therefore, in those regions; there must be a constant supply of water, either from some neighboring river, or from some fountain or reservoir within it. To secure such a fountain became an object of indispensable importance, not only for the coolness and pleasantness of the garden, but for the very existence of the vegetation. Dr. Russell, in his Natural History of Aleppo, says, that 'all the gardens of Aleppo are on the banks of the river that runs by that city, or on the sides of the rill that supplies their aqueduct;' and all the rest of the country he represents as perfectly burned up in the summer months, the gardens only retaining their verdure, on account of the moistness of their situation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: ye shall be: Isa 5:6; Jer 17:5, Jer 17:6; Eze 17:9, Eze 17:10, Eze 17:24; Mat 21:19
garden: Isa 58:11; Jer 31:12; Eze 31:4-18
Carl Friedrich Keil and Franz Delitzsch
1:30
He still continues in the same excitement, piling a second explanatory sentence upon the first, and commencing this also with "for" (Chi); and then, carried away by the association of ideas, he takes terebinths and gardens as the future figures of the idolatrous people themselves. "For ye shall become like a terebinth with withered leaves, and like a garden that hath no water." Their prosperity is distroyed, so that they resemble a terebinth withered as to its leaves, which in other cases are always green (nobleth ‛aleah, genitives connection according to (Ges. 112, 2). Their sources of help are dried up, so that they are like a garden without water, and therefore waste. In this withered state terebinths and gardens, to which the idolatrous are compared, are easily set on fire. All that is wanted is a spark to kindle them, when they are immediately in flames.
John Gill
1:30 For ye shall be as an oak whose leaf fadeth,.... Shall be stripped of all their dependencies and self confidence, and be as naked and as bare as an oak that has cast its leaves; or thus, in a way of just retaliation, since they have desired oaks, and sacrificed under them, they shall be like them as in the wintertime, stripped of all their riches, honour, substance, and desirable things; see Rev_ 18:12.
and as a garden that hath no water; in which the herbs and plants are dried up and withered: it signifies the uncomfortable condition such shall be in, as before.
Robert Jamieson, A. R. Fausset and David Brown
1:30 oak--Ye shall be like the "oaks," the object of your "desire" (Is 1:29). People become like the gods they worship; they never rise above their level (Ps 135:18). So men's sins become their own scourges (Jer 2:9). The leaf of the idol oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (Is 1:29).
1:311:31: Եւ եղիցի զօրութիւն նոցա իբրեւ զծեծա՛ծ վշոյ. եւ գործք նոցա իբրեւ զկայծակունս հրոյ. եւ այրեսցին անօրէնք եւ մեղաւորք ՚ի միասին. եւ ո՛չ ոք իցէ որ շիջուցանիցէ։
31 Նրանց զօրութիւնը վերածուելու է ծեծուած վուշի խռիւի, իսկ նրանց գործերը՝ կրակի կայծերի, եւ անօրէններն ու մեղաւորները այրուելու են միասին. եւ չի լինելու ոչ ոք, որ հանգցնի կրակը:
31 Զօրութիւն ունեցողը՝ խծուծի պէս Եւ անոր գործը կայծի նման պիտի ըլլայ։Երկուքն ալ մէկէն պիտի այրին եւ մարող պիտի չգտնուի։
Եւ եղիցի [22]զօրութիւն նոցա`` իբրեւ զծեծած վշոյ, եւ գործք [23]նոցա իբրեւ զկայծակունս հրոյ. եւ այրեսցին [24]անօրէնք եւ մեղաւորք`` ի միասին, եւ ոչ ոք իցէ որ շիջուցանիցէ:

1:31: Եւ եղիցի զօրութիւն նոցա իբրեւ զծեծա՛ծ վշոյ. եւ գործք նոցա իբրեւ զկայծակունս հրոյ. եւ այրեսցին անօրէնք եւ մեղաւորք ՚ի միասին. եւ ո՛չ ոք իցէ որ շիջուցանիցէ։
31 Նրանց զօրութիւնը վերածուելու է ծեծուած վուշի խռիւի, իսկ նրանց գործերը՝ կրակի կայծերի, եւ անօրէններն ու մեղաւորները այրուելու են միասին. եւ չի լինելու ոչ ոք, որ հանգցնի կրակը:
31 Զօրութիւն ունեցողը՝ խծուծի պէս Եւ անոր գործը կայծի նման պիտի ըլլայ։Երկուքն ալ մէկէն պիտի այրին եւ մարող պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
1:311:31 И сильный будет отрепьем, и дело его искрою; и будут гореть вместе, и никто не потушит.
1:31 καὶ και and; even ἔσται ειμι be ἡ ο the ἰσχὺς ισχυς force αὐτῶν αυτος he; him ὡς ως.1 as; how καλάμη καλαμη cornstalk στιππύου στιππυον and; even αἱ ο the ἐργασίαι εργασια occupation; effort αὐτῶν αυτος he; him ὡς ως.1 as; how σπινθῆρες σπινθηρ fire καὶ και and; even κατακαυθήσονται κατακαιω burn up οἱ ο the ἄνομοι ανομος lawless καὶ και and; even οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἅμα αμα at once; together καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the σβέσων σβεννυμι extinguish; quench
1:31 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be הֶ he הַ the חָסֹן֙ ḥāsˌōn חָסֹן strong לִ li לְ to נְעֹ֔רֶת nᵊʕˈōreṯ נְעֹרֶת tow וּ û וְ and פֹעֲלֹ֖ו fōʕᵃlˌô פֹּעַל doing לְ lᵊ לְ to נִיצֹ֑וץ nîṣˈôṣ נִיצֹוץ spark וּ û וְ and בָעֲר֧וּ vāʕᵃrˈû בער burn שְׁנֵיהֶ֛ם šᵊnêhˈem שְׁנַיִם two יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מְכַבֶּֽה׃ ס mᵊḵabbˈeh . s כבה go out
1:31. et erit fortitudo vestra ut favilla stuppae et opus vestrum quasi scintilla et succendetur utrumque simul et non erit qui extinguatAnd your strength shall be as the ashes of tow, and your work as a spark: and both shall burn together, and there shall be none to quench it.
31. And the strong shall be as tow, and his work as a spark; and they shall both burn together, and none shall quench them.
1:31. And your strength will be like the embers from stubble, and your work will be like a spark, and both will burn together, and there will be no one to extinguish it.
1:31. And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench [them].
And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench:

1:31 И сильный будет отрепьем, и дело его искрою; и будут гореть вместе, и никто не потушит.
1:31
καὶ και and; even
ἔσται ειμι be
ο the
ἰσχὺς ισχυς force
αὐτῶν αυτος he; him
ὡς ως.1 as; how
καλάμη καλαμη cornstalk
στιππύου στιππυον and; even
αἱ ο the
ἐργασίαι εργασια occupation; effort
αὐτῶν αυτος he; him
ὡς ως.1 as; how
σπινθῆρες σπινθηρ fire
καὶ και and; even
κατακαυθήσονται κατακαιω burn up
οἱ ο the
ἄνομοι ανομος lawless
καὶ και and; even
οἱ ο the
ἁμαρτωλοὶ αμαρτωλος sinful
ἅμα αμα at once; together
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
σβέσων σβεννυμι extinguish; quench
1:31
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
הֶ he הַ the
חָסֹן֙ ḥāsˌōn חָסֹן strong
לִ li לְ to
נְעֹ֔רֶת nᵊʕˈōreṯ נְעֹרֶת tow
וּ û וְ and
פֹעֲלֹ֖ו fōʕᵃlˌô פֹּעַל doing
לְ lᵊ לְ to
נִיצֹ֑וץ nîṣˈôṣ נִיצֹוץ spark
וּ û וְ and
בָעֲר֧וּ vāʕᵃrˈû בער burn
שְׁנֵיהֶ֛ם šᵊnêhˈem שְׁנַיִם two
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מְכַבֶּֽה׃ ס mᵊḵabbˈeh . s כבה go out
1:31. et erit fortitudo vestra ut favilla stuppae et opus vestrum quasi scintilla et succendetur utrumque simul et non erit qui extinguat
And your strength shall be as the ashes of tow, and your work as a spark: and both shall burn together, and there shall be none to quench it.
1:31. And your strength will be like the embers from stubble, and your work will be like a spark, and both will burn together, and there will be no one to extinguish it.
1:31. And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench [them].
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Albert Barnes: Notes on the Bible - 1834
1:31: And the strong - Those who have been thought to be strong, on whom the people relied for protection and defense - their rulers, princes, and the commanders of their armies.
As tow - The coarse or broken part of flax, or hemp. It means here that which shall be easily and quickly kindled and rapidly consumed. As tow burns and is destroyed at the touch of fire, so shall the rulers of the people be consumed by the approaching calamities.
And the maker of it - This is an unhappy translation. The word פעלו po‛ ă lô may be indeed a participle, and be rendered 'its maker,' but it is more commonly a noun, and means his work, or his action. This is its plain meaning here. So the Latin Vulgate, the Septuagint, and the Chaldee. It means, that as a spark enkindles tow, so the works or deeds of a wicked nation shall be the occasion or cause of their destruction. The ambition of one man is the cause of his ruin; the sensuality of a second is the cause of his; the avarice of a third is the cause of his. These passions, insatiable and ungratified, shall be the occasion of the deep and eternal sorrows of hell. So it means here, that the crimes and hypocrisy of the nation would be the real cause of all the calamities that would come upon them as a people.
Shall both burn together - The spark and the flame from the kindled flax mingle, and make one fire. So the people and their works would be enkindled and destroyed together. They would burn so rapidly, that nothing could extinguish them. The meaning is, that the nation would be punished; and that all their works of idolatry and monuments of sin would be the occasion of their punishment, and would perish at the same time. The "principle" involved in this passage teaches us the following things:
(1) That the wicked, however mighty, shall be destroyed.
(2) That their works will be the "cause" of their ruin - a cause necessarily leading to it.
(3) That the works of the wicked - all that they do and all on which they depend - shall be destroyed.
(4) That this destruction shall be final. Nothing shall stay the flame. No tears of penitence, no power of men or devils, shall "put out" the fires which the works of the wicked shall enkindle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: the strong: Eze 32:21
as tow: Isa 27:4, Isa 43:17, Isa 50:11; Jdg 15:14; Rev 6:14-17
the maker of it: or, his work
and they: Isa 34:9, Isa 34:10, Isa 66:24; Eze 20:47, Eze 20:48; Mal 4:1; Mat 3:10; Mar 9:43-49; Rev 14:10, Rev 14:11, Rev 19:20, Rev 20:10
Carl Friedrich Keil and Franz Delitzsch
1:31
Is 1:31 shows in a third figure where this spark was to come from: "And the rich man becomes tow, and his work the spark; and they will both burn together, and no one extinguishes them." The form poalo suggests at first a participial meaning (its maker), but החסון would be a very unusual epithet to apply to an idol. Moreover, the figure itself would be a distorted one, since the natural order would be, that the idol would be the thing that kindled the fire, and the man the object to be set on fire, and not the reverse. We therefore follow the lxx, Targ., and Vulg., with Gesenius and other more recent grammarians, and adopt the rendering "his work" (opus ejus). The forms פּעלו and פּעלו (cf., Is 52:14 and Jer 22:13) are two equally admissible changes of the ground-form פעלו (פּעלו). As Is 1:29 refers to idolatrous worship, poalo (his work) is an idol, a god made by human hands (cf., Is 2:8; Is 37:19, etc.). The prosperous idolater, who could give gold and silver for idolatrous images out of the abundance of his possessions (Châson is to be interpreted in accordance with Is 33:6), becomes tow (talm. "the refuse of flax:" the radical meaning is to shake out, viz., in combing), and the idol the spark which sets this mass of fibre in flames, so that they are both irretrievably consumed. For the fire of judgment, by which sinners are devoured, need not come from without. Sin carries the fire of indignation within itself. And an idol is, as it were, an idolater's sin embodied and exposed to the light of day.
The date of the composition of this first prophecy is a puzzle. Caspari thoroughly investigated every imaginary possibility, and at last adopted the conclusion that it dates from the time of Uzziah, inasmuch as Is 1:7-9 do not relate to an actual, but merely to an ideal, present. But notwithstanding all the acuteness with which Caspari has worked out his view, it still remains a very forced one. The oftener we return to the reading of this prophetic address, the stronger is our impression that Is 1:7-9 contain a description of the state of things which really existed at the time when the words were spoken. There were actually two devastations of the land of Judah which occurred during the ministry of Isaiah, and in which Jerusalem was only spared by the miraculous interposition of Jehovah: one under Ahaz in the year of the Syro-Ephraimitish war; the other under Hezekiah, when the Assyrian forces laid the land waste but were scattered at last in their attack upon Jerusalem. The year of the Syro-Ephraimitish war is supported by Gesenius, Rosenmller (who expresses a different opinion in every one of the three editions of his Scholia), Maurer, Movers, Knobel, Hvernick, and others; the time of the Assyrian oppression by Hitzig, Umbreit, Drechsler, and Luzzatto. Now, whichever of these views we may adopt, there will still remain, as a test of its admissiblity, the difficult question, How did this prophecy come to stand at the head of the book, if it belonged to the time of Uzziah-Jotham? This question, upon which the solution of the difficulty depends, can only be settled when we come to Is 6:1-13. Till then, the date of the composition of chapter 1 must be left undecided. It is enough for the present to know, that, according to the accounts given in the books of Kings and Chronicles, there were two occasions when the situation of Jerusalem resembled the one described in the present chapter.
Geneva 1599
1:31 And the strong shall be as a (p) wick, and its maker as a spark, and they shall both burn together, and none shall quench [them].
(p) The false god's in which you put your confidence will be consumed as easily as a piece of wick.
John Gill
1:31 And the strong shall be as tow,.... "that strong one", who is eminently so; the little horn, whose look is more stout than his fellows, Dan 7:20 the beast who had great power and authority given by the dragon, Rev_ 13:2 who shall be cast alive into the lake of fire; when he will be like tow in those devouring flames, easily, quickly, and irrecoverably consumed, Dan 7:11, Rev_ 19:20.
and the maker of it as a spark, or "his work"; so the Targum,
"and the work of their hands shall be as a spark of fire;''
or like the embers and ashes of a coal, which are blown away and lost at once: so antichrist, and all his evil works, as well as all his evil workers under him, will be entirely consumed: or, as it may be rendered, "he that wrought him": that is, Satan, for his coming is after the working of Satan; he has his seat, power, and authority, from the dragon, the old serpent, and the devil, and may be truly called a creature of his, Th2 2:9.
and they shall both burn together; both the pope and the devil in the lake of fire and brimstone, into which they will both be cast, Rev_ 20:10.
and none shall quench them; that fire will be unquenchable and everlasting; they will be tormented for ever and ever, and so will all the worshippers of the beast, Mt 25:41. The Chaldee paraphrase is,
"so the wicked shall be consumed, and their evil works, and there shall be no mercy upon them.''
John Wesley
1:31 The strong - Your idols, which you think to be strong and able to defend you. As tow - Shall be as suddenly and easily, consumed by my judgments, as tow is by fire. The maker - Of the idol, who can neither save himself nor his workmanship.
Robert Jamieson, A. R. Fausset and David Brown
1:31 strong--powerful rulers (Amos 2:9).
maker of it--rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."
both--the wicked ruler, and "his work," which "is as a spark."