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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Судьба неправедных судей израильских. 5-11. Высокомерие Ассура, 12-19. и суд Божий над ним. 20-27. Утешение Израилю. 28-34. Ассур под Иерусалимом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet, in this chapter, is dealing, I. With the proud oppressors of his people at home, that abused their power, to pervert justice, whom he would reckon with for their tyranny, ver. 1-4. II. With a threatening invader of his people from abroad, Sennacherib king of Assyria, concerning whom observe, 1. The commission given him to invade Judah, ver. 5, 6. 2. His pride and insolence in the execution of that commission, ver. 7-11, 13, 14. 3. A rebuke given to his haughtiness, and a threatening of his fall and ruin, when he had served the purposes for which God raised him up, ver. 12, 15-19. 4. A promise of grace to the people of God, to enable them to bear up under the affliction, and to get good by it, ver. 20-23. 5. Great encouragement given to them not to fear this threatening storm, but to hope that, though for the present all the country was put into a great consternation by it, yet it would end well, in the destruction of this formidable enemy, ver. 24-34. And this is intended to quiet the minds of good people in reference to all the threatening efforts of the wrath of the church's enemies. If God be for us, who can be against us? None to do us any harm.
Adam Clarke: Commentary on the Bible - 1831
God's judgments against oppressive rulers, Isa 10:1-4. The prophet foretells the invasion of Sennacherib, and the destruction of his army. That mighty monarch is represented as a rod in the hand of God to correct his people for their sins; and his ambitious purposes, contrary to his own intentions, are made subservient to the great desires of Providence, Isa 10:5-11. Having accomplished this work, the Almighty takes account of his impious vauntings, Isa 10:12-14; and threatens utter destruction to the small and great of his army, represented by the thorns, and the glory of the forest, Isa 10:15-19. This leads the prophet to comfort his countrymen with the promise of the signal interposition of God in their favor, Isa 10:24-27. Brief description of the march of Sennacherib towards Jerusalem, and of the alarm and terror which he spread every where as he hastened forward, Isa 10:28-32. The spirit and rapidity of the description is admirably suited to the subject. The affrighted people are seen fleeing, and the eager invader pursuing; the cries of one city are heard by those of another; and groan swiftly succeeds to groan, till at length the rod is lifted over the last citadel. In this critical situation, however, the promise of a Divine interposition is seasonably renewed. The scene instantly changes; the uplifted arm of this mighty conqueror is at once arrested and laid low by the hand of heaven; the forest of Lebanon, (a figure by which the immense Assyrian host is elegantly pointed out, is hewn down by the axe of the Divine vengeance; and the mind is equally pleased with the equity of the judgment, and the beauty and majesty of the description, Isa 10:33, Isa 10:34.
Albert Barnes: Notes on the Bible - 1834
10:0: This chapter isa 10 is composed of two parts: the first Isa 10:1-4 closes the prophecy commenced in Isa 9:8, and should have been connected with that in the division into chapters; and the second part commences an entirely new prophecy, respecting the destruction of the Assyrians; see the Analysis prefixed to Isa 10:5. The first four verses of this chapter constitute the fourth strophe, or part of the prophecy, commenced in Isa 9:8, and contains a specification of a crime, and its punishment: "the crime," pRev_alent injustice ann oppression Isa 9:1-2; "the punishment," foreign invasion, Isa 9:3-4; see the note at Isa 9:8.
At Isa 10:5, there is evidently the commencement of a new prophecy, or vision; and the division into chapters should have indicated such a commencement. The prophecy is continued to the close of Isa 12:1-6. Its general scope is a threatening against Assyria, and the prediction of ultimate safety, happiness, and triumph to the people of Judah. It has no immediate connection with the pRev_ious vision any further than the subjects are similar, and one seems to have suggested the other. In the pRev_ious vision, the prophet bad described the threatened invasion of Ephraim or Israel, by the Syrians; in this, he describes the threatened invasion of Judah by the Assyrians. The result of the invasion of Ephraim would be the desolation of Samaria, and the captivity of the people; but the result of the invasion of Judah would be that God would interpose and humble the Assyrian, and bring deliverance to his people. This chapter is occupied with an account of the threatened invasion of Judea by the Assyrian, Isa 10:5-7; with, a statement of his confident boasting, and defiance of God Isa 10:8-14; with encouraging the people to confide in God, and not to be afraid of him; and with the assurance that he would be discomfited and overthrown, isa 10:15-34. The mention of this deliverance gives occasion for the elevated and beautiful statement respecting the future deliverance of the nation by the Messiah, and the glorious triumph that would attend his reign, which occurs in isa 11; Isa 12:1-6.
When the prophecy was uttered, and in regard to whom, has been a question. Vitringa supposes that it was uttered in immediate connection with the foregoing, and that it is in fact a part of it. But from Isa 10:9, Isa 10:11, it is evident that at the time this prophecy was uttered, Samaria was destroyed; and from Isa 10:20, it is clear that it was after the ten tribes had been carried into captivity, and when the Assyrian supposed that he could accomplish the same destruction and captivity, in regard to Jerusalem and Judah, that had taken place in regard to Samaria and Ephraim. As to the remark of Vitringa, that the prophet anticipated these future events, and spoke of them as already passed, it may be observed, that the structure and form of the expressions suppose that they were in fact passed at the time he wrote; see the notes at Isa 10:9, Isa 10:11, Isa 10:20. Lightfoot (Chronica Temporum) supposes that the prophet here refers to the threatened invasion of the land by Tiglath-pileser, king of Assyria, after he had destroyed Damascus, and when, being about to advance upon Jerusalem, Ahaz stripped the temple of its valuable ornaments, and sent them to him; Kg2 16:17-18.
Lowth supposes that the threatened invasion here refers to that of Sennacherib. This is, probably, the correct reference. This took place in the fourteenth year of Hezekiah, 725 years before the Christian era. Hezekiah, alarmed at the approach of Sennacherib, sent messengers to him to Lachish Kg2 18:14, to obtain a cessation of hostilities. Sennacherib agreed to such a peace, on condition that Hezekiaih should pay him three hundred talents of silver, and thirty of gold. In order to meet this demand, Hezekiah was obliged to advance all the silver and gold in the treasury, and even to strip the temple of its ornaments. Having done this, he hoped for safety; and on this occasion, probably, this prophecy was uttered. It was designed to show that the danger of invasion was not passed; to assure them the king of Assyria would still come against the nation (compare Kg2 8:17, ...); but that still God would interpose, and would deliver them. A further reference to this is made in Isa 20:1-6, and a full history given in isa 37; 38; see the notes at those chapters (37); (38).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 10:1, The woe of tyrants; Isa 10:5, Assyria, the rod of hypocrites, for his pride shall be broken; Isa 10:20, A remnant of Israel shall be saved; Isa 10:24, Judah is comforted with promise of deliverance from Assyria.
John Gill
INTRODUCTION TO ISAIAH 10
This chapter contains denunciations of punishment, first on the governors of the Jewish nation, and then upon the Assyrians; a woe is denounced on the makers and imposers of bad laws, whereby the poor and the needy, the widows and the fatherless, were deprived of their right, Is 10:1 which woe or punishment is explained to be a desolation of their country by the Assyrians, that should come afar off, and which they could not escape; under whom they should bow and fall; and yet there should not be an end of their punishment, Is 10:3 next follows a prophecy of the destruction of the Assyrians themselves, for the comfort of God's people; in which is observed, that the Assyrian monarch was an instrument in the hand of the Lord to chastise his people, and therefore is called the rod and staff of his wrath and indignation, Is 10:5 the people are described against whom he was sent, and the end for which is mentioned, Is 10:6 though this was not his intention, nor did he design to stop here, but to destroy and cut off many other nations, Is 10:7 which he hoped to do from the magnificence of his princes, who were as kings, and from the conquests he had made of kingdoms, and their chief cities, Is 10:8 wherefore, when the Lord had done what he designed to do by him among his people the Jews, he was determined to punish him, because of the pride of his heart, and the haughtiness of his looks, and his boasting of his strength and wisdom, and of his robberies and plunders, without opposition; which boasting was as foolish as if an axe, a saw, a rod, and a staff, should boast, magnify, move, and lift up themselves against the person that made use of them, Is 10:12 which punishment is said to come from the Lord, and is expressed by leanness, and by a consuming and devouring fire; for which reason his army is compared to thorns and briers, to a forest, and a fruitful field, which should be destroyed at once; so that what of the trees remained should be so few as to be numbered by a child, Is 10:16 and, for the further consolation of the people of God, it is observed, that in the times following the destruction of the Assyrian monarchy, a remnant of the people of Israel should be converted, and no more lean upon an arm of flesh, but upon the Lord Christ, the Holy One of Israel; even a remnant only; for though that people were very numerous, yet a remnant, according to the election of grace, should be saved, when it was the determinate counsel of God, and according to his righteous judgment, to destroy the far greater part of them, for their perverseness and obstinacy, Is 10:20 wherefore the people of God are exhorted not to be afraid of the Assyrian, though chastised by him; since in a little time the anger of the Lord would cease in his destruction, which should be after the manner of the Egyptians at the Red sea, and as the slaughter of Midian at the rock of Oreb; whereby they would be free from his burden and yoke, because of the anointed King that should reign, or the King Messiah, Is 10:24 and then follows a description of the expedition of the king of Assyria into Judea, by making mention of the several places through which he should pass with terror to the inhabitants, until he should come to Jerusalem, against which he should shake his hand, Is 10:28 and then, under the similes of lopping a bough, and cutting down the thickets of a forest, and the trees of Lebanon, is predicted the destruction of his army and its generals by an angel, Is 10:33.
10:110:1: Վա՛յ այնոցիկ որ գրեն զչարիս, գրելո՛վ գրեն զչարիս իւրեանց.
1 Վա՜յ նրանց, ովքեր չար գործեր են արձանագրում, անընդհատ գրի են առնում իրենց չարութիւնը,
10 Վա՜յ անոնց, որոնք անօրէնութեան կանոններ կը սահմանեն Եւ այն դպիրներուն, որոնք անօրէնութիւն կը գրեն,
Վա՜յ այնոցիկ որ [142]գրեն զչարիս, գրելով գրեն զչարիս իւրեանց:

10:1: Վա՛յ այնոցիկ որ գրեն զչարիս, գրելո՛վ գրեն զչարիս իւրեանց.
1 Վա՜յ նրանց, ովքեր չար գործեր են արձանագրում, անընդհատ գրի են առնում իրենց չարութիւնը,
10 Վա՜յ անոնց, որոնք անօրէնութեան կանոններ կը սահմանեն Եւ այն դպիրներուն, որոնք անօրէնութիւն կը գրեն,
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 Горе тем, которые постановляют несправедливые законы и пишут жестокие решения,
10:1 οὐαὶ ουαι woe τοῖς ο the γράφουσιν γραφω write πονηρίαν πονηρια harm; malignancy γράφοντες γραφω write γὰρ γαρ for πονηρίαν πονηρια harm; malignancy γράφουσιν γραφω write
10:1 הֹ֥וי hˌôy הֹוי alas הַ ha הַ the חֹֽקְקִ֖ים ḥˈōqᵊqˌîm חקק engrave חִקְקֵי־ ḥiqqê- חֹק portion אָ֑וֶן ʔˈāwen אָוֶן wickedness וּֽ ˈû וְ and מְכַתְּבִ֥ים mᵊḵattᵊvˌîm כתב write עָמָ֖ל ʕāmˌāl עָמָל labour כִּתֵּֽבוּ׃ kittˈēvû כתב write
10:1. vae qui condunt leges iniquas et scribentes iniustitiam scripseruntWoe to them that make wicked laws: and when they write, write injustice:
1. Woe unto them that decree unrighteous decrees, and to the writers that write perverseness:
10:1. Woe to those who make unfair laws, and who, when writing, write injustice:
10:1. Woe unto them that decree unrighteous decrees, and that write grievousness [which] they have prescribed;
Woe unto them that decree unrighteous decrees, and that write grievousness [which] they have prescribed:

10:1 Горе тем, которые постановляют несправедливые законы и пишут жестокие решения,
10:1
οὐαὶ ουαι woe
τοῖς ο the
γράφουσιν γραφω write
πονηρίαν πονηρια harm; malignancy
γράφοντες γραφω write
γὰρ γαρ for
πονηρίαν πονηρια harm; malignancy
γράφουσιν γραφω write
10:1
הֹ֥וי hˌôy הֹוי alas
הַ ha הַ the
חֹֽקְקִ֖ים ḥˈōqᵊqˌîm חקק engrave
חִקְקֵי־ ḥiqqê- חֹק portion
אָ֑וֶן ʔˈāwen אָוֶן wickedness
וּֽ ˈû וְ and
מְכַתְּבִ֥ים mᵊḵattᵊvˌîm כתב write
עָמָ֖ל ʕāmˌāl עָמָל labour
כִּתֵּֽבוּ׃ kittˈēvû כתב write
10:1. vae qui condunt leges iniquas et scribentes iniustitiam scripserunt
Woe to them that make wicked laws: and when they write, write injustice:
10:1. Woe to those who make unfair laws, and who, when writing, write injustice:
10:1. Woe unto them that decree unrighteous decrees, and that write grievousness [which] they have prescribed;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: 1-4. Судьи израильские своими решениями и приговорами нарушают закон правды Божией и являются безжалостными по отношению к вдовам, сиротам и нищим. Этим нечестивцам предстоит или плен или смерть; но этим гнев Божий на Израиля еще не удовлетворится.

Речь идет не только о судебных решениях, но и о законах, вводимых вновь в государственную жизнь в царстве Израильском. Эти новые законы несправедливы и тяжелы для людей слабых в бедных, как, напр., вдовы и сироты.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; 2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! 3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? 4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.
Whether they were the princes and judges of Israel of Judah, or both, that the prophet denounced this woe against, is not certain: if those of Israel, these verses are to be joined with the close of the foregoing chapter, which is probable enough, because the burden of that prophecy (for all this his anger is not turned away) is repeated here (v. 4); if those of Judah, they then show what was the particular design with which God brought the Assyrian army upon them--to punish their magistrates for mal-administration, which they could not legally be called to account for. To them he speaks woes before he speaks comfort to God's own people. Here is,
I. The indictment drawn up against these oppressors, v. 1, 2. They are charged, 1. With making wicked laws and edicts: They decree unrighteous decrees, contrary to natural equity and the law of God: and what mischief they prescribe those under them write it, enrol it, and put it into the formality of a law. "Woe to the superior powers that devise and decree these decrees! they are not too high to be under the divine check. And woe to the inferior officers that draw them up, and enter them upon record--the writers that write the grievousness, they are not too mean to be within the divine cognizance. Principal and accessaries shall fall under the same woe." Note, It is bad to do hurt, but it is worse to do it with design and deliberation, to do wrong to many, and to involve many in the guilt of doing wrong. 2. With perverting justice in the execution of the laws that were made. No people had statutes and judgments to righteous as they had, and yet corrupt judges found ways to turn aside the needy from judgment, to hinder them from coming at their right and recovering what was their due, because they were needy and poor, and such as they could get nothing by nor expect any bribes from. 3. With enriching themselves by oppressing those that lay at their mercy, whom they ought to have protected. They make widows' houses and estates their prey, and they rob the fatherless of the little that is left them, because they have no friend to appear for them. Not to relieve them if they had wanted, not to right them if they were wronged, would have been crime enough in men that had wealth and power; but to rob them because on the side of the oppressors there was power, and the oppressed had no comforter (Eccl. iv. 1), was such apiece of barbarity as one would think none could ever be guilty of that had either the nature of a man or the name of an Israelite.
II. A challenge given them with all their pride and power to outface the judgments of God (v. 3): "What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up?" Job xxxi. 14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things? Jer. v. 29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job xxxi. 21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will no know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil (to whom will you flee for help?) or to secure to themselves better times hereafter: "Where will you leave your glory, to find it again when the storm is over?" The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well.
III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity (they shall bow down among the prisoners, or under them--those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, v. 4. "This it will come to," says God, "without me, that is, because you have deserted me and driven me away from you." Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection.
And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment.
Albert Barnes: Notes on the Bible - 1834
10:1: Wo unto them that decree unrighteous decrees - To those who frame statutes that are oppressive and iniquitous. The prophet here refers, doubtless, to the rulers and judges of the land of Judea. A similar description he had before given; Isa 1:10, Isa 1:23, ...
And that write ... - Hebrew, 'And to the writers who write violence.' The word translated "grievousness," עמל ‛ â mâ l, denotes properly "wearisome labor, trouble, oppression, injustice." Here, it evidently refers to the judges who declared oppressive and unjust sentences, and caused them to be recorded. It does not refer to the mere scribes, or recorders of the judicial opinions, but to the judges themselves, who pronounced the sentence, and caused it to be recorded. The manner of making Eastern decrees differs from ours: they are first written, and then the magistrate authenticates them, or annuls them. This, I remember, is the Arab manner, according to D'Arvieux. When an Arab wanted a favor of the emir, the way was to apply to the secretary, who drew up a decree according to the request of the party; if the emir granted the favor, he printed his seal upon it; if not, he returned it torn to the petitioner. Sir John Chardin confirms this account, and applies it, with great propriety, to the illustration of a passage which I never thought of when I read over D'Arvieux. After citing Isa 10:1, 'Wo unto them that decree unrighteous decrees, and to the writers that write grievousness,' for so our translators have rendered the latter part of the verse in the margin, much more agreeably than in the body of the version, Sir John goes on, 'The manner of making the royal acts and ordinances hath a relation to this; they are always drawn up according to the request; the first minister, or he whose office it is, writes on the side of it, "according to the king's will," and from thence it is sent to the secretary of state, who draws up the order in form.' - Harmer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: am 3291, bc 713
Woe: Isa 3:11, Isa 5:8, Isa 5:11, Isa 5:18, Isa 5:20-22; Jer 22:13; Hab 2:6, Hab 2:9, Hab 2:12, Hab 2:15, Hab 2:19; Mat 11:21; Mat 23:13-16, Mat 23:23, Mat 23:27, Mat 23:29, Mat 26:24; Luk 11:42-44, Luk 11:46, Luk 11:47, Luk 11:52; Jde 1:11
them: Kg1 21:13; Est 3:10-13; Psa 58:2, Psa 94:20, Psa 94:21; Dan 6:8, Dan 6:9; Mic 3:1-4, Mic 3:9-11; Mic 6:16; Joh 9:22, Joh 19:6
that write grievousness: or, to the writers that write grievousness
Carl Friedrich Keil and Franz Delitzsch
10:1
Strophe 4. "Woe unto them that decree unrighteous decrees, and to the writers who prepare trouble to force away the needy from demanding justice, and to rob the suffering of my people of their rightful claims, that widows may become their prey, and they plunder orphans! And what will ye do in the day of visitation, and in the storm that cometh from afar? To whom will ye flee for help? and where will ye deposit your glory? There is nothing left but to bow down under prisoners, and they fall under the slain. With all this His anger is not turned away, but His hand is stretched out still." This last strophe is directed against the unjust authorities and judges. The woe pronounced upon them is, as we have already frequently seen, Isaiah's Ceterum censeo. Châkak is their decisive decree (not, however, in a denominative sense, but in the primary sense of hewing in, recording in official documents, Is 30:8; Job 19:23); and Cittēb (piel only occurring here, and a perfect, according to Gesenius, 126, 3) their official signing and writing. Their decrees are Chikekē 'aven (an open plural, as in Judg 5:15, for Chukkē, after the analogy of גללי, עממי, with an absolute Chăkâkim underlying it: Ewald, 186-7), inasmuch as their contents were worthlessness, i.e., the direct opposite of morality; and what they wrote out was ‛âmâl, trouble, i.e., an unjust oppression of the people (compare πόνος and πονηρός).
(Note: The current accentuation, ומכתבים mercha, עמל tiphchah, is wrong. The true accentuation would be the former with tiphchah (and metheg), the latter with mercha; for ‛âmâl cittēbu is an attributive (an elliptical relative) clause. According to its etymon, ‛âmâl seems to stand by the side of μῶλος, moles, molestus (see Pott in Kuhn's Zeitschrift, ix. 202); but within the Semitic itself it stands by the side of אמל, to fade, marcescere, which coincides with the Sanscrit root mlâ and its cognates (see Leo Meyer, Vergleichende Grammatik, i. 353), so that ‛âmâl is, strictly speaking, to wear out or tire out (vulg. to worry).)
Poor persons who wanted to commence legal proceedings were not even allowed to do so, and possessions to which widows and orphans had a well-founded claim were a welcome booty to them (for the diversion into the finite verb, see Is 5:24; Is 8:11; Is 49:5; Is 58:5). For all this they could not escape the judgment of God. This is announced to them in Is 10:3, in the form of three distinct questions (commencing with ūmâh, quid igitur). The noun pekuddah in the first question always signifies simply a visitation of punishment; sho'âh is a confused, dull, desolate rumbling, hence confusion (turba), desolation: here it is described as "coming from afar," because a distant nation (Asshur) was the instrument of God's wrath. Second question: "Upon whom will ye throw yourselves in your search for help then" (nūs ‛al, a constr. praegnans, only met with here)? Third question: "Where, i.e., in whose hand, will ye deposit your wealth in money and possessions" (câbōd, what is weighty in value and imposing in appearance); ‛âzab with b'yad (Gen 39:6), or with Lamed (Job 39:14), to leave anything with a person as property in trust. No one would relieve them of their wealth, and hold it as a deposit; it was irrecoverably lost. To this negative answer there is appended the following bilti, which, when used as a preposition after a previous negation, signifies praeter; when used as a conjunction, nisi (bilti 'im, Judg 7:14); and where it governs the whole sentence, as in this case, nisi quod (cf., Num 11:6; Dan 11:18). In the present instance, where the previous negation is to be supplied in thought, it has the force of nil reliquum est nisi quod (there is nothing left but). The singular verb (câra‛) is used contemptuously, embracing all the high persons as one condensed mass; and tachath does not mean aeque ac or loco (like, or in the place of), as Ewald (217, k) maintains, but is used in the primary and local sense of infra (below). Some crouch down to find room at the feet of the prisoners, who are crowded closely together in the prison; or if we suppose the prophet to have a scene of transportation in his mind, they sink down under the feet of the other prisoners, in their inability to bear such hardships, whilst the rest fall in war; and as the slaughter is of long duration, not only become corpses themselves, but are covered with corpses of the slain (cf., Is 14:19). And even with this the wrath of God is not satisfied. The prophet, however, does not follow out the terrible gradation any further. Moreover, the captivity, to which this fourth strophe points, actually formed the conclusion of a distinct period.
Geneva 1599
10:1 Woe to them that decree unrighteous decrees, and that (a) write grievousness [which] they have prescribed;
(a) Who write and pronounce a wicked sentence to oppress the people: meaning, that the wicked magistrate, who were the chief cause of mischief, would be first punished.
John Gill
10:1 Woe unto them that decree unrighteous decrees,.... Or, "O ye that decree", &c. being a sign of the vocative case, and an interjection of calling, as Aben Ezra observes; though the Targum and other versions understand it of a threatening denounced; and is to be understood as lying against lawgivers and judges, political rulers and governors of the people, that made unrighteous laws; laws which were not agreeable to the law of God, nor right reason; and were injurious to the persons and properties of men; and which were calculated for the oppression of good men, especially the poor, and for the protection of wicked men, who made no conscience of spoiling them:
and that write grievousness which they have prescribed; laws grievous and intolerable being made by them, they wrote them, or ordered them to be written, to be engrossed and promulgated, published them, and obliged the people to be subject to them. This some understand of the scribes of judges, who sat in court, and wrote out the decrees and sentences made by them; but it rather intends the same persons as before; and not ecclesiastical but political governors are meant, and such as lived before the Babylonish captivity; or otherwise the whole is applicable to the Scribes and Pharisees, to the Misnic doctors, the authors of the oral law, the fathers of tradition, whose decisions and decrees were unrighteous and injurious, and contrary to the commands of God; heavy burdens, and grievous to be borne, and very oppressive of the poor, the fatherless, and the widow; for which they are reproved by Christ, Mt 15:3 Jarchi says it is an Arabic (g) word, which signifies scribes.
(g) So and Scriba, Golius, col. 1999; so the word is used in the Chaldee and Syriac languages. See Castel. col. 1828, 1829.
John Wesley
10:1 Woe - Unto those magistrates who make unjust laws, and give unjust sentences. Grievousness - Grievous things, such unjust decrees as cause grief and vexation to their subjects.
Robert Jamieson, A. R. Fausset and David Brown
10:1 Fourth strophe. (Is 10:1-4)
them that decree--namely, unrighteous judges.
write grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Is 65:6) [MAURER], (Is 1:10, Is 1:23).
10:210:2: խոտորե՛ն զդատաստանս աղքատաց, եւ զիրաւունս տնանկաց ժողովրդեան իմոյ յափշտակեն. զի լինիցի նոցա՝ այրին ՚ի յափշտակութիւն, եւ որբն յաւար.
2 խեղաթիւրում են աղքատների դատն ու դատաստանը, խլում իմ ժողովրդի տնանկների իրաւունքը, որպէսզի որբեւայրին յափշտակութեան ենթարկուի, որբը՝ աւարի:
2 Որպէս զի աղքատներուն դատը խոտորեն Ու իմ ժողովուրդիս տնանկներուն իրաւունքը յափշտակեն. Որպէս զի որբեւայրիները իրենց աւար ըլլան Ու իրենք որբերը կողոպտեն։
խոտորեն`` զդատաստանս աղքատաց, եւ զիրաւունս տնանկաց ժողովրդեան իմոյ [143]յափշտակեն. զի լինիցի նոցա այրին ի յափշտակութիւն, եւ որբն յաւար:

10:2: խոտորե՛ն զդատաստանս աղքատաց, եւ զիրաւունս տնանկաց ժողովրդեան իմոյ յափշտակեն. զի լինիցի նոցա՝ այրին ՚ի յափշտակութիւն, եւ որբն յաւար.
2 խեղաթիւրում են աղքատների դատն ու դատաստանը, խլում իմ ժողովրդի տնանկների իրաւունքը, որպէսզի որբեւայրին յափշտակութեան ենթարկուի, որբը՝ աւարի:
2 Որպէս զի աղքատներուն դատը խոտորեն Ու իմ ժողովուրդիս տնանկներուն իրաւունքը յափշտակեն. Որպէս զի որբեւայրիները իրենց աւար ըլլան Ու իրենք որբերը կողոպտեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 чтобы устранить бедных от правосудия и похитить права у малосильных из народа Моего, чтобы вдов сделать добычею своею и ограбить сирот.
10:2 ἐκκλίνοντες εκκλινω deviate; avoid κρίσιν κρισις decision; judgment πτωχῶν πτωχος bankrupt; beggarly ἁρπάζοντες αρπαζω snatch κρίμα κριμα judgment πενήτων πενης poor τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ὥστε ωστε as such; that εἶναι ειμι be αὐτοῖς αυτος he; him χήραν χηρα widow εἰς εις into; for ἁρπαγὴν αρπαγη rapacity; snatching καὶ και and; even ὀρφανὸν ορφανος orphaned εἰς εις into; for προνομήν προνομη foraging; foraging expedition
10:2 לְ lᵊ לְ to הַטֹּ֤ות haṭṭˈôṯ נטה extend מִ mi מִן from דִּין֙ ddîn דִּין claim דַּלִּ֔ים dallˈîm דַּל poor וְ wᵊ וְ and לִ li לְ to גְזֹ֕ל ḡᵊzˈōl גזל tear away מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice עֲנִיֵּ֣י ʕᵃniyyˈê עָנִי humble עַמִּ֑י ʕammˈî עַם people לִ li לְ to הְיֹ֤ות hᵊyˈôṯ היה be אַלְמָנֹות֙ ʔalmānôṯ אַלְמָנָה widow שְׁלָלָ֔ם šᵊlālˈām שָׁלָל plunder וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְתֹומִ֖ים yᵊṯômˌîm יָתֹום orphan יָבֹֽזּוּ׃ yāvˈōzzû בזז spoil
10:2. ut opprimerent in iudicio pauperes et vim facerent causae humilium populi mei ut essent viduae praeda eorum et pupillos diriperentTo oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob the fatherless.
2. to turn aside the needy from judgment, and to take away the right of the poor of my people, that widows may be their spoil, and that they may make the fatherless their prey!
10:2. in order to oppress the poor in judgment, and to do violence to the case of the humble of my people, in order that widows may be their prey, and that they might plunder the orphan.
10:2. To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless!
To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless:

10:2 чтобы устранить бедных от правосудия и похитить права у малосильных из народа Моего, чтобы вдов сделать добычею своею и ограбить сирот.
10:2
ἐκκλίνοντες εκκλινω deviate; avoid
κρίσιν κρισις decision; judgment
πτωχῶν πτωχος bankrupt; beggarly
ἁρπάζοντες αρπαζω snatch
κρίμα κριμα judgment
πενήτων πενης poor
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ὥστε ωστε as such; that
εἶναι ειμι be
αὐτοῖς αυτος he; him
χήραν χηρα widow
εἰς εις into; for
ἁρπαγὴν αρπαγη rapacity; snatching
καὶ και and; even
ὀρφανὸν ορφανος orphaned
εἰς εις into; for
προνομήν προνομη foraging; foraging expedition
10:2
לְ lᵊ לְ to
הַטֹּ֤ות haṭṭˈôṯ נטה extend
מִ mi מִן from
דִּין֙ ddîn דִּין claim
דַּלִּ֔ים dallˈîm דַּל poor
וְ wᵊ וְ and
לִ li לְ to
גְזֹ֕ל ḡᵊzˈōl גזל tear away
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
עֲנִיֵּ֣י ʕᵃniyyˈê עָנִי humble
עַמִּ֑י ʕammˈî עַם people
לִ li לְ to
הְיֹ֤ות hᵊyˈôṯ היה be
אַלְמָנֹות֙ ʔalmānôṯ אַלְמָנָה widow
שְׁלָלָ֔ם šᵊlālˈām שָׁלָל plunder
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְתֹומִ֖ים yᵊṯômˌîm יָתֹום orphan
יָבֹֽזּוּ׃ yāvˈōzzû בזז spoil
10:2. ut opprimerent in iudicio pauperes et vim facerent causae humilium populi mei ut essent viduae praeda eorum et pupillos diriperent
To oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob the fatherless.
10:2. in order to oppress the poor in judgment, and to do violence to the case of the humble of my people, in order that widows may be their prey, and that they might plunder the orphan.
10:2. To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:2: My people - Instead of עמי ammi, my people, many MSS., and one of my own, ancient, read עמו ammo, his people. But this is manifestly a corruption.
Albert Barnes: Notes on the Bible - 1834
10:2: To turn aside - Their sentences have the effect, and are designed to have, to pervert justice, and to oppress the poor, or to deprive them of their rights and just claims; compare Isa 29:21; Pro 27:5.
The needy - daliym - דלים dalı̂ ym. Those of humble rank and circumstances; who have no powerful friends and defenders. "From judgment." From obtaining justice.
And to take away - To take away by violence and oppression. The word גזל gā zal, is commonly applied to robbery, and to oppression; to the taking away of spoils in battle, etc.
That widows may be their prey - That they may rob widows, or obtain their property. This crime has always been one particularly offensive in the sight of God; see the note at Isa 1:23. The widow and the orphan are without protectors. Judges, by their office, are particularly bound to preserve their rights; and it, therefore, evinces special iniquity when they who should be their protectors become, in fact, their oppressors, and do injustice to them without the possibility of redress. Yet this was the character of the Jewish judges; and for this the vengeance of heaven was about to come upon the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: turn aside: Isa 29:21; Lam 3:35; Amo 2:7, Amo 5:11, Amo 5:12; Mal 3:5
that widows: Isa 1:23, Isa 3:14, Isa 5:7; Jer 7:6; Eze 22:7; Mat 23:14
John Gill
10:2 To turn aside the needy from judgment,.... Such laws being made as discouraged them from any application for justice; and, when they did, were harassed with such long, vexatious, and expensive suits, as obliged them to desist, and the cause being generally given against them, and for the rich:
and to take away the right from the poor of my people; for not to do justice to the poor is the same as to rob and plunder them, and take away by force what of right belongs to them; wherefore it follows:
that widows may be their prey, and that they may rob the fatherless; who have none to protect and defend them, and whose protectors judges ought to be, in imitation of God, whom civil magistrates represent, who is the Judge of the widows and the fatherless; and therefore this is observed as an aggravation of their sin, which was very great indeed: it is very wicked in a judge to pervert the judgment of the poor and needy, the widow and the fatherless, contrary to laws that are made by God and men; but to make and prescribe wicked and unrighteous laws, that wickedness may be framed, and mischief committed by a law, that the poor and the needy, the widows and fatherless, may be injured under colour and pretence of law and justice, is the height of injustice. See Ps 94:20.
John Wesley
10:2 Judgment - From obtaining a just sentence.
Robert Jamieson, A. R. Fausset and David Brown
10:2 To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [HORSLEY]. In English Version "from judgment" means "from obtaining justice."
take away the right--"make plunder of the right" (rightful claim) [HORSLEY].
10:310:3: եւ զի՞նչ գործեսցեն յաւուրն այցելութեան։ Զի նեղութիւն ձեր ՚ի հեռաստանէ՛ եկեսցէ. եւ առ ո՞ փախստեայ անկանիցիք ՚ի յօգնականութիւն. եւ ո՞ւր թողուցուք զփառսն ձեր.
3 Բայց նրանք ի՞նչ պիտի անեն դատաստանի օրը: Ձեր նեղութիւնը հեռուներից պիտի գայ. ո՞ւմ մօտ պիտի փախչէք օգնութեան համար, ո՞ւր պիտի թողնէք ձեր հարստութիւնը:
3 Ուրեմն ի՞նչ պիտի ընէք այցելութեան օրը Եւ հեռուէն գալու կործանման ատենը։Օգնութեան համար որո՞ւ պիտի դիմէք Ու ձեր փառքը ո՞ւր պիտի թողուք։
Եւ զի՞նչ [144]գործեսցեն յաւուրն այցելութեան. [145]զի նեղութիւն ձեր`` ի հեռաստանէ եկեսցէ. եւ առ ո՞ փախստեայ անկանիցիք յօգնականութիւն, եւ ո՞ւր թողուցուք զփառսն ձեր:

10:3: եւ զի՞նչ գործեսցեն յաւուրն այցելութեան։ Զի նեղութիւն ձեր ՚ի հեռաստանէ՛ եկեսցէ. եւ առ ո՞ փախստեայ անկանիցիք ՚ի յօգնականութիւն. եւ ո՞ւր թողուցուք զփառսն ձեր.
3 Բայց նրանք ի՞նչ պիտի անեն դատաստանի օրը: Ձեր նեղութիւնը հեռուներից պիտի գայ. ո՞ւմ մօտ պիտի փախչէք օգնութեան համար, ո՞ւր պիտի թողնէք ձեր հարստութիւնը:
3 Ուրեմն ի՞նչ պիտի ընէք այցելութեան օրը Եւ հեռուէն գալու կործանման ատենը։Օգնութեան համար որո՞ւ պիտի դիմէք Ու ձեր փառքը ո՞ւր պիտի թողուք։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 И что вы будете делать в день посещения, когда придет гибель издалека? К кому прибегнете за помощью? И где оставите богатство ваше?
10:3 καὶ και and; even τί τις.1 who?; what? ποιήσουσιν ποιεω do; make ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῆς ο the ἐπισκοπῆς επισκοπη supervision; visitation ἡ ο the γὰρ γαρ for θλῖψις θλιψις pressure ὑμῖν υμιν you πόρρωθεν πορρωθεν from afar ἥξει ηκω here καὶ και and; even πρὸς προς to; toward τίνα τις.1 who?; what? καταφεύξεσθε καταφευγω flee for refuge τοῦ ο the βοηθηθῆναι βοηθεω help καὶ και and; even ποῦ που.1 where? καταλείψετε καταλειπω leave behind; remain τὴν ο the δόξαν δοξα glory ὑμῶν υμων your
10:3 וּ û וְ and מַֽה־ mˈah- מָה what תַּעֲשׂוּ֙ taʕᵃśˌû עשׂה make לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day פְּקֻדָּ֔ה pᵊquddˈā פְּקֻדָּה commission וּ û וְ and לְ lᵊ לְ to שֹׁואָ֖ה šôʔˌā שֹׁואָה trouble מִ mi מִן from מֶּרְחָ֣ק mmerḥˈāq מֶרְחָק distance תָּבֹ֑וא tāvˈô בוא come עַל־ ʕal- עַל upon מִי֙ mˌî מִי who תָּנ֣וּסוּ tānˈûsû נוס flee לְ lᵊ לְ to עֶזְרָ֔ה ʕezrˈā עֶזְרָה help וְ wᵊ וְ and אָ֥נָה ʔˌānā אָן whither תַעַזְב֖וּ ṯaʕazᵊvˌû עזב leave כְּבֹודְכֶֽם׃ kᵊvôḏᵊḵˈem כָּבֹוד weight
10:3. quid facietis in die visitationis et calamitatis de longe venientis ad cuius fugietis auxilium et ubi derelinquetis gloriam vestramWhat will you do in the day of visitation, and of the calamity which cometh from afar? to whom will ye flee for help? and where will ye leave your glory?
3. And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?
10:3. What will you do on the day of visitation and calamity which is approaching from afar? To whom will you flee for assistance? And where will you leave behind your own glory,
10:3. And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory?
And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory:

10:3 И что вы будете делать в день посещения, когда придет гибель издалека? К кому прибегнете за помощью? И где оставите богатство ваше?
10:3
καὶ και and; even
τί τις.1 who?; what?
ποιήσουσιν ποιεω do; make
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῆς ο the
ἐπισκοπῆς επισκοπη supervision; visitation
ο the
γὰρ γαρ for
θλῖψις θλιψις pressure
ὑμῖν υμιν you
πόρρωθεν πορρωθεν from afar
ἥξει ηκω here
καὶ και and; even
πρὸς προς to; toward
τίνα τις.1 who?; what?
καταφεύξεσθε καταφευγω flee for refuge
τοῦ ο the
βοηθηθῆναι βοηθεω help
καὶ και and; even
ποῦ που.1 where?
καταλείψετε καταλειπω leave behind; remain
τὴν ο the
δόξαν δοξα glory
ὑμῶν υμων your
10:3
וּ û וְ and
מַֽה־ mˈah- מָה what
תַּעֲשׂוּ֙ taʕᵃśˌû עשׂה make
לְ lᵊ לְ to
יֹ֣ום yˈôm יֹום day
פְּקֻדָּ֔ה pᵊquddˈā פְּקֻדָּה commission
וּ û וְ and
לְ lᵊ לְ to
שֹׁואָ֖ה šôʔˌā שֹׁואָה trouble
מִ mi מִן from
מֶּרְחָ֣ק mmerḥˈāq מֶרְחָק distance
תָּבֹ֑וא tāvˈô בוא come
עַל־ ʕal- עַל upon
מִי֙ mˌî מִי who
תָּנ֣וּסוּ tānˈûsû נוס flee
לְ lᵊ לְ to
עֶזְרָ֔ה ʕezrˈā עֶזְרָה help
וְ wᵊ וְ and
אָ֥נָה ʔˌānā אָן whither
תַעַזְב֖וּ ṯaʕazᵊvˌû עזב leave
כְּבֹודְכֶֽם׃ kᵊvôḏᵊḵˈem כָּבֹוד weight
10:3. quid facietis in die visitationis et calamitatis de longe venientis ad cuius fugietis auxilium et ubi derelinquetis gloriam vestram
What will you do in the day of visitation, and of the calamity which cometh from afar? to whom will ye flee for help? and where will ye leave your glory?
10:3. What will you do on the day of visitation and calamity which is approaching from afar? To whom will you flee for assistance? And where will you leave behind your own glory,
10:3. And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: День посещения - день наказания (как в кн. Исх 34:7).

Гибель издалека - несомненно, здесь разумеется нашествие ассирийцев, живших сравнительно на очень далеком расстоянии от Палестины.

Богатство - в евр. тексте: славу (kevod). Ясно, что современники Исаии всю свою силу и славу полагали в своем богатстве, какое они накопили в счастливые и спокойные времена. При нападении врагов обыкновенно богатые люди старались спрятать и свои сокровища куда-нибудь подальше.
Albert Barnes: Notes on the Bible - 1834
10:3: And what will ye do - The prophet here proceeds to denounce the judgment, or punishment, that would follow the crimes specified in the pRev_ious verses. That punishment was the invasion of the land by a foreign force. 'What will ye do? To whom will you fly? What refuge will them be?' Implying that the calamity would be so great that there would be no refuge, or escape.
In the day of visitation - The word "visitation" (פקדה peqû ddâ h) is used here in the sense of God's coming to punish them for their sins; compare Job 31:14; Job 35:15; Isa 26:14; Eze 9:1. The idea is probably derived from that of a master of a family who comes to take account, or to investigate the conduct of his servants, and where the visitation, therefore, is one of reckoning and justice. So the idea is applied to God as designing to visit the wicked; that is, to punish them for their offences; compare Hos 9:7.
And in the desolation - The destruction, or overthrowing. The word used here - שׁואה shô'â h - usually denotes a storm, a tempest Pro 1:27; and then sudden destruction, or calamity, that sweeps along irresistibly like a tempest; Zep 1:15; Job 30:3, Job 30:14; Psa 35:8.
Which shall come from far - That is, from Assyria, Media, Babylonia. The sense is, 'a furious storm of war is about to rage. To what refuge can you then flee? or where can you then find safety?'
Where will ye leave your glory - By the word "glory" here, some have understood the prophet as referring to their aged men, their princes and nobles, and as asking where they would find a safe place for them. But he probably means their "riches, wealth, magnificence." Thus Psa 49:17 :
For when he dieth, he shall carry nothing away;
His glory shall not descebd after him.
See also Hos 9:2; Isa 66:12. The word "leave" here, is used in the sense "of deposit," or commit for safe keeping; compare Job 39:14. 'In the time of the invasion that shall come up like a tempest on the land, where will you deposit your property so that it shall be safe?'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: And what: Isa 20:6, Isa 33:14; Job 31:14; Jer 5:31; Eze 24:13, Eze 24:14; Rev 6:15, Rev 6:16
the day: Isa 26:21; Hos 9:7; Luk 19:44; Pe1 2:12
in the desolation: Isa 5:26, Isa 30:27, Isa 30:28, Isa 39:3, Isa 39:6, Isa 39:7; Deu 28:49
to whom: Isa 30:1-3, Isa 30:16, Isa 31:1-3; Hos 5:13
where: Isa 2:20, Isa 2:21, Isa 5:14; Gen 31:1; Kg2 7:6-8, Kg2 7:15; Psa 49:16, Psa 49:17; Pro 11:4; Zep 1:18
Geneva 1599
10:3 And what will ye do in the day of visitation, and in the desolation [which] shall come from (b) far? to whom will ye flee for help? and where will ye leave your (c) glory?
(b) That is, from Assyria.
(c) Your riches and authority, that they may be safe and that you may receive them again.
John Gill
10:3 And what will ye do in the day of visitation,.... Not in a way of grace and mercy, but of wrath and anger, as the following clause explains it, when God should come and punish them for their sins; and so the Targum,
"what will ye do in the day that your sins shall be visited upon you?''
Tit designs the Babylonish captivity, as the next words show; the same phrase is used of the destruction of the Jews by the Romans, Lk 19:44,
and in the desolation which shall come from far? from Assyria, which was distant from the land of Judea: the word (h) for "desolation" signifies a storm, tumult, noise, and confusion; referring to what would be made by the Assyrian army, when it came upon them:
to whom will ye flee for help? Rezin king of Syria, their confederate, being destroyed; and Syria, with whom they were in alliance, now become their enemy, see Is 9:11,
and where will ye leave your glory? either their high titles, and ensigns of honour, as princes, judges, and civil magistrates, which they should be stripped of; or rather their mammon, as Aben Ezra interprets it, their unrighteous mammon, which they got by perverting the judgment of the poor and needy, the widow and the fatherless, of which they gloried; and which now would be taken away from them, when they should go into captivity.
(h) "sub procella, quae a longinquo veniet", Cocceius; so the Targum renders it, "in tumult of tribulation".
John Wesley
10:3 From far - From the Assyrians. This he adds, because the Israelites, having weakened the Jews and being in amity with the Assyrians their next neighbours, were secure. Leave - To be kept safe for your use. Glory - Your wealth.
Robert Jamieson, A. R. Fausset and David Brown
10:3 what will ye do--what way of escape will there be for you?
visitation--of God's wrath (Is 26:14; Job 35:15; Hos 9:7).
from far--from Assyria.
leave . . . glory--rather, "deposit (for safekeeping) your wealth" [LOWTH]. So Ps 49:17.
10:410:4: եթէ ո՛չ մատնեսցի ՚ի գերութիւն. եւ ՚ի ներքոյ սպանելոցն մտանիցեն։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւնն, այլ տակաւին ձեռն իւր բարձրացեալ է[9692]։ [9692] Յօրինակին. ՚Ի գերութիւն. եւ ՚ի քոյ սպանելոցն մտա՛՛։ Ոմանք. Եւ ՚ի ներքոյ սպանանելոց։
4 Գերութեան չմատնուելու համար նրանք սպանուածների տակ պիտի թաքնուեն: Այս ամենի հետեւանքով Տիրոջ զայրոյթը չի իջել, տակաւին նրա ձեռքը մնում է բարձրացած:
4 Առանց ինծի գերիներուն մէջ պիտի ծռին Ու սպաննուածներուն մէջ* պիտի իյնան։Սակայն անոր բարկութիւնը չիջաւ, հապա անոր ձեռքը տակաւին երկնցած է։
[146]եթէ ոչ մատնեսցի ի գերութիւն``, եւ ի ներքոյ սպանելոցն մտանիցեն: Ի վերայ այսր ամենայնի ոչ դարձաւ բարկութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեալ է:

10:4: եթէ ո՛չ մատնեսցի ՚ի գերութիւն. եւ ՚ի ներքոյ սպանելոցն մտանիցեն։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւնն, այլ տակաւին ձեռն իւր բարձրացեալ է[9692]։
[9692] Յօրինակին. ՚Ի գերութիւն. եւ ՚ի քոյ սպանելոցն մտա՛՛։ Ոմանք. Եւ ՚ի ներքոյ սպանանելոց։
4 Գերութեան չմատնուելու համար նրանք սպանուածների տակ պիտի թաքնուեն: Այս ամենի հետեւանքով Տիրոջ զայրոյթը չի իջել, տակաւին նրա ձեռքը մնում է բարձրացած:
4 Առանց ինծի գերիներուն մէջ պիտի ծռին Ու սպաննուածներուն մէջ* պիտի իյնան։Սակայն անոր բարկութիւնը չիջաւ, հապա անոր ձեռքը տակաւին երկնցած է։
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 Без Меня согнутся между узниками и падут между убитыми. При всем этом не отвратится гнев Его, и рука Его еще простерта.
10:4 τοῦ ο the μὴ μη not ἐμπεσεῖν εμπιπτω fall in εἰς εις into; for ἐπαγωγήν επαγωγη in; on πᾶσι πας all; every τούτοις ουτος this; he οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ὁ ο the θυμός θυμος provocation; temper ἀλλ᾿ αλλα but ἔτι ετι yet; still ἡ ο the χεὶρ χειρ hand ὑψηλή υψηλος high; lofty
10:4 בִּלְתִּ֤י biltˈî בֵּלֶת failure כָרַע֙ ḵārˌaʕ כרע kneel תַּ֣חַת tˈaḥaṯ תַּחַת under part אַסִּ֔יר ʔassˈîr אַסִּיר prisoner וְ wᵊ וְ and תַ֥חַת ṯˌaḥaṯ תַּחַת under part הֲרוּגִ֖ים hᵃrûḡˌîm הרג kill יִפֹּ֑לוּ yippˈōlû נפל fall בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹאת֙ zōṯ זֹאת this לֹא־ lō- לֹא not שָׁ֣ב šˈāv שׁוב return אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and עֹ֖וד ʕˌôḏ עֹוד duration יָדֹ֥ו yāḏˌô יָד hand נְטוּיָֽה׃ ס nᵊṭûyˈā . s נטה extend
10:4. ne incurvemini sub vinculo et cum interfectis cadatis super omnibus his non est aversus furor eius sed adhuc manus eius extentaThat you be not bowed down under the bond, and fall with the slain? In all these things his anger is not turned away, but his hand is stretched out still.
4. They shall only bow down under the prisoners, and shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.
10:4. so that you may not be bowed down under the chains, and fall with the slain? Concerning all this, his fury was not turned away; instead, his hand was still extended.
10:4. Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand [is] stretched out still.
Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand [is] stretched out still:

10:4 Без Меня согнутся между узниками и падут между убитыми. При всем этом не отвратится гнев Его, и рука Его еще простерта.
10:4
τοῦ ο the
μὴ μη not
ἐμπεσεῖν εμπιπτω fall in
εἰς εις into; for
ἐπαγωγήν επαγωγη in; on
πᾶσι πας all; every
τούτοις ουτος this; he
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ο the
θυμός θυμος provocation; temper
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ο the
χεὶρ χειρ hand
ὑψηλή υψηλος high; lofty
10:4
בִּלְתִּ֤י biltˈî בֵּלֶת failure
כָרַע֙ ḵārˌaʕ כרע kneel
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אַסִּ֔יר ʔassˈîr אַסִּיר prisoner
וְ wᵊ וְ and
תַ֥חַת ṯˌaḥaṯ תַּחַת under part
הֲרוּגִ֖ים hᵃrûḡˌîm הרג kill
יִפֹּ֑לוּ yippˈōlû נפל fall
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹאת֙ zōṯ זֹאת this
לֹא־ lō- לֹא not
שָׁ֣ב šˈāv שׁוב return
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
עֹ֖וד ʕˌôḏ עֹוד duration
יָדֹ֥ו yāḏˌô יָד hand
נְטוּיָֽה׃ ס nᵊṭûyˈā . s נטה extend
10:4. ne incurvemini sub vinculo et cum interfectis cadatis super omnibus his non est aversus furor eius sed adhuc manus eius extenta
That you be not bowed down under the bond, and fall with the slain? In all these things his anger is not turned away, but his hand is stretched out still.
10:4. so that you may not be bowed down under the chains, and fall with the slain? Concerning all this, his fury was not turned away; instead, his hand was still extended.
10:4. Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand [is] stretched out still.
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
4: Без Меня. Без помощи Божией, лишившись ее по своим грехам, им ничего более не остается как смиренно склониться под тяжестью колодок среди узников или подставить шею свою под меч врага. Однако и этим не ограничится Судия в наказании Израиля.
Adam Clarke: Commentary on the Bible - 1831
10:4: Without me - That is, without my aid: they shall be taken captive even by the captives, and shall be subdued even by the vanquished. "The י yod in בלתי bilti is a pronoun, as in Hos 13:4." - Kimchi on the place. One MS. has לבלתי lebilti.
As the people had hitherto lived without God in worship and obedience; so they should now be without his help, and should perish in their transgressions.
Albert Barnes: Notes on the Bible - 1834
10:4: Without me - בלתי biltı̂ y. There has been a great variety of interpretation affixed to this expression. The sense in which our translators understood it was, evidently, that they should be forsaken of God; and that, as the effect of this, they should bow down under the condition of captives, or among the slain. The Vulgate and the Septuagint, however. and many interpreters understand the word bore as a simple negative. 'Where will you flee for refuge? Where will you deposit your wealth so as not to bow down under a chain?' Vulgate, Ne incurvemini sub vinculo. Septuagint, Τοῦ μὴ ἐμπεσεῖν εἰς ἀπαγωνήν tou mē empesein eis apagō nē n - 'Not to fall into captivity.' The Hebrew will bear either mode of construction. Vitringa and Lowth understand it as our translators have done, as meaning that God would forsake them, and that without him, that is, deprived of his aid, they would be destroyed.
They shall bow down - They shall be subdued, as armies are that are taken captive.
Under the prisoners - That is, under the "condition" of prisoners; or as prisoner. Some understand it to mean, that they should bear down "in the place of prisoners;" that is, in prison, But it evidently means, simply, that they should be captives.
They shall fall under the slain - They shall be slain. Gesenius renders it, "'Among the prisoners, and "among" the slain.'" The Chaldee reads it, 'You shall be east into chains out of your own land, and beyond your own cities you shall be cast out slain.' Vitringa supposes that the prophet, in this verse, refers to the custom, among the ancients, of placing prisoners in war under a yoke of wood to indicate their captivity. That such a custom obtained, there can be no doubt; but it is not probable that Isaiah refers to it here. The simple idea is, that many of them should be taken captive, and many of them slain. This prediction was fulfilled in the invasion of Tiglath-pileser; 2 Kings 15; 16.
For all this - Notwithstanding these calamities. The cup of punishment is not filled by these, but the divine judgment shall still be poured out further upon the nation. The anger of God shall not be fully expressed by these minor inflictions of his wrath, but his hand shall continue to be stretched out until the whole nation shall be overwhelmed and ruined; see the note at Isa 10:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: Without me: Lev 26:17, Lev 26:36, Lev 26:37; Deu 31:15-18, Deu 32:30; Jer 37:10; Hos 9:12
For all this: Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21
Geneva 1599
10:4 (d) Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand [is] stretched out still.
(d) Because they have forsaken me, some will go into captivity and the rest will be slain.
John Gill
10:4 Without me they shall bow down under the prisoners, and they shall fall under the slain,.... That is, either, being forsaken by me, and destitute of my help, they shall bow down; or, "because they are without me", are not my people, and do not hearken to me, therefore they shall bow down, so David Kimchi; or, were it not for me, they would, as others; or that they might not bow down and fall; and so the words may be connected with the preceding verse Is 10:3, others render the word, translated "without me, besides"; and the sense is either, as Moses Kimchi, besides their bowing in their own land, when subdued by the Gentiles, a greater affliction shall befall them, captivity; when they should be either carried captive or slain; or besides him that shall bow down under the prisoners, they shall fall under the slain; besides those that are taken, others shall be killed; or none shall escape, but, or "except", him that bows, and hides himself under the prisoners, or in the place of the slain, that he might not be thought to be alive: or the sense is, the desolation shall be so general, that none shall escape, either they shall be taken prisoners, or they shall be slain; agreeably to which Noldius (i) renders the words, "without me", everyone "shall bow down among the prisoners, or shall fall among the slain"; which gives the best sense of them; that, being left of God for their sins, they would either be bound and carried captive, or else slain with the sword, and one or the other would be the lot of everyone of them:
for all this his anger is not turned away, but his hand is stretched out still; the final and utter destruction of the nation of the Jews being then not yet come, when carried captive to Babylon, there remained a greater calamity for them, to come by the hands of the Romans. These first four verses Is 10:1 seem more properly to belong to the preceding chapter Is 9:1, and this should begin with the next verse Is 10:5.
(i) Ebr. Concord. Part. p. 201, 771.
John Wesley
10:4 Without me - Without my favour and help, which you have forfeited. Shall bow down - Notwithstanding all your succours.
Robert Jamieson, A. R. Fausset and David Brown
10:4 Without me--not having Me to "flee to" (Is 10:3).
bow down--Bereft of strength they shall fall; or else, they shall lie down fettered.
under . . . under--rather, "among" (literally, "in the place of") [HORSLEY]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [MAURER].
10:510:5: Վա՛յ Ասորեստանեայցն, գաւազա՛ն բարկութեան եւ սրտմտութեան իմոյ ՚ի ձեռս նոցա[9693]. [9693] Ոմանք. Վա՛յ Ասորեստանւոյն... ՚ի ձեռս նոցա. (6) զբարկութիւն։
5 Վա՜յ ասորեստանցիներին, որոնց ձեռքին է իմ բարկութեան ու զայրոյթի գաւազանը.
5 Վա՜յ Ասորեստանի թագաւորին, որ իմ բարկութեանս գաւազանը եղաւ Եւ որուն ձեռքի ցուպը իմ սրտմտութիւնս է։
Վա՜յ Ասորեստանւոյն, գաւազան բարկութեան [147]եւ սրտմտութեան իմոյ ի ձեռս նոցա:

10:5: Վա՛յ Ասորեստանեայցն, գաւազա՛ն բարկութեան եւ սրտմտութեան իմոյ ՚ի ձեռս նոցա[9693].
[9693] Ոմանք. Վա՛յ Ասորեստանւոյն... ՚ի ձեռս նոցա. (6) զբարկութիւն։
5 Վա՜յ ասորեստանցիներին, որոնց ձեռքին է իմ բարկութեան ու զայրոյթի գաւազանը.
5 Վա՜յ Ասորեստանի թագաւորին, որ իմ բարկութեանս գաւազանը եղաւ Եւ որուն ձեռքի ցուպը իմ սրտմտութիւնս է։
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10:510:5 О, Ассур, жезл гнева Моего! и бич в руке его Мое негодование!
10:5 οὐαὶ ουαι woe Ἀσσυρίοις ασσυριος the ῥάβδος ραβδος rod τοῦ ο the θυμοῦ θυμος provocation; temper μου μου of me; mine καὶ και and; even ὀργῆς οργη passion; temperament ἐστιν ειμι be ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτῶν αυτος he; him
10:5 הֹ֥וי hˌôy הֹוי alas אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod אַפִּ֑י ʔappˈî אַף nose וּ û וְ and מַטֶּה־ maṭṭeh- מַטֶּה staff ה֥וּא hˌû הוּא he בְ vᵊ בְּ in יָדָ֖ם yāḏˌām יָד hand זַעְמִֽי׃ zaʕmˈî זַעַם curse
10:5. vae Assur virga furoris mei et baculus ipse in manu eorum indignatio meaWoe to the Assyrian, he is the rod and the staff of my anger, and my indignation is in their hands.
5. Ho Assyrian, the rod of mine anger, the staff in whose hand is mine indignation!
10:5. Woe to Assur! He is the rod and the staff of my fury, and my indignation is in their hands.
10:5. O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation:

10:5 О, Ассур, жезл гнева Моего! и бич в руке его Мое негодование!
10:5
οὐαὶ ουαι woe
Ἀσσυρίοις ασσυριος the
ῥάβδος ραβδος rod
τοῦ ο the
θυμοῦ θυμος provocation; temper
μου μου of me; mine
καὶ και and; even
ὀργῆς οργη passion; temperament
ἐστιν ειμι be
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτῶν αυτος he; him
10:5
הֹ֥וי hˌôy הֹוי alas
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
אַפִּ֑י ʔappˈî אַף nose
וּ û וְ and
מַטֶּה־ maṭṭeh- מַטֶּה staff
ה֥וּא hˌû הוּא he
בְ vᵊ בְּ in
יָדָ֖ם yāḏˌām יָד hand
זַעְמִֽי׃ zaʕmˈî זַעַם curse
10:5. vae Assur virga furoris mei et baculus ipse in manu eorum indignatio mea
Woe to the Assyrian, he is the rod and the staff of my anger, and my indignation is in their hands.
10:5. Woe to Assur! He is the rod and the staff of my fury, and my indignation is in their hands.
10:5. O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11. И Ассуру угрожает суд Божий за его высокомерие. Ассур не понял возложенной на него миссии по отношению к избранному народу. Он должен был только наказать Иудейское царство, а между тем он возмнил совершенно покорить его себе.

Ассур - это имя принадлежало одному из сыновей Сима (Быт 10:22), а потом перешло на происшедший от него народ, обитавший по восточному берегу Тигра, примерно в среднем течении этой реки, собственно, между Тигром, его притоками и первыми отрогами горной цепи. Эта местность была очень выгодна, с точки зрения военной обороны и внутреннего развития, и там юный народ в течение многих лет укреплял в себе независимый дух, постепенно вырабатывая отличавший его впоследствии задорный и энергичный характер и проходя военную школу в мелких, но непрестанных войнах с окружавшими его дикими горцами и кочевниками. Впоследствии Ассирия расширилась и владения свои простерла до Евфрата, занявши не менее 75: 000: квадратных миль (Рагозиной. История Ассирии. 1902: г., с. 6-7). До 608: г. (год падения столицы Ассирийского царства, Ниневии) Ассирийское царство считалось самым могущественным царством в мире и ассирийские войска не один раз занимали даже Египет. Культурное значение Ассирии для древнего мира также было громадно и влияние его простиралось даже на Египет, который сам обладал древнейшей культурой. От Ассирии осталось множество памятников - остатков ее дворцов, храмов, целые библиотеки, государственные архивы, которые изучаются и по настоящую пору (подробное и прекрасное описание всех этих памятников можно видеть в вышеупомянутом сочинении Рагозиной).

Жезл гнева Моего - орудие, посредством которого Бог наказывал Свой провинившийся пред Ним народ. (Слова в руке его критикой считается вставкой и вторая часть стиха читается в новых переводах так: "бич Моего негодования").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6 I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7 Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. 8 For he saith, Are not my princes altogether kings? 9 Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus? 10 As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria; 11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols? 12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. 13 For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man: 14 And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. 15 Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. 16 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. 17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; 18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer fainteth. 19 And the rest of the trees of his forest shall be few, that a child may write them.
The destruction of the kingdom of Israel by Shalmaneser king of Assyria was foretold in the foregoing chapter, and it had its accomplishment in the sixth year of Hezekiah, 2 Kings xviii. 10. It was total and final, head and tail were all cut off. Now the correction of the kingdom of Judah by Sennacherib king of Assyria is foretold in this chapter; and this prediction was fulfilled in the fourteenth year of Hezekiah, when that potent prince, encouraged by the successes of his predecessor against the ten tribes, came up against all the fenced cities of Judah and took them, and laid siege to Jerusalem (2 Kings xviii. 13, 17), in consequence of which we may well suppose Hezekiah and his kingdom were greatly alarmed, though there was a good work of reformation lately begun among them: but it ended well, in the confusion of the Assyrians and the great encouragement of Hezekiah and his people in their return to God. Now let us see here,
I. How God, in his sovereignty, deputed the king of Assyria to be his servant, and made use of him as a mere tool to serve his own purposes with (v. 5, 6): "O Assyrian! know this, that thou art the rod of my anger; and I will send thee to be a scourge to the people of my wrath." Observe here, 1. How bad the character of the Jews was, though they appeared very good. They were a hypocritical nation, that made a profession of religion, and at this time particularly of reformation, but were not truly religious, not truly reformed, not so good as they pretended to be now that Hezekiah had brought goodness into fashion. When rulers are pious, and so religion is in reputation, it is common for nations to be hypocritical. They are a profane nation; so some read it. Hezekiah had in a great measure cured them of their idolatry, and now they ran into profaneness; nay, hypocrisy is profaneness: none profane the name of God so much as those who are called by that name and call upon it, and yet live in sin. Being a profane hypocritical nation, they are the people of God's wrath; they lie under his wrath, and are likely to be consumed by it. Note, Hypocritical nations are the people of God's wrath: nothing is more offensive to God than dissimulation in religion. See what a change sin made: those that had been God's chosen and hallowed people, above all people, had now become the people of his wrath. See Amos iii. 2. 2. How mean the character of the Assyrian was, though he appeared very great. He was but the rod of God's anger, an instrument God was pleased to make use of for the chastening of his people, that, being thus chastened of the Lord, they might not be condemned with the world. Note, The tyrants of the world are but the tools of Providence. Men are God's hand, his sword sometimes, to kill and slay (Ps. xvii. 13, 14), at other times his rod to correct. The staff in their hand, wherewith they smite his people, is his indignation; it is his wrath that puts the staff into their hand and enables them to deal blows at pleasure among such as thought themselves a match for them. Sometimes God makes an idolatrous nation, that serves him not at all, a scourge to a hypocritical nation, that serves him not in sincerity and truth. The Assyrian is called the rod of God's anger because he is employed by him. (1.) From him his power is derived: I will send him; I will give him a charge. Note, All the power that wicked men have, though they often use it against God, they always receive from him. Pilate could have no power against Christ unless it were given him from above, John xix. 11. (2.) By him the exercise of that power is directed. The Assyrian is to take the spoil and to take the prey, not to shed any blood. We read not of any slain, but he is to plunder the country, rifle the houses, drive away the cattle, strip the people of all their wealth and ornaments, and tread them down like the mire of the streets. When God's professing people wallow in the mire of sin it is just with God to suffer their enemies to tread upon them like mire. But why must the Assyrian prevail thus against them? Not that they might be ruined, but that they might be thoroughly reformed.
II. See how the king of Assyria, in his pride, magnified himself as his own master, and pretended to be absolute and above all control, to act purely according to his own will and for his own honour. God ordained him for judgment, even the mighty God established him for correction (Hab. i. 12), to be an instrument of bringing his people to repentance, howbeit he means not so, nor does his heart think so, v. 7.
1. He does not think that he is either God's servant or Israel's friend, either that he can do no more than God will let him or that he shall do no more than God will make to work for the good of his people. God designs to correct his people for, and so to cure them of, their hypocrisy, and bring them nearer to himself; but was that Sennacherib's design? No, it was the furthest thing from his thoughts--he means not so. Note, (1.) The wise God often makes even the sinful passions and projects of men subservient to his own great and holy purposes. (2.) When God makes use of men as instruments in his hand to do his work it is very common for him to mean one thing and them to mean another, nay, for them to mean quite the contrary to what he intends. What Joseph's brethren designed for hurt God overruled for good, Gen. l. 20. See Mic. iv. 11, 12. Men have their ends and God has his, but we are sure the counsel of the Lord shall stand. But what is it the proud Assyrian aims at? The heart of kings is unsearchable, but God knew what was in his heart.
2. He designs nothing but to destroy and to cut off nations not a few, and to make himself master of them. [1.] He designs to gratify his own cruelty; nothing will serve but to destroy and cut off. He hopes to regale himself with blood and slaughter; that of particular persons will not suffice, he must cut off nations. It is below him to deal by retail; he traffics in murders by wholesale. Nations, and those not a few, must have but one neck, which he will have the pleasure of cutting off. [2.] He designs to gratify his own covetousness and ambition, to set up for a universal monarch, and to gather unto him all nations, Hab. ii. 5. An insatiable desire of wealth and dominion is that which carries him on in this undertaking.
3. The prophet here brings him in vaunting, and hectoring; and by his general's letter to Hezekiah, written in his name, vainglory and arrogance seem to have entered very far into the spirit and genius of the man. His haughtiness and presumption are here described very largely, and his very language copied out, partly to represent him as ridiculous and partly to assure the people of God that he would be brought down; for that maxim generally holds true, that pride goes before destruction. It also intimates that God takes notice, and keeps an account, of all men's proud and haughty words, with which they set heaven and earth at defiance. Those that speak great swelling words of vanity shall hear of them again.
(1.) He boasts of the great things he had done to other nations. [1.] He had made their kings his courtiers (v. 8): "My princes are altogether kings. Those that are now my princes are such as have been kings." Or he means that he had raised his throng to such a degree that his servants, and those that were in command under him, were as great, and lived in as much pomp, as the kings of other countries. Or those that were absolute princes in their own dominions held their crowns under him, and did him homage. This was a vainglorious boast; but how great is our God whom we serve, who is indeed King of kings, and whose subjects are made to him kings! Rev. i. 6. [2.] He had made himself master of their cities. He names several (v. 9) that were all alike reduced by him. Calno soon yielded as Carchemish did, Hamath could not hold out any more than Arpad, and Samaria had become his as well as Damascus. To support his boasts he is obliged to bring the victories of his predecessor into the account; for it was he that conquered Samaria, not Sennacherib. [3.] He had been too hard for their idols, their tutelar gods, had found out the kingdoms of the idols and found out ways to make them his own, v. 10. Their kingdoms took denomination from the idols they worshipped; the Moabites are called the people of Chemosh (Jer. xlviii. 46), because they imagined their gods were their patrons and protectors; and therefore Sennacherib vainly imagined that every conquest of a kingdom was the conquest of a god. [4.] He had enlarged his own dominions, and removed the bounds of the people (v. 13), enclosing many large territories within the limits of his own kingdom and shifting a great way further the ancient land-marks which his fathers had set; he could not bear to be hemmed in so closely, but must have more room to thrive. By his removing the border of the people Mr. White understands his arbitrarily transplanting colonies from place to place, which was the constant practice of the Assyrians in all their conquests; and this is a probable interpretation. [5.] He had enriched himself with their wealth, and brought it into his own exchequer: I have robbed their treasures. In this he said truly, Great conquerors are often no better than great robbers. [6.] He had mastered all the opposition he met with: "I have put down the inhabitants as a valiant man. Those that sat high, and thought they say firmly, I have humbled and made to come down."
(2.) He boasts of the manner in which he had done them. [1.] That he had done all this by his own policy and power (v. 13): "By the strength of my hand, for I am valiant; and by my wisdom, for I am prudent;" not by the permission of Providence and the blessing of God. He knows not that it is God that makes him what he is, and puts the staff into his hand, but sacrifices to his own net, Hab. i. 16. "This wealth is all gotten by my might and the power of my hand," Deut. viii. 17. Downright atheism and profaneness, as well as pride and vanity, are at the bottom of men's attributing their prosperity and success thus to themselves and their own conduct, and raising their own character upon it. [2.] That he had done all this with a great deal of ease, and had made but a sport and diversion of it, as if he had been taking birds' nests (v. 14): my hand has found as a nest the riches of the people; and when he had found them there was no more difficulty in taking them than in rifling a nest, nor any more reluctance or regret within his own breast in destroying families and cities than in destroying crows'-nests; killing children was no more to him than killing birds. "As one gathers the eggs that are left in the nest by the dam, so easily have I gathered all the earth." Like Alexander, he thought he had conquered the world; and whatever prey he seized there was none that moved the wing, or opened the mouth, or peeped, as birds do when their nests are rifled. They durst not make any opposition, no, nor any complaint; such awe did they stand in of this mighty conqueror. They were so weak that they knew it was to no purpose to resist, and he was so arbitrary that they knew it was to no purpose to complain. Strange that ever men who were made to do good should take a pride and a pleasure in doing wrong, and doing mischief to all about them without control, and should reckon that their glory which is their shame! But their day will come to fall who thus make themselves the terror of thy mighty, and much more of the feeble, in the land of the living.
(3.) He threatens what he will do to Jerusalem, which he was now about to lay siege to, v. 10, 11. He would master Jerusalem and her idols, as he had subdued other places and their idols, particularly Samaria. [1.] He blasphemously calls the God of Israel an idol, and sets him on a level with the false gods of other nations, as if none were the true God but Mithras, the sun, whom he worshipped. See how ignorant he was, and then we shall the less wonder that he was so proud. [2.] He prefers the graven images of other countries before those of Jerusalem and Samaria, when he might have known that the worshippers of the God of Israel were expressly forbidden to make any graven images, and if any did it must be by stealth, and therefore they could not be so rich and pompous as those of other nations. If he means the ark and the mercy-seat, he speaks like himself, very foolishly, and as one that judged by the sight of the eye, and might therefore be easily deceived in matters of spiritual concern. Those who make external pomp and splendour a mark of the true church go by the same rule. [3.] Because he had conquered Samaria, he concluded Jerusalem would fall of course: "Shall not I do so to Jerusalem? can I not as easily, and may I not as justly?" But it did not follow; for Jerusalem adhered to her God, whereas Samaria had forsaken him.
III. See how God, in his justice, rebukes his pride and reads his doom. We have heard what the great king, the king of Assyria, says, and how big he talks. Let us now hear what the great God has to say by his servant the prophet, and we shall find that, wherein he deals proudly, God is above him.
1. He shows the vanity of his insolent and audacious boasts (v. 15): Shall the axe boast itself against him that hews therewith? or shall the saw magnify itself against him that draws it? So absurd are the boasts of this proud man. "O what a dust do I make!" said the fly upon the cart-wheel in the fable. "What destruction do I make among the trees!" says the axe. Two ways the axe may be said to boast itself against him that hews with it:-- (1.) By way of resistance and opposition. Sennacherib blasphemed God, insulted him, threatened to serve him as he had served the gods of the nations; now this was as if the axe should fly in the face of him that hews with it. The tool striving with the workman is no less absurd than the clay striving with the potter; and as it is a thing not to be justified that men should fight against God with the wit, and wealth, and power, which he gives them, so it is a thing not to be suffered. But if men will be thus proud and daring, and bid defiances to all that is just and sacred, let them expect that God will reckon with them; the more insolent they are the surer and sorer will their ruin be. (2.) By way of rivalship and competition. Shall the axe take to itself the praise of the work it is employed in? So senseless, so absurd was it for Sennacherib to say, By the strength of my hand I have done it, and by my wisdom, v. 13. It is as if the rod, when it is shaken, should boast that it guides the hand which shakes it; whereas, when the staff is lifted up, is it not wood still? so the last clause may be read. If it be an ensign of authority (as the nobles of the people carried staves, Num. xxi. 18), if it be an instrument of service, either to support a weak man or to correct a bad man, still it is wood, and can do nothing but as it is directed by him that uses it. The psalmist prays that God would make the nations to know that they were but men (Ps. ix. 20), the staff to know that it is but wood.
2. He foretels his fall and ruin.
(1.) That when God had done his work by him he would then do his work upon him, v. 12. For the comfort of the people of God in reference to Sennacherib's invasion, though it was a dismal time with them, let them know, [1.] That God designed to do good to Zion and Jerusalem by this providence. There is a work to be done upon them, which God intends, and which he will perform. Note, When God lets loose the enemies of his church and people, and suffers them for a time to prevail, it is in order to the performing of some great good work upon them; and, when that is done, then, and not till then, he will work deliverance for them. When God brings his people into trouble it is to try them (Dan. xi. 35), to bring sin to their remembrance and humble them for it, and to awaken them to a sense of their duty, to teach them to pray and to love and help one another; and this must be the fruit, even the taking away of sin, ch. xxvii. 9. When these points are, in some measure, gained by the affliction, it shall be removed, in mercy (Lev. xxvi. 41, 42), otherwise not; for, as the word, so the rod shall accomplish that for which God sends it. [2.] That when God had wrought this work of grace for his people he would work a work of wrath and vengeance upon their invaders: I will punish the fruit of the stout heart of the king of Assyria. His big words are here said to come from his stout heart, and they are the fruit of it; for out of the abundance of the heart the mouth speaks. Notice is taken too of the glory of his high looks, for a proud look is the indication of a proud spirit. The enemies of the church are commonly very high and haughty; but, sooner or later, God will reckon for their haughtiness. He glories in it as an incontestable proof of his power and sovereignty that he looks upon proud men and abases them, Job xl. 11, &c.
(2.) That, how threatening soever this attempt was upon Zion and Jerusalem, it should certainly be baffled, and broken, and come to nothing, and he should not be able to bring to pass his enterprise, v. 16, 19. Observe,
[1.] Who it is that undertakes his destruction, and will be the author of it; not Hezekiah, or his princes, or the militia of Judah and Jerusalem (what can they do against such a potent force?), but God himself will do it, as the Lord of hosts, and as the light of Israel. First, We are sure he can do it, for he is the Lord of hosts, of all the hosts of heaven and earth. All the creatures are at his command; he makes what use he pleases on them. He is the Lord of the hosts both of Judah and of Assyria, and can give the victory to which he pleases. Let us not fear the hosts of any enemy if we have the Lord of hosts for us. Secondly, We have reason to hope he will do it, for he is the light of Israel, and his Holy One. God is light; in him are perfect brightness, purity, and happiness. He is light, for he is the Holy One; his holiness is his glory. He is Israel's light, to direct and counsel his people, to favour and countenance them, and so to gladden and comfort them in the worst of times. He is their Holy One, for he is in covenant with them; his holiness is engaged and employed for them. God's holiness is the saints' comfort; they give thanks at the remembrance of it, and with a great deal of pleasure call him their Holy One, Hab. i. 12.
[2.] How this destruction is represented. It shall be, First, As a consumption of the body by a disease: The Lord shall send leanness among his fatnesses, or his fat ones. His numerous army, that was like a body covered with fatness, shall be diminished, and waste away, and become like a skeleton. Secondly, As a consumption of buildings, or trees and bushes, by fire: Under his glory, that very thing which he glories in, he will kindle a burning, as the burning of a fire, which shall lay his army in ruins as suddenly as a raging fire lays a stately house in ashes. Some make it an allusion to the fire kindled under the sacrifices; for proud sinners fall as sacrifices to divine justice. Observe, 1. How this fire shall be kindled, v. 17. The same God that is a rejoicing light to those that serve him faithfully will be a consuming fire to those that trifle with him or rebel against him. The light of Israel shall be for a fire to the Assyrians, as the same pillar of cloud was a light to the Israelites and a terror to the Egyptians in the Red Sea. What can oppose, what can extinguish, such a fire? 2. What desolation it shall make: it shall burn and devour its thorns and briers, his officers and soldiers, which are of little worth, and vexations to God's Israel, as thorns and briers, whose end is to be burned, and which are easily and quickly consumed by a devouring fire. "Who would set the briers and thorns against me in battle? They would be so far from stopping the fire that they would inflame it. I would go through them and burn them together (ch. xxvii. 4); they shall be devoured in one day, all cut off in an instant." When they cried not only Peace and safety, but Victory and triumph, then sudden destruction came; it came surprisingly, and was completed in a little time. "Even the glory of his forest (v. 18), the choice troops of his army, the veterans, the troops of the household, the bravest regiments he had, that he was most proud of and depended most upon, that he valued as men do their timber-trees (the glory of their forest) or their fruit-trees (the glory of the Carmel), shall be put as briers and thorns before the fire; they shall be consumed both soul and body, entirely consumed, not only a limb burned, but life taken away." Note, God is able to destroy both soul and body, and therefore we should fear him more than man, who can but kill the body. Great armies before him are but as great woods, which he can fell or fire when he pleases.
[3.] What would be the effect of this great slaughter. The prophet tells us, First, That the army would hereby be reduced to a very small number: The rest of the trees of his forest shall be few; very few shall escape the sword of the destroying angel, so few that there needs no artist, no muster-master or secretary of war, to take an account of them, for even a child may soon reckon the numbers of them, and write the names of them. Secondly, That those few who remained should be quite dispirited: They shall be as when a standard-bearer fainteth. When he either falls or flees, and his colours are taken by the enemy, this discourages the whole army, and puts them all into confusion. Upon the whole matter we must say, Who is able to stand before this great and holy Lord God?
Adam Clarke: Commentary on the Bible - 1831
10:5: O Assyrian "Ho to the Assyrian" - Here begins a new and distinct prophecy, continued to the end of the twelfth chapter: and it appears from Isa 10:9-11 of this chapter, that this prophecy was delivered after the taking of Samaria by Shalmaneser; which was in the sixth year of the reign of Hezekiah: and as the former part of it foretells the invasion of Sennacherib, and the destruction of his army, which makes the whole subject of this chapter it must have been delivered before the fourteenth of the same reign.
The staff in their hand "The staff in whose hand" - The word הוא hu, the staff itself, in this place seems to embarrass the sentence. I omit it on the authority of the Alexandrine copy of the Septuagint: nine MSS., (two ancient), and one of my own, ancient, for ומטה הוא umatter hu, read מטהו mattehu, his staff. Archbishop Secker was not satisfied with the present reading. He proposes another method of clearing up the sense, by reading ביום beyom, in the day, instead of בידם beyadam, in their hand: "And he is a staff in the day of mine indignation."
Albert Barnes: Notes on the Bible - 1834
10:5: O Assyrian - The word הוי hô y, is commonly used to denounce wrath, or to indicate approaching calamity; as an interjection of threatening; Isa 1:4. 'Wo sinful nation;' Isa 10:8, Isa 10:11, Isa 10:18, Isa 10:20-21; Jer 48:1; Eze 13:2. The Vulgate so understands it here: Vae Assur; and the Septuagint, Οὐαι Ἀσσυρίοις Ouai Assuriois - 'Woe to the Assyrians.' So the Chaldee and the Syriac. It is not then a simple address to the Assyrian; but a form denouncing wrath on the invader. Yet it was not so much designed to intimidate and appal the Assyrian himself as to comfort the Jews with the assurance that calamity should overtake him. The 'Assyrian' referred to here was the king of Assyria - Sennacherib, who was leading an army to invade the land of Judea.
The rod of mine anger - That is, the rod, or instrument, by which I will inflict punishment on a guilty nation. The Hebrew would bear the interpretation that the Assyrian was, an object against which God was angry; but the former is evidently the sense of the passage, as denoting that the Assyrian was the agent by which he would express his anger against a guilty people. Woe might be denounced against him for his wicked intention, at the same time that God might design to make use of his plans to punish the sins of his own people. The word "anger" here, refers to the indignation of God against the sins of the Jewish people.
And the staff - The word "staff" here, is synonymous with rod, as an instrument of chastisement or punishment; Isa 9:4; compare Isa 10:24; Nah 1:13; Eze 7:10.
In their hand - There has been considerable variety in the interpretation of this passage. Lowth and Noyes read it, 'The staff in whose hand is the instrument of my indignation.' This interpretation Lowth adopts, by omitting the word הוא hû' on the authority of the Alexandrine copy of the Septuagint, and five manuscripts, two of them ancient. Jerome reads it, 'Wo to the Assyrian! He is the staff and the rod of my fury; in their hand is my indignation.' So Forerius, Ludovicus, de Dieu, Cocceius, and others. Vitringa reads it, 'And in the hands of those who are my rod is my indignation.' Schmidius and Rosenmuller, 'And the rod which is in their hands, is the rod of mine indignation.' There is no necessity for any change in the text. The Hebrew, literally, is, 'Wo to the Assyrian! Rod of my anger! And he is the staff. In their hands is my indignation.' The sense is sufficiently clear, that the Assyrian was appointed to inflict punishmerit on a rebellious people, as the instrument of God. The Chaldee renders it, 'Wo to the Assyrian! The dominion (power, ruler) of my fury, and the angel sent from my face, against them, for a malediction. Septuagint, 'And wrath in their hands.'
In their hand - In the hand of the Assyrians, where the word 'Assyrian' is taken as referring to the king of Assyria, as the representative of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: O Assyrian: or, Woe to the Assyrian, Heb. O Asshur, Gen 10:11
the rod: Isa 10:15, Isa 8:4, Isa 14:5, Isa 14:6; Psa 17:14, Psa 125:3; Jer 51:20-24
and: or, though
Carl Friedrich Keil and Franz Delitzsch
10:5
The law of contrast prevails in prophecy, as it does also in the history of salvation. When distress is at its height, it is suddenly brought to an end, and changed into relief; and when prophecy has become as black with darkness as in the previous section, it suddenly becomes as bright and cloudless as in that which is opening now. The hoi (woe) pronounced upon Israel becomes a hoi upon Asshur. Proud Asshur, with its confidence in its own strength, after having served for a time as the goad of Jehovah's wrath, now falls a victim to that wrath itself. Its attack upon Jerusalem leads to its own overthrow; and on the ruins of the kingdom of the world there rises up the kingdom of the great and righteous Son of David, who rules in peace over His redeemed people, and the nations that rejoice in Him: - the counterpart of the redemption from Egypt, and one as rich in materials for songs of praise as the passage through the Red Sea. The Messianic prophecy, which turns its darker side towards unbelief in chapter 7, and whose promising aspect burst like a great light through the darkness in Isaiah 8:5-9:6, is standing now upon its third and highest stage. In chapter 7 it is like a star in the night; in Isaiah 8:5-9:6, like the morning dawn; and now the sky is perfectly cloudless, and it appears like the noonday sun. The prophet has now penetrated to the light fringe of Is 6:1-13. The name Shear-yashub, having emptied itself of all the curse that it contained, is now transformed into a pure promise. And it becomes perfectly clear what the name Immanuel and the name given to Immanuel, El gibbor (mighty God), declared. The remnant of Israel turns to God the mighty One; and God the mighty is henceforth with His people in the Sprout of Jesse, who has the seven Spirits of God dwelling within Himself. So far as the date of composition is concerned, the majority of the more recent commentators agree in assigning it to the time of Hezekiah, because Is 10:9-11 presupposes the destruction of Samaria by Shalmanassar, which took place in the sixth year of Hezekiah. But it was only from the prophet's point of view that this event was already past; it had not actually taken place. The prophet had already predicted that Samaria, and with Samaria the kingdom of Israel, would succumb to the Assyrians, and had even fixed the years (Is 7:8 and Is 8:4, Is 8:7). Why, then, should he not be able to presuppose it here as an event already past? The stamp on this section does not tally at all with that of Isaiah's prophecy in the times of Hezekiah; whereas, on the other hand, it forms so integral a link in the prophetic cycle in chapters 7-12, and is interwoven in so many ways with that which precedes, and of which it forms both the continuation and crown, that we have no hesitation in assigning it, with Vitringa, Caspari, and Drechsler, to the first three years of the reign of Ahaz, though without deciding whether it preceded or followed the destruction of the two allies by Tiglath-pileser. It is by no means impossible that it may have preceded it.
The prophet commences with hoi (woe!), which is always used as an expression of wrathful indignation to introduce the proclamation of judgment upon the person named; although, as in the present instance, this may not always follow immediately (cf., Is 1:4, Is 1:5-9), but may be preceded by the announcement of the sin by which the judgment had been provoked. In the first place, Asshur is more particularly indicated as the chosen instrument of divine judgment upon all Israel. "Woe to Asshur, the rod of mine anger, and it is a staff in their hand, mine indignation. Against a wicked nation will I send them, and against the people of my wrath give them a charge, to spoil spoil, and to prey prey, to make it trodden down like street-mire." "Mine indignation:" za‛mi is either a permutation of the predicative הוּא, which is placed emphatically in the foreground (compare the אתּה־הּוּא in Jer 14:22, which is also written with makkeph), as we have translated it, though without taking הוּא as a copula (= est), as Ewald does; or else בידם הוּא is written elliptically for בידם הוּא אשׁר, "the staff which they hold is mine indignation" (Ges., Rosenmller, and others), in which case, however, we should rather expect הוא זעמי בידם ומטה. It is quite inadmissible, however, to take za‛mi as a separate genitive to matteh, and to point the latter with zere, as Knobel has done; a thing altogether unparalleled in the Hebrew language.
(Note: In the Arabic, such a separation does occur as a poetical licence (see De Sacy, Gramm. t. ii. 270).)
The futures in Is 10:6 are to be taken literally; for what Asshur did to Israel in the sixty year of Hezekiah's reign, and to Judah in his fourteenth year, was still in the future at the time when Isaiah prophesied. Instead of וּלשׂימו the keri has וּלשׂוּמו, the form in which the infinitive is written in other passages when connected with suffixes (see, on the other hand, 2Kings 14:7). "Trodden down:" mirmas with short a is the older form, which was retained along with the other form with the a lengthened by the tone (Ewald 160, c).
Geneva 1599
10:5 O (e) Assyrian, the rod of my anger, and the staff in their hand is my indignation.
(e) God calls for the Assyrians to be the executioners of his vengeance.
John Gill
10:5 O Assyrian, the rod of mine anger,..... Either as calling him to come against the land of Israel to spoil it, so Kimchi; or as grieving that he was obliged to make use of him in such a manner against his people; or as threatening him with ruin. So the Targum, Septuagint, and all the Oriental versions render it, "woe to the Assyrian"; wherefore this, and what follows, serve to comfort the people of God; that though they should be carried captive by the Assyrians, yet they should be utterly destroyed, and a remnant of the Jews should be saved. The Assyrian monarch is called the "rod of God's anger", because he was made use of by him as an instrument to chastise and correct Israel for their sins:
and the staff in their hand is mine indignation; that is, the staff which was in the hand of the king of Assyria, and his army, with which they smote the people of Israel, was no other than the wrath and indignation of God against that people, and the execution of it, which he committed to them as instruments. Kimchi interprets "their hand" of the land of Israel, into which this staff was sent, the Assyrian, to smite and chastise them. The Targum is,
"woe to the Assyrian, the government of my fury; and an angel sent from before me against them for a curse.''
John Wesley
10:5 O Assyrian - This is God's invitation to him to take the charge, and set upon the work. The rod - The instrument of mine anger, wherewith I shall chastise my people. Anger - Mine anger against my people puts the weapons of war into their hand.
Robert Jamieson, A. R. Fausset and David Brown
10:5 It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Is 10:27). (Is 10:9, Is 10:11 show that Samaria was destroyed before this prophecy)
O Assyrian, &c.--rather, "What, ho (but MAURER, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jer 51:20; Ps 17:13). In their hands is Mine indignation" [HORSLEY, after JEROME]. I have put into the Assyrians' hands the execution of Mine indignation against My people.
10:610:6: զի զբարկութիւն իմ յա՛զգ անօրէն արձակեցից. եւ իմում ժողովրդեան կարգեցից առնել զաւար եւ զյափշտակութիւն. կոխա՛ն առնել զքաղաքս, եւ դնել զնոսա ՚ի փոշի՛։
6 քանզի իմ բարկութիւնն անօրէն ազգի վրայ պիտի արձակեմ, պիտի կարգադրեմ, որ իմ ժողովրդին ենթարկեն աւարի ու յափշտակութեան, ոտքի կոխան անեն նրանց քաղաքները եւ թաղեն նրանց փոշու տակ:
6 Զանիկա կեղծաւոր ազգի մը վրայ պիտի ղրկեմ Ու հրաման պիտի տամ անոր այն ժողովուրդին դէմ, որուն սրդողած եմ, Որ հաւաքէ ու յափշտակութիւն ընէ Եւ զանոնք փողոցներուն ցեխին պէս կոխկռտէ։
զի զբարկութիւն իմ յազգ անօրէն արձակեցից, եւ իմում ժողովրդեան կարգեցից առնել զաւար եւ զյափշտակութիւն, կոխան առնել զքաղաքս եւ դնել զնոսա ի փոշի:

10:6: զի զբարկութիւն իմ յա՛զգ անօրէն արձակեցից. եւ իմում ժողովրդեան կարգեցից առնել զաւար եւ զյափշտակութիւն. կոխա՛ն առնել զքաղաքս, եւ դնել զնոսա ՚ի փոշի՛։
6 քանզի իմ բարկութիւնն անօրէն ազգի վրայ պիտի արձակեմ, պիտի կարգադրեմ, որ իմ ժողովրդին ենթարկեն աւարի ու յափշտակութեան, ոտքի կոխան անեն նրանց քաղաքները եւ թաղեն նրանց փոշու տակ:
6 Զանիկա կեղծաւոր ազգի մը վրայ պիտի ղրկեմ Ու հրաման պիտի տամ անոր այն ժողովուրդին դէմ, որուն սրդողած եմ, Որ հաւաքէ ու յափշտակութիւն ընէ Եւ զանոնք փողոցներուն ցեխին պէս կոխկռտէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 Я пошлю его против народа нечестивого и против народа гнева Моего, дам ему повеление ограбить грабежом и добыть добычу и попирать его, как грязь на улицах.
10:6 τὴν ο the ὀργήν οργη passion; temperament μου μου of me; mine εἰς εις into; for ἔθνος εθνος nation; caste ἄνομον ανομος lawless ἀποστελῶ αποστελλω send off / away καὶ και and; even τῷ ο the ἐμῷ εμος mine; my own λαῷ λαος populace; population συντάξω συντασσω coordinate; arrange ποιῆσαι ποιεω do; make σκῦλα σκυλον spoil καὶ και and; even προνομὴν προνομη and; even καταπατεῖν καταπατεω trample τὰς ο the πόλεις πολις city καὶ και and; even θεῖναι τιθημι put; make αὐτὰς αυτος he; him εἰς εις into; for κονιορτόν κονιορτος dust
10:6 בְּ bᵊ בְּ in גֹ֤וי ḡˈôy גֹּוי people חָנֵף֙ ḥānˌēf חָנֵף alienated אֲשַׁלְּחֶ֔נּוּ ʔᵃšallᵊḥˈennû שׁלח send וְ wᵊ וְ and עַל־ ʕal- עַל upon עַ֥ם ʕˌam עַם people עֶבְרָתִ֖י ʕevrāṯˌî עֶבְרָה anger אֲצַוֶּ֑נּוּ ʔᵃṣawwˈennû צוה command לִ li לְ to שְׁלֹ֤ל šᵊlˈōl שׁלל plunder שָׁלָל֙ šālˌāl שָׁלָל plunder וְ wᵊ וְ and לָ lā לְ to בֹ֣ז vˈōz בזז spoil בַּ֔ז bˈaz בַּז spoiling וּו *û וְ and לְל *lᵊ לְ to שׂוּמֹ֥ושׂימו *śûmˌô שׂים put מִרְמָ֖ס mirmˌās מִרְמָס trampled land כְּ kᵊ כְּ as חֹ֥מֶר ḥˌōmer חֹמֶר clay חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside
10:6. ad gentem fallacem mittam eum et contra populum furoris mei mandabo illi ut auferat spolia et diripiat praedam et ponat illum in conculcationem quasi lutum platearumI will send him to a deceitful nation, and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey, and to tread them down like the mire of the streets.
6. I will send him against a profane nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
10:6. I will send him to a deceitful nation, and I will order him against the people of my fury, so that he may take away the plunder, and tear apart the prey, and place it to be trampled like the mud of the streets.
10:6. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets:

10:6 Я пошлю его против народа нечестивого и против народа гнева Моего, дам ему повеление ограбить грабежом и добыть добычу и попирать его, как грязь на улицах.
10:6
τὴν ο the
ὀργήν οργη passion; temperament
μου μου of me; mine
εἰς εις into; for
ἔθνος εθνος nation; caste
ἄνομον ανομος lawless
ἀποστελῶ αποστελλω send off / away
καὶ και and; even
τῷ ο the
ἐμῷ εμος mine; my own
λαῷ λαος populace; population
συντάξω συντασσω coordinate; arrange
ποιῆσαι ποιεω do; make
σκῦλα σκυλον spoil
καὶ και and; even
προνομὴν προνομη and; even
καταπατεῖν καταπατεω trample
τὰς ο the
πόλεις πολις city
καὶ και and; even
θεῖναι τιθημι put; make
αὐτὰς αυτος he; him
εἰς εις into; for
κονιορτόν κονιορτος dust
10:6
בְּ bᵊ בְּ in
גֹ֤וי ḡˈôy גֹּוי people
חָנֵף֙ ḥānˌēf חָנֵף alienated
אֲשַׁלְּחֶ֔נּוּ ʔᵃšallᵊḥˈennû שׁלח send
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עַ֥ם ʕˌam עַם people
עֶבְרָתִ֖י ʕevrāṯˌî עֶבְרָה anger
אֲצַוֶּ֑נּוּ ʔᵃṣawwˈennû צוה command
לִ li לְ to
שְׁלֹ֤ל šᵊlˈōl שׁלל plunder
שָׁלָל֙ šālˌāl שָׁלָל plunder
וְ wᵊ וְ and
לָ לְ to
בֹ֣ז vˈōz בזז spoil
בַּ֔ז bˈaz בַּז spoiling
וּו
וְ and
לְל
*lᵊ לְ to
שׂוּמֹ֥ושׂימו
*śûmˌô שׂים put
מִרְמָ֖ס mirmˌās מִרְמָס trampled land
כְּ kᵊ כְּ as
חֹ֥מֶר ḥˌōmer חֹמֶר clay
חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside
10:6. ad gentem fallacem mittam eum et contra populum furoris mei mandabo illi ut auferat spolia et diripiat praedam et ponat illum in conculcationem quasi lutum platearum
I will send him to a deceitful nation, and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey, and to tread them down like the mire of the streets.
10:6. I will send him to a deceitful nation, and I will order him against the people of my fury, so that he may take away the plunder, and tear apart the prey, and place it to be trampled like the mud of the streets.
10:6. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: О каком народе здесь идет речь - неясно. Но по связи речи, вероятнее всего, видеть здесь народ еврейский. Этот народ возбудил своим нечестием гнев Всевышнего, и Господь посылает против него ассирийцев, которые должны смирить его, причинить ему значительный вред, хотя и не истреблять его вовсе.
Albert Barnes: Notes on the Bible - 1834
10:6: I will send him - Implying that he was entirely in the hand of God, and subject to his direction; and showing that God has control over kings and conqueror's; Pro 21:1.
Against an hypocritical nation - Whether the prophet here refers to Ephraim, or to Judah, or to the Jewish people in general, has been an object of inquiry among interpreters. As the designs of Sennacherib were mainly against Judah. it is probable that that part of the nation was intended. This is evidently the case, if, as has been supposed, the prophecy was uttered after the captivity of the ten tribes; see Isa 10:20. It need scarcely be remarked, that it was eminently the characteristic of the nation that they were hypocritical; compare Isa 9:17; Mat 15:17; Mar 7:6.
And against the people of my wrath - That is, those who were the objects of my wrath; or the people on whom I am about to pour out my indignation.
To take the spoil - To plunder them.
And to tread them down - Hebrew, 'And to make them a treading down.' The expression is drawn from war, where the vanquished and the slain are trodden down by the horses of the conquering army. It means here, that the Assyrian would humble and subdue the people; that he would trample indignantly on the nation, regarding them with contempt, and no more to be esteemed than the mire of the streets. A similar figure occurs in Zac 10:5 : 'And they shall be as mighty men which tread down their enemies in the mire of the streets in battle.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: against: Isa 9:17, Isa 19:17, Isa 29:13, Isa 30:9-11, Isa 33:14; Jer 3:10, Jer 4:14; Mat 15:7
will I give: Isa 10:13, Isa 10:14, Isa 37:26, Isa 37:27, Isa 41:25, Isa 45:1-5; Jer 25:9, Jer 34:22, Jer 47:6, Jer 47:7
tread them: Heb. lay them a treading, Isa 22:5, Isa 63:3, Isa 63:6; Sa2 22:43; Mic 7:10; Zac 10:5
Geneva 1599
10:6 I will send (f) him against an hypocritical nation, and against the people of my wrath will I command him, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
(f) That is, the Assyrians against the Jews who are hypocrites. In the sixth and seventh verse is declared the difference of the work of God and of the wicked in one very thing and act: for God's intention is to chastise them for their amendment, and the Assyrians purpose is to destroy them to enrich themselves. Thus in respect to God's justice, it is God's work, but in respect to their own malice, it is the work of the devil.
John Gill
10:6 I will send him against a hypocritical nation,.... The people of Israel, who might well be called so, since everyone of them was a hypocrite, Is 9:17 pretending to love, fear, and serve the Lord, when it was only outwardly, and by profession, and not in deed, and in truth; their character contains the reason of the Lord's calling and sending the Assyrian to correct and chastise them:
and against the people of my wrath: who provoked him to wrath, were deserving of it, and upon whom he was about to bring it; it was their hypocrisy that stirred up his wrath against them; nothing is more hateful to God than that:
will I give him a charge, to take the spoil, and to take the prey: that is, the Assyrian monarch, to make a spoil and a prey of the people of the Jews, not by any legal commission, or express command, but by the secret power of his providence, guiding and directing him into the land of Judea, to ravage and spoil it:
and to tread them down like the mire of the streets: which denotes the great subjection of the inhabitants of it to him; the very low and mean estate into which they should be brought; the great contempt they should be had in; the little account that should be had of them; and their inability to help and recover themselves.
John Wesley
10:6 Send him - By my providence, giving him both occasion and inclination to this expedition.
Robert Jamieson, A. R. Fausset and David Brown
10:6 send him--"Kings' hearts are in the hand of the Lord" (Prov 21:1).
hypocritical--polluted [HORSLEY].
nation--Judah, against whom Sennacherib was forming designs.
of my wrath--objects of My wrath.
give . . . charge-- (Jer 34:22).
and to tread, &c.--HORSLEY translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Is 10:12; Is 33:1; Zech 10:5). But see Is 37:26.
10:710:7: Իսկ նա ո՛չ այսպէս ած զմտաւ, եւ ո՛չ այսպէս համարեցաւ յանձին. այլ դարձո՛յց զմիտս իւր սատակել զազգս ո՛չ սակաւս։
7 Իսկ Ասորեստանի իշխանն այդպէս չմտածեց, ինքն իր մտքում այդպէս չխորհեց, այլ մտադրուեց բնաջնջել ոչ քիչ ազգերի:
7 Բայց անիկա այնպէս չի մտածեր Ու սրտովը այնպէս չի խորհիր. Հապա իր միտքը դրեր է որ կորսնցնէ Եւ շատ ազգեր բնաջինջ ընէ։
Իսկ նա ոչ այսպէս ած զմտաւ, եւ ոչ այսպէս համարեցաւ յանձին, այլ դարձոյց զմիտս իւր սատակել զազգս ոչ սակաւս:

10:7: Իսկ նա ո՛չ այսպէս ած զմտաւ, եւ ո՛չ այսպէս համարեցաւ յանձին. այլ դարձո՛յց զմիտս իւր սատակել զազգս ո՛չ սակաւս։
7 Իսկ Ասորեստանի իշխանն այդպէս չմտածեց, ինքն իր մտքում այդպէս չխորհեց, այլ մտադրուեց բնաջնջել ոչ քիչ ազգերի:
7 Բայց անիկա այնպէս չի մտածեր Ու սրտովը այնպէս չի խորհիր. Հապա իր միտքը դրեր է որ կորսնցնէ Եւ շատ ազգեր բնաջինջ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 Но он не так подумает и не так помыслит сердце его; у него будет на сердце разорить и истребить немало народов.
10:7 αὐτὸς αυτος he; him δὲ δε though; while οὐχ ου not οὕτως ουτως so; this way ἐνεθυμήθη ενθυμεομαι devise; plan καὶ και and; even τῇ ο the ψυχῇ ψυχη soul οὐχ ου not οὕτως ουτως so; this way λελόγισται λογιζομαι account; count ἀλλὰ αλλα but ἀπαλλάξει απαλλασσω discharge; deliver ὁ ο the νοῦς νους intellect; mind αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the ἔθνη εθνος nation; caste ἐξολεθρεῦσαι εξολοθρευω utterly ruin οὐκ ου not ὀλίγα ολιγος few; sparse
10:7 וְ wᵊ וְ and הוּא֙ hû הוּא he לֹא־ lō- לֹא not כֵ֣ן ḵˈēn כֵּן thus יְדַמֶּ֔ה yᵊḏammˈeh דמה be like וּ û וְ and לְבָבֹ֖ו lᵊvāvˌô לֵבָב heart לֹא־ lō- לֹא not כֵ֣ן ḵˈēn כֵּן thus יַחְשֹׁ֑ב yaḥšˈōv חשׁב account כִּ֚י ˈkî כִּי that לְ lᵊ לְ to הַשְׁמִ֣יד hašmˈîḏ שׁמד destroy בִּ bi בְּ in לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart וּ û וְ and לְ lᵊ לְ to הַכְרִ֥ית haḵrˌîṯ כרת cut גֹּויִ֖ם gôyˌim גֹּוי people לֹ֥א lˌō לֹא not מְעָֽט׃ mᵊʕˈāṭ מְעַט little
10:7. ipse autem non sic arbitrabitur et cor eius non ita aestimabit sed ad conterendum erit cor eius et ad internicionem gentium non paucarumBut he shall not take it so, and his heart shall not think so: but his heart shall be set to destroy, and to cut off nations not a few.
7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and to cut off nations not a few.
10:7. But he will not consider it to be so, and his heart will not suppose it to be this way. Instead, his heart will be set to crush and to exterminate more than a few nations.
10:7. Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few.
Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few:

10:7 Но он не так подумает и не так помыслит сердце его; у него будет на сердце разорить и истребить немало народов.
10:7
αὐτὸς αυτος he; him
δὲ δε though; while
οὐχ ου not
οὕτως ουτως so; this way
ἐνεθυμήθη ενθυμεομαι devise; plan
καὶ και and; even
τῇ ο the
ψυχῇ ψυχη soul
οὐχ ου not
οὕτως ουτως so; this way
λελόγισται λογιζομαι account; count
ἀλλὰ αλλα but
ἀπαλλάξει απαλλασσω discharge; deliver
ο the
νοῦς νους intellect; mind
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
ἔθνη εθνος nation; caste
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
οὐκ ου not
ὀλίγα ολιγος few; sparse
10:7
וְ wᵊ וְ and
הוּא֙ הוּא he
לֹא־ lō- לֹא not
כֵ֣ן ḵˈēn כֵּן thus
יְדַמֶּ֔ה yᵊḏammˈeh דמה be like
וּ û וְ and
לְבָבֹ֖ו lᵊvāvˌô לֵבָב heart
לֹא־ lō- לֹא not
כֵ֣ן ḵˈēn כֵּן thus
יַחְשֹׁ֑ב yaḥšˈōv חשׁב account
כִּ֚י ˈkî כִּי that
לְ lᵊ לְ to
הַשְׁמִ֣יד hašmˈîḏ שׁמד destroy
בִּ bi בְּ in
לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart
וּ û וְ and
לְ lᵊ לְ to
הַכְרִ֥ית haḵrˌîṯ כרת cut
גֹּויִ֖ם gôyˌim גֹּוי people
לֹ֥א lˌō לֹא not
מְעָֽט׃ mᵊʕˈāṭ מְעַט little
10:7. ipse autem non sic arbitrabitur et cor eius non ita aestimabit sed ad conterendum erit cor eius et ad internicionem gentium non paucarum
But he shall not take it so, and his heart shall not think so: but his heart shall be set to destroy, and to cut off nations not a few.
10:7. But he will not consider it to be so, and his heart will not suppose it to be this way. Instead, his heart will be set to crush and to exterminate more than a few nations.
10:7. Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ассирияне не удовольствуются разорением Иудейского царства, опустошением его. Они захотят истребить, т. е. совершенно уничтожить и это царство и многие другие.
Albert Barnes: Notes on the Bible - 1834
10:7: Howbeit he meaneth not so - It is not his purpose to be the instrument, in the hand of God, of executing his designs. He has a different plan; a plan of his own which he intends to accomplish.
Neither doth his heart think so - He does not intend or design it. The "heart" here, is put to express "purpose, or will."
It is "in his heart to cut off nations - Utterly to destroy or to annihilate their political existence.
Not a few - The ambitious purpose of Sennacherib was not confined to Judea. His plan was also to invade and to conquer Egypt; and the destruction of Judea, was only a part of his scheme; Isa 20:1-6. This is a most remarkable instance of the supremacy which God asserts over the purposes of wicked people. Sennacherib formed his own plan without compulsion. He devised large purposes of ambition, and intended to devastate kingdoms. And yet God says that he was under his direction, and that his plans would be overruled to further his own purposes. Thus 'the wrath of man would be made to praise him;' Psa 76:10. And from this we may learn
(1) That wicked people form their plans and devices with perfect freedom. They lay their schemes as if there were no superintending providence; and feel, correctly, that they are not under the laws of compulsion, or of fate.
(2) That God presides over their schemes. and suffers them to be formed and executed with reference to his own purposes.
(3) That the plans of wicked people often, though they do not intend it, go to execute the purposes of God. Their schemes result in just what they did not intend - the furtherance of his plans, and the promotion of his glory
(4) That their plans are, nevertheless, wicked and abominable. They are to be judged according to what they are in themselves, and not according to the use which God may make of them by counteracting or overruling them. "Their" intention is evil; and by that they must be judged. That God brings good out of them, is contrary to their design, and a thing for which "they" deserve no credit, and should receive no reward.
(5) The wicked are in the hands of God.
(6) There is a superintending providence; and people cannot defeat the purposes of the Almighty. This extends to princes on their thrones; to the rich, the great, and the mighty, as well as to the poor and the humble - and to the humble as well as to the rich and the great. Over all people is this superintending and controlling providence; and all are subject to the direction of God.
(7) It has often happened, "in fact," that the plans of wicked people have been made to contribute to the purposes of God. Instances like those of Pharaoh, of Cyrus, and of Sennacherib; of Pontius Pilate, and of the kings and emperors who persecuted the early Christian church, show that they are in the hand of God, and that he can overrule their wrath and wickedness to his glory. The madness of Pharaoh was the occasion of the signal displays of the power of God in Egypt. The wickedness, and weakness, and flexibility of Pilate, was the occasion of the atonement made for the sins of the world. And the church rose, in its primitive brightness and splendor, amid the flames which persecution kindled, and was augmented in numbers, and in moral loveliness and power, just in proportion as the wrath of monarchs raged to destroy it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: he meaneth: Gen 50:20; Mic 4:11, Mic 4:12; Act 2:23, Act 13:27-30
in his heart: Isa 36:18-20, Isa 37:11-13
Carl Friedrich Keil and Franz Delitzsch
10:7
Asshur was to be an instrument of divine wrath upon all Israel; but it would exalt itself, and make itself the end instead of the means. Is 10:7 "Nevertheless he meaneth not so, neither doth his heart think so; for it is in his heart to destroy and cut off nations not a few." Asshur did not think so (lo'-cēn), i.e., not as he ought to think, seeing that his power over Israel was determined by Jehovah Himself. For what filled his heart was the endeavour, peculiar to the imperial power, to destroy not a few nations, i.e., as many nations as possible, for the purpose of extending his own dominions, and with the determination to tolerate no other independent nation, and the desire to deal with Judah as with all the rest. For Jehovah was nothing more in his esteem than one of the idols of the nations. Is 10:8-11 "For he saith, Are not my generals all kings? Is not Calno as Carchemish, or Hamath as Arpad, or Samaria as Damascus? As my hand hath reached the kingdoms of the idols, and their graven images were more than those of Jerusalem and Samaria; shall I not, as I have done unto Samaria and her idols, do likewise to Jerusalem and her idols?" The king of Asshur bore the title of the great king (Is 36:4), and indeed, as we may infer from Ezek 26:7, that of the king of kings. The generals in his army he could call kings,
(Note: The question is expressed in Hebrew phraseology, since sar in Assyrian was a superior title to that of melek, as we may see from inscriptions and proper names.)
because the satraps
(Note: Satrapes is the old Persian (arrow-headed) khshatra (Sanscr. xatra) pâvan, i.e., keeper of government. Pâvan (nom. pâvâ), which occurs in the Zendik as an independent word pavan (nom. pavao) in the sense of sentry or watchman, is probably the original of the Hebrew pechâh (see Spiegel, in Kohler on Mal 1:8).)
who led their several contingents were equal to kings in the extent and splendour of their government, and some of them were really conquered kings (cf., 4Kings 25:28). He proudly asks whether every one of the cities named has not been as incapable as the rest, of offering a successful resistance to him. Carchemish is the later Circesium (Cercusium), at the junction of the Chaboras with the Euphrates (see above); Calno, the later Ctesiphon, on the left bank of the Tigris; Arpad (according to Mershid, i. p. 47, in the pashalic of Chaleb, i.e., Aleppo) and Hamath (i.e., Epiphania) were Syrian cities, the latter on the river Orontes, still a large and wealthy place. The king of Asshur had also already conquered Samaria, at the time when the prophet introduced him as uttering these words. Jerusalem, therefore, would be unable to resist him. As he had obtained possession of idolatrous kingdoms (ל מעא, to reach, as in Ps 21:9 : hâ-'elil with the article indicating the genus), which had more idols than Jerusalem or than Samaria; so would he also overcome Jerusalem, which had just as few and just as powerless idols as Samaria had. Observe there that Is 10:11 is the apodosis to Is 10:10, and that the comparative clause of Is 10:10 is repeated in Is 10:11, for the purpose of instituting a comparison, more especially with Samaria and Jerusalem. The king of Asshur calls the gods of the nations by the simple name of idols, though the prophet does not therefore make him speak from his own Israelitish standpoint. On the contrary, the great sin of the king of Asshur consisted in the manner in which he spoke. For since he recognised no other gods than his own Assyrian national deities, he placed Jehovah among the idols of the nations, and, what ought particularly to be observed, with the other idols, whose worship had been introduced into Samaria and Jerusalem. But in this very fact there was so far consolation for the worshippers of Jehovah, that such blasphemy of the one living God would not remain unavenged; whilst for the worshipers of idols it contained a painful lesson, since their gods really deserved nothing better than that contempt should be heaped upon them. The prophet has now described the sin of Asshur. It was ambitious self-exaltation above Jehovah, amounting even to blasphemy. And yet he was only the staff of Jehovah, who could make use of him as He would.
John Gill
10:7 Howbeit he meaneth not so, neither doth his heart think so,.... His purposes, intentions, and thoughts, were not as the Lord's; he did not imagine that he was only the rod of his anger, and the staff of his indignation, a minister of his wrath, and the executioner of his vengeance; he thought he was his own lord and master, and acted by his own power, and according to his own will, and was not under the direction and restraints of another; his intention was not to chastise and correct the people of the Jews, but utterly to destroy them, and not them only, but many other nations; as follows:
but it is in his heart to destroy and cut off nations, not a few; not the nation of the Jews only, but many others, and so establish an universal monarchy; and what flushed him with hope and expectation of success were the magnificence of his princes, and the conquests he had already made.
John Wesley
10:7 Howbeit - He doth not design the execution of my will, but only to enlarge his own empire. Which is seasonably added, to justify God in his judgments threatened to the Assyrian. To cut off - To sacrifice multitudes of people to his own ambition and covetousness.
Robert Jamieson, A. R. Fausset and David Brown
10:7 meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes.
think--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Ps 76:10; Mic 4:12). So Joseph's brethren (Gen 50:20; Prov 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment.
heart to destroy . . . not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Is 20:1-6; Zech 1:15).
10:810:8: Եւ եթէ ասիցեն ցնա. Դու միա՞յն իցես իշխան. ասիցէ[9694]. [9694] Ոմանք. Միա՞յն ես իշխան. ասասցէ... (9) ՚ի վեր քան զԲաբելովնն է։
8 Եւ եթէ նրան ասեն, թէ՝ «Միայն դո՞ւ ես լինելու իշխան»,
8 Վասն զի կ’ըսէ.«Միթէ իմ իշխաններս ամէնքն ալ թագաւորներ չե՞ն.
[148]Եւ եթէ ասիցեն ցնա. Դու միա՞յն իցես իշխան:

10:8: Եւ եթէ ասիցեն ցնա. Դու միա՞յն իցես իշխան. ասիցէ[9694].
[9694] Ոմանք. Միա՞յն ես իշխան. ասասցէ... (9) ՚ի վեր քան զԲաբելովնն է։
8 Եւ եթէ նրան ասեն, թէ՝ «Միայն դո՞ւ ես լինելու իշխան»,
8 Վասն զի կ’ըսէ.«Միթէ իմ իշխաններս ամէնքն ալ թագաւորներ չե՞ն.
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 Ибо он скажет:
10:8 καὶ και and; even ἐὰν εαν and if; unless εἴπωσιν επω say; speak αὐτῷ αυτος he; him σὺ συ you μόνος μονος only; alone εἶ ειμι be ἄρχων αρχων ruling; ruler
10:8 כִּ֖י kˌî כִּי that יֹאמַ֑ר yōmˈar אמר say הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not שָׂרַ֛י śārˈay שַׂר chief יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together מְלָכִֽים׃ mᵊlāḵˈîm מֶלֶךְ king
10:8. dicet enimFor he shall say:
8. For he saith, Are not my princes all of them kings?
10:8. For he will say:
10:8. For he saith, [Are] not my princes altogether kings?
For he saith, [Are] not my princes altogether kings:

10:8 Ибо он скажет: <<не все ли цари князья мои?
10:8
καὶ και and; even
ἐὰν εαν and if; unless
εἴπωσιν επω say; speak
αὐτῷ αυτος he; him
σὺ συ you
μόνος μονος only; alone
εἶ ειμι be
ἄρχων αρχων ruling; ruler
10:8
כִּ֖י kˌî כִּי that
יֹאמַ֑ר yōmˈar אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
שָׂרַ֛י śārˈay שַׂר chief
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
מְלָכִֽים׃ mᵊlāḵˈîm מֶלֶךְ king
10:8. dicet enim
For he shall say:
10:8. For he will say:
10:8. For he saith, [Are] not my princes altogether kings?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Период времени от 900: до 650: г. до Р. Х. был самым цветущим периодом в истории Ассирийской монархии, и Исаия, живший в 8-м веке, был, конечно, свидетелем этого расцвета Ассирии. Цари ассирийские подчинили себе всю "западную страну", включая Финикию, Филистимскую землю, Едом и царство Израильское. Царь Асаргаддон завоевал весь Египет, а при Ассур-Банипале (668-626: г.) Ассирийское царство включало в свои пределы все страны от Мидии и Персии до Средиземного моря и от Армении до Аравийской пустыни. Иноземные страны, после их завоевания ассирийцами, оставлялись в том же положении, в каком существовали и раньше, но цари этих стран делались вассалами ассирийского царя и платили ему дань (на это и указывает выражение: князья мои). Поэтому ассирийские цари величали себя титулами: sarru rabbu (великий царь) и sar sarrani (царь царей).
Albert Barnes: Notes on the Bible - 1834
10:8: For he saith - This verse, and the subsequent verses to Isa 10:11, contain the vaunting of the king of Assyria, and the descriptions of his own confidence of success.
Are not my princes altogether kings? - This is a confident boast of his "own" might and power. His own dominion was so great that even his princes were endowed with the ordinary power and "regalia" of kings. The word "princes," may here refer either to those of his own family and court - to the satraps and officers of power in his army, or around his throne: or more probably, it may refer to the subordinate governors whom he had set over the provinces which he had conquered. 'Are they not clothed with royal power and majesty? Are they not of equal splendor with the other monarchs at the earth?' How great, then, must have been his "own" rank and glory to be placed "over" such illustrious sovereigns! It will be recollected, that a common title which oriental monarchs give themselves, is that of King of kings; see Eze 26:7; Dan 2:37; Ezr 7:12. The oriental princes are still distinguished for their sounding titles, and particularly for their claiming dominion over all other princes, and the supremacy over all other earthly powers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: Isa 36:8; Kg2 18:24, Kg2 19:10; Eze 26:7; Dan 2:37
John Gill
10:8 For he saith, are not my princes altogether kings? Meaning either the kings which he had conquered, which were become his princes and subjects; or rather, such were the greatness and glory of his nobles, that they were equal in their riches and dominions to kings, and so were able to furnish him with men and money for such an expedition he had in his heart to undertake, even to conquer and subdue all the nations of the earth: and this he said either to his people, boasting of his grandeur; or in his heart, as Kimchi observes, to encourage himself; or rather more openly before others, in order to discourage and inject terror into the nations he meant to destroy, and particularly the inhabitants of Jerusalem.
John Wesley
10:8 Kings - Equal for power and wealth, and glory, to the kings of other nations.
Robert Jamieson, A. R. Fausset and David Brown
10:8 Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by HINCKS.
princes . . . kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Ezek 26:7; Ezra 7:12).
10:910:9: Ո՞չ առի զաշխարհն որ ՚ի վե՛ր է քան զԲաբելովն, եւ զՔաղանէ ուր աշտարակն շինեցաւ։ Առի՛ եւ զԱրաբիա, եւ զԴամասկոս, եւ զՍամարիա։
9 կը պատասխանի. «Մի՞թէ ես չնուաճեցի այն աշխարհը, որ բարձր է Բաբելոնից, եւ Քաղանէն, ուր աշտարակը կառուցուեց: Ես գրաւեցի նաեւ Արաբիան, Դամասկոսն ու Սամարիան:
9 Քաղանէն Քարքամիսին պէս չէ՞.Եմաթը Արփաթին պէս չէ՞.Սամարիան Դամասկոսին պէս չէ՞։
Ասասցէ. Ո՞չ առի զաշխարհն որ ի վեր է քան զԲաբելոն, եւ զՔաղանէ ուր աշտարակն շինեցաւ. առի եւ զԱրաբիա, եւ զԴամասկոս եւ զՍամարիա:

10:9: Ո՞չ առի զաշխարհն որ ՚ի վե՛ր է քան զԲաբելովն, եւ զՔաղանէ ուր աշտարակն շինեցաւ։ Առի՛ եւ զԱրաբիա, եւ զԴամասկոս, եւ զՍամարիա։
9 կը պատասխանի. «Մի՞թէ ես չնուաճեցի այն աշխարհը, որ բարձր է Բաբելոնից, եւ Քաղանէն, ուր աշտարակը կառուցուեց: Ես գրաւեցի նաեւ Արաբիան, Դամասկոսն ու Սամարիան:
9 Քաղանէն Քարքամիսին պէս չէ՞.Եմաթը Արփաթին պէս չէ՞.Սամարիան Դամասկոսին պէս չէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 Халне не то же ли, что Кархемис? Емаф не то же ли, что Арпад? Самария не то же ли, что Дамаск?
10:9 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned οὐκ ου not ἔλαβον λαμβανω take; get τὴν ο the χώραν χωρα territory; estate τὴν ο the ἐπάνω επανω upon; above Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even Χαλαννη χαλαννη where ὁ ο the πύργος πυργος tower ᾠκοδομήθη οικοδομεω build καὶ και and; even ἔλαβον λαμβανω take; get Ἀραβίαν αραβια Arabia; Aravia καὶ και and; even Δαμασκὸν δαμασκος Damaskos; Thamaskos καὶ και and; even Σαμάρειαν σαμαρεια Samareia; Samaria
10:9 הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not כְּ kᵊ כְּ as כַרְכְּמִ֖ישׁ ḵarkᵊmˌîš כַּרְכְּמִישׁ Carchemish כַּלְנֹ֑ו kalnˈô כַּלְנֹו Calno אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not כְ ḵᵊ כְּ as אַרְפַּד֙ ʔarpˌaḏ אַרְפַּד Arpad חֲמָ֔ת ḥᵃmˈāṯ חֲמָת Hamath אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not כְ ḵᵊ כְּ as דַמֶּ֖שֶׂק ḏammˌeśeq דַּמֶּשֶׂק Damascus שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
10:9. numquid non principes mei simul reges sunt numquid non ut Charchamis sic Chalanno et ut Arfad sic Emath numquid non ut Damascus sic SamariaAre not my princes as so many kings? is not Calano as Charcamis: and Emath as Arphad? is not Samaria as Damascus?
9. Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?
10:9. “Are not my princes like many kings? Is not Calno like Carchemish, and Hamath like Arpad? Is not Samaria like Damascus?
10:9. [Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus?
not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus:

10:9 Халне не то же ли, что Кархемис? Емаф не то же ли, что Арпад? Самария не то же ли, что Дамаск?
10:9
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
οὐκ ου not
ἔλαβον λαμβανω take; get
τὴν ο the
χώραν χωρα territory; estate
τὴν ο the
ἐπάνω επανω upon; above
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
Χαλαννη χαλαννη where
ο the
πύργος πυργος tower
ᾠκοδομήθη οικοδομεω build
καὶ και and; even
ἔλαβον λαμβανω take; get
Ἀραβίαν αραβια Arabia; Aravia
καὶ και and; even
Δαμασκὸν δαμασκος Damaskos; Thamaskos
καὶ και and; even
Σαμάρειαν σαμαρεια Samareia; Samaria
10:9
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
כְּ kᵊ כְּ as
כַרְכְּמִ֖ישׁ ḵarkᵊmˌîš כַּרְכְּמִישׁ Carchemish
כַּלְנֹ֑ו kalnˈô כַּלְנֹו Calno
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
כְ ḵᵊ כְּ as
אַרְפַּד֙ ʔarpˌaḏ אַרְפַּד Arpad
חֲמָ֔ת ḥᵃmˈāṯ חֲמָת Hamath
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
כְ ḵᵊ כְּ as
דַמֶּ֖שֶׂק ḏammˌeśeq דַּמֶּשֶׂק Damascus
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
10:9. numquid non principes mei simul reges sunt numquid non ut Charchamis sic Chalanno et ut Arfad sic Emath numquid non ut Damascus sic Samaria
Are not my princes as so many kings? is not Calano as Charcamis: and Emath as Arphad? is not Samaria as Damascus?
10:9. “Are not my princes like many kings? Is not Calno like Carchemish, and Hamath like Arpad? Is not Samaria like Damascus?
10:9. [Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Царь ассирийский не считает для себя невозможным взятие самой сильнейшей вражеской крепости. Халне, а по-евр. kalno - город неизвестный. Одни считают его тожественным с древним Ктезифоном, который находился на восточ. берегу Тигра к югу от Багдада, другие отожествляют его с г. Куллани, по-видимому, принадлежавшим к владениям Емафским. Этот последний город, действительно, в 738: г. был взят ассирийским царем Тиглат-Пилезером (в ассир. памятниках этот город назван Kunulua или Kinаlіа).

Кархемис - город в земле Хеттеев на правом, западном, берегу Евфрата. Он был присоединен к Ассирии Саргоном (в 717: г.), - но еще раньше его мог взять во время своего похода на запад и Тиглат-Пилезер.

Емаф - по-евр. Hamath - главный город северной Сирии, на р. Оронте. Невдалеке от него, к северу, находился г. Арпад (ныне Tell-Erfad), взятый в 740: г. Тиглат-Пилезером, тогда как Емаф был присоединен к Ассирии только в 720: г. при Саргоне.

Дамаск был взят ассирийцами в 732: г., а Самария - в начале царствования Саргона, в 722: г.
Albert Barnes: Notes on the Bible - 1834
10:9: Is not Calno as Carchemish? - The meaning of this confident boasting is, that none of the cities and nations against which be had directed his arms, had been able to resist him. All had fallen before him; and all were alike prostrate at his feet. Carchemish had been unable to resist him, and Calno had shared the same fate. Arpad had fallen before him, and Hamath in like manner had been subdued. The words which are used here are the same nearly that Rabshakeh used when he was sent by Sennacherib to insult Hezekiah and the Jews; Isa 36:19; Kg2 18:34. "Calno" was a city in the land of Shinar, and was probably the city built by Nimrod, called in Gen 10:10, "Calneh," and at one time the capital of his empire. It is mentioned by Ezekiel, Eze 27:23. According to the Targums, Jerome, Eusebius, and others, Calno or Calneh, was the same city as "Ctesiphon," a large city on the bank of the Tigris, and opposite to Selcucia. - "Gesenius" and "Calmet."
Carchemish - This was a city on the Euphrates, belonging to Assyria. It was taken by Necho, king of Egypt, and re-taken by Nebuchadnezzar in the fourth year of Jehoiachin, king of Judah; Kg2 23:29. Probably it is the same city as Cercusium, or Kirkisia, which is situated in the angle formed by the junction of the Chebar and the Euphrates; compare Jer 46:2; Ch2 25:20.
Hamath - This was a celebrated city of Syria. It is referred to in Gen 10:18, as the seat of one of the tribes of Canaan. It is often mentioned as the northern limit of Canaan. in its widest extent; Num 13:21; Jos 13:5; Jdg 3:3. The Assyrians became masters of this city about 753 years before Christ; Kg2 17:24. Burckhardt mentions this city as situated on both sides of the river Orontes. The town is at present of considerable extent, and contains about 30, 000 inhabitants. There are four bridges over the Orontes, in the town. The trade of the town now is with the Arabs, who buy here their tent-furniture, and their clothes. This city was visited by Eli Smith, in 1834. It lies, says he, on the narrow valley of the 'Asy; and is so nearly concealed by the high banks, that one sees little of it until he actually comes up to the gates: "see" Robinson's "Bib. Researches," vol. iii. App. pp. 176, 177.
Arpad - This city was not far from Hamath, and is called by the Greeks Epiphania; Kg2 18:34.
Samaria - The capital of Israel, or Ephraim. From the mention of this place, it is evident that this prophecy was written after Samaria had been destroyed; see the notes at Isa 7:9; Isa 28:1.
As Damascus - The capital of Syria; see the note at Isa 7:9, and the Analysis of Isa 17:1-14. The Septuagint has varied in their translation here considerably from the Hebrew. They render these verses, 'And he saith, Have I not taken the region beyond Babylon, and Chalane, where the tower was built? and I have taken Arabia, and Damascus, and Samaria.' The main idea, however - the boast of the king of Assyria, is retained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Calno: Amo 6:1, Amo 6:2, Calneh
Carchemish: Ch2 35:20; Jer 46:2
Hamath: Isa 36:19, Isa 37:13; Sa2 8:9; Kg2 17:24; Jer 49:23
Samaria: Isa 7:8, Isa 17:3; Kg2 16:9, Kg2 17:5, Kg2 17:6, Kg2 18:9, Kg2 18:10
Geneva 1599
10:9 [Is] not Calno as (g) Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus?
(g) Seeing that I have overcome one city as well as another, so that none could resist, shall Jerusalem be able to escape my hands?
John Gill
10:9 Is not Calno as Carchemish?.... Jarchi's note is,
"as the children of Carchemish are princes and rulers, so are the children of Calno;''
as if this was giving an instance of the grandeur of his subjects; but much better is the Targum,
"as Carchemish is subdued before me, shall not Calno be so?''
as I or my ancestors have conquered the one, it is as easy for me to conquer the other; or as sure as the one is subject to me, so sure shall the other be; for Carchemish was a city belonging to the Assyrians, situated upon the river Euphrates, 2Chron 35:20 called by Ammianus (k) Circusium; the Syriac version calls it Barchemosh; and Calno is the same with Calneh in the land of Shinar, a city built by Nimrod, Gen 10:10 in the Septuagint version it is called Chalane, and it is added,
"where the tower was built;''
from whence the country, called by Pliny (l) Chalonitis, had its name, the chief city of which was Ctesiphon, thought to be the same with Calneh.
Is not Hamath as Arphad? Hamath and Arphad were both cities conquered by the Assyrians; see 4Kings 18:34 and are both mentioned along with Damascus, Jer 49:23.
Is not Samaria as Damascus? Damascus was the metropolis of Syria, and was taken by the Assyrians; and Samaria was the metropolis of Ephraim, or the ten tribes; see Is 7:8 and was as easy to be taken as Damascus was. The Targum is,
"as Arphad is delivered into my hands, shall not Hamath be so? As I have done to Damascus, so will I do to Samaria.''
(k) L. 23. c. 5. p. 360. (l) Nat. Hist. l. 6. c. 26. and 27.
John Wesley
10:9 Is not - Have not I conquered one place as well as another, the stronger as well as the weaker? Samaria - Or, shall not Samaria be as Damascus? Shall I not take that, as I have done this city?
Robert Jamieson, A. R. Fausset and David Brown
10:9 Is not . . . as--Was there any one of these cities able to withstand me? Not one. So Rab-shakeh vaunts (Is 36:19).
Calno--Calneh, built by Nimrod (Gen 10:10), once his capital, on the Tigris.
Carchemish--Circesium, on the Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by Nebuchadnezzar: by the Euphrates (Jer 46:2).
Hamath--in Syria, north of Canaan (Gen 10:18). Taken by Assyria about 753 B.C. From it colonists were planted by Assyria in Samaria.
Arpad--near Hamath.
Samaria--now overthrown.
Damascus-- (Is 17:1, Is 17:3).
10:1010:10: Որպէս զնոսայն առի ձեռամբ իմով, նո՛յնպէս առից եւ զամենայն իշխանութիւնս։ Ողբացէ՛ք դրօշեալք որ յԵրուսաղէմ եւ ՚ի Սամարիա.
10 Ինչպէս որ դրանք իմ ձեռքով գրաւեցի, այնպէս էլ պիտի նուաճեմ բոլոր իշխանութիւնները»: Ողբացէ՛ք, ո՛վ կուռքեր, որ Երուսաղէմում եւ Սամարիայում էք,
10 Իմ ձեռքս տիրեց կռապաշտ թագաւորութիւններուն*,Որոնց կուռքերը Երուսաղէմի ու Սամարիայի կուռքերէն շատ էին։
Որպէս զնոսայն առի ձեռամբ իմով, նոյնպէս առից եւ զամենայն իշխանութիւնս: Ողբացէք, դրօշեալք, որ յԵրուսաղէմ եւ ի Սամարիա:

10:10: Որպէս զնոսայն առի ձեռամբ իմով, նո՛յնպէս առից եւ զամենայն իշխանութիւնս։ Ողբացէ՛ք դրօշեալք որ յԵրուսաղէմ եւ ՚ի Սամարիա.
10 Ինչպէս որ դրանք իմ ձեռքով գրաւեցի, այնպէս էլ պիտի նուաճեմ բոլոր իշխանութիւնները»: Ողբացէ՛ք, ո՛վ կուռքեր, որ Երուսաղէմում եւ Սամարիայում էք,
10 Իմ ձեռքս տիրեց կռապաշտ թագաւորութիւններուն*,Որոնց կուռքերը Երուսաղէմի ու Սամարիայի կուռքերէն շատ էին։
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10:1010:10 Так как рука моя овладела царствами идольскими, в которых кумиров более, нежели в Иерусалиме и Самарии,
10:10 ὃν ος who; what τρόπον τροπος manner; by means ταύτας ουτος this; he ἔλαβον λαμβανω take; get ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine καὶ και and; even πάσας πας all; every τὰς ο the ἀρχὰς αρχη origin; beginning λήμψομαι λαμβανω take; get ὀλολύξατε ολολυζω howl τὰ ο the γλυπτὰ γλυπτος in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria
10:10 כַּ ka כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] מָצְאָ֣ה māṣᵊʔˈā מצא find יָדִ֔י yāḏˈî יָד hand לְ lᵊ לְ to מַמְלְכֹ֖ת mamlᵊḵˌōṯ מַמְלָכָה kingdom הָ hā הַ the אֱלִ֑יל ʔᵉlˈîl אֱלִיל god וּ û וְ and פְסִ֣ילֵיהֶ֔ם fᵊsˈîlêhˈem פָּסִיל idol מִ mi מִן from ירֽוּשָׁלִַ֖ם yrˈûšālˌaim יְרוּשָׁלִַם Jerusalem וּ û וְ and מִ mi מִן from שֹּׁמְרֹֽון׃ ššōmᵊrˈôn שֹׁמְרֹון Samaria
10:10. quomodo invenit manus mea regna idoli sic et simulacra eorum de Hierusalem et de SamariaAs my hand hath found the kingdoms of the idol, so also their idols of Jerusalem, and of Samaria.
10. As my hand hath found the kingdoms of the idols, whose graven images did excel them of Jerusalem and of Samaria;
10:10. In the same manner as my hand reached the kingdoms of the idol, so also will it reach their false images, those of Jerusalem and of Samaria.
10:10. As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;
As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria:

10:10 Так как рука моя овладела царствами идольскими, в которых кумиров более, нежели в Иерусалиме и Самарии,
10:10
ὃν ος who; what
τρόπον τροπος manner; by means
ταύτας ουτος this; he
ἔλαβον λαμβανω take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἀρχὰς αρχη origin; beginning
λήμψομαι λαμβανω take; get
ὀλολύξατε ολολυζω howl
τὰ ο the
γλυπτὰ γλυπτος in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
10:10
כַּ ka כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
מָצְאָ֣ה māṣᵊʔˈā מצא find
יָדִ֔י yāḏˈî יָד hand
לְ lᵊ לְ to
מַמְלְכֹ֖ת mamlᵊḵˌōṯ מַמְלָכָה kingdom
הָ הַ the
אֱלִ֑יל ʔᵉlˈîl אֱלִיל god
וּ û וְ and
פְסִ֣ילֵיהֶ֔ם fᵊsˈîlêhˈem פָּסִיל idol
מִ mi מִן from
ירֽוּשָׁלִַ֖ם yrˈûšālˌaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
מִ mi מִן from
שֹּׁמְרֹֽון׃ ššōmᵊrˈôn שֹׁמְרֹון Samaria
10:10. quomodo invenit manus mea regna idoli sic et simulacra eorum de Hierusalem et de Samaria
As my hand hath found the kingdoms of the idol, so also their idols of Jerusalem, and of Samaria.
10:10. In the same manner as my hand reached the kingdoms of the idol, so also will it reach their false images, those of Jerusalem and of Samaria.
10:10. As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: От кумиров, по верованию древних, зависело благополучие и крепость царства. Чьи кумиры или боги были сильнее, то государство и должно было одолеть в борьбе. Царь ассирийский поэтому хочет прежде всего взять кумиров, существование которых он предполагает и в Иерусалиме. Взявши себе кумиров иудейских, он этим самым будет держать у себя в подчинении и иудейский народ.

Но какого царя имеет в виду здесь Исаия? Тон речи этого царя (ст. 8-11) очень похож на хвастливый тон одной надписи, в которой Тиглат-Пилезер утверждает, что он забрал богов покоренной им Филистеи (Палестины) в таком множестве, как охотники птицеловы захватывают птиц (ср. Ос 8:5; 10:5). Кроме того, 10-й ст. 10-й главы предполагает еще существование Самарии - наряду с Иерусалимом; - отсюда следует, что Исаия, по-видимому, говорит не об окончательном ее разрушении (ст. 11), которое сопровождалось переселением израильтян в Ахирию, а о взятии ее Тиглат-Пилезером в 734: г.
Albert Barnes: Notes on the Bible - 1834
10:10: The argument in these two verses is this: 'The nations which I have subdued were professedly under the protection of idol gods. Yet those idols were not able to defend them - though stronger than the gods worshipped by Jerusalem and Samaria. And is there any probability, therefore, that the protection on which you who are Jews are leaning, will be able to deliver you?' Jerusalem he regarded as an idolatrous city, like others; and as all others had hitherto been unable to retard his movements, he inferred that it would be so with Jerusalem. This is, therefore, the confident boasting of "a man" who regarded himself as able to vanquish all "the gods" that the nations worshipped. The same confident boasting he uttered when he sent messengers to Hezekiah; Kg2 19:12 : 'Have the gods of the nations delivered them which my father destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden, which were in Thelasar?' Isa 36:18-20 : 'Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath and of Arphad? Where are the gods of Sepharvaim? And have they delivered Samaria out of my hand?'
Hath found - That is, 'I have found them unable to defend themselves by their trust in their idols, and have subdued them.'
The kingdoms of the idols - The kingdoms that worship idols.
And whose graven images - That is, whose idols; or whose representations of the gods. The word properly signifies that which is hewn or cut out; and then the block of wood, or stone, that is carved into an image of the god. Here it, refers to the gods themselves, probably, as having been found to be impotent, though he supposed them to be more powerful that those of Jerusalem and Samaria.
Did excel - Hebrew, 'More than Jerusalem,' where the inseperable preposition מ m, is used to denote comparison. They were "more" to be dreaded; or more mighty than those of Jerusalem.
Of Jerusalem - Jerusalem and Samaria had often been guilty of the worship of idols; and it is probable that Sennacherib regarded them as idolaters in the same sense as other nations. They had given occasion for this suspicion by their having often fallen into idolatrous habits; and the Assyrian monarch did not regard them as in any manner distinguished from surrounding nations. It is not improbable that he was aware that Jerusalem worshipped Yahweh (compare Isa 36:20); but he doubtless regarded Yahweh as a mere tutelary divinity - the special god of that land, as Baal, Ashtaroth, etc., were of the countries in which they were adored. For it was a common doctrine among ancient idolaters, that each nation had its special god; that the claims of that god were to be respected and regarded in that nation; and that thus all nations should worship their own gods undisturbed. Yahweh was thus regarded as the tutelary god of the Jewish nation. The sin of Sennacherib consisted in confounding Yahweh with false gods, and in then setting him at defiance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: the kingdoms: Isa 10:14; Kg2 18:33-35, Kg2 19:12, Kg2 19:13, Kg2 19:17-19; Ch2 32:12-16, Ch2 32:19
John Gill
10:10 As my hand hath found the kingdoms of the idols,.... Which worship idols, as the Targum paraphrases it. He speaks of them as being very easily taken by him; he had no trouble in subduing them; no sooner did he come up to them, and looked on them, and saw where they were, but they fell into his hands; they gave up themselves to him at once, and he took possession of them.
And whose graven images did excel them of Jerusalem and of Samaria; being made of better metal, or more richly ornamented, or worshipped in a more pompous manner; or were "more" than they of Jerusalem and Samaria, exceeded them in number; or were "stronger" and mightier than they, as Kimchi supplies it, and yet could not protect them; or were "from Jerusalem, and from Samaria"; the wicked men of Israel, Jarchi says, supplied all the nations with images, they all sprung from them; and if the idols which came from hence could not secure the nations of the earth from falling into the hands of the Assyrian monarch, neither could they preserve Jerusalem and Samaria from being taken by him.
John Wesley
10:10 The kingdoms - Which worshipped their own idols, and vainly imagined that they could protect them from my power. He calls the gods of the nations, not excepting Jerusalem, idols, by way of contempt, because none of them could deliver their people out of his hands, and because he judged them to be but petty gods, far inferior to the sun, which was the god of the Assyrians.
Robert Jamieson, A. R. Fausset and David Brown
10:10 found--unable to resist me: hath overcome (so Ps 21:8).
and whose--rather, "and their." This clause, down to "Samaria," is parenthetical.
excel--were more powerful. He regards Jerusalem as idolatrous, an opinion which it often had given too much ground for: Jehovah was in his view the mere local god of Judea, as Baal of the countries where it was adored, nay, inferior in power to some national gods (Is 36:19-20; Is 37:12). See in opposition, Is 37:20; Is 46:1.
As my hand . . . shall I not, as I have--a double protasis. Agitation makes one accumulate sentences.
10:1110:11: զի զոր օրինակ արարի՛ ընդ Սամարիա՝ եւ ընդ ձեռագործս իւր, նո՛յնպէս արարից ընդ Երուսաղէմ՝ եւ ընդ կո՛ւռս իւր։
11 քանզի ինչպէս որ վարուեցի Սամարիայի եւ նրա ձեռակերտների հետ, նոյն կերպ էլ վարուելու եմ Երուսաղէմի եւ նրա կուռքերի հետ:
11 Միթէ Սամարիային ու անոր կուռքերուն ըրածիս պէս, Երուսաղէմին ու անոր կուռքերուն ալ պիտի չընե՞մ»։
զի`` զոր օրինակ արարի ընդ Սամարիա եւ ընդ ձեռագործս իւր, նոյնպէս արարից ընդ Երուսաղէմ եւ ընդ կուռս իւր:

10:11: զի զոր օրինակ արարի՛ ընդ Սամարիա՝ եւ ընդ ձեռագործս իւր, նո՛յնպէս արարից ընդ Երուսաղէմ՝ եւ ընդ կո՛ւռս իւր։
11 քանզի ինչպէս որ վարուեցի Սամարիայի եւ նրա ձեռակերտների հետ, նոյն կերպ էլ վարուելու եմ Երուսաղէմի եւ նրա կուռքերի հետ:
11 Միթէ Սամարիային ու անոր կուռքերուն ըրածիս պէս, Երուսաղէմին ու անոր կուռքերուն ալ պիտի չընե՞մ»։
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10:1110:11 то не сделаю ли того же с Иерусалимом и изваяниями его, что сделал с Самариею и идолами ее?>>
10:11 ὃν ος who; what τρόπον τροπος manner; by means γὰρ γαρ for ἐποίησα ποιεω do; make Σαμαρείᾳ σαμαρεια Samareia; Samaria καὶ και and; even τοῖς ο the χειροποιήτοις χειροποιητος handmade αὐτῆς αυτος he; him οὕτως ουτως so; this way ποιήσω ποιεω do; make καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τοῖς ο the εἰδώλοις ειδωλον idol αὐτῆς αυτος he; him
10:11 הֲ hᵃ הֲ [interrogative] לֹ֗א lˈō לֹא not כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֛יתִי ʕāśˈîṯî עשׂה make לְ lᵊ לְ to שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria וְ wᵊ וְ and לֶ le לְ to אֱלִילֶ֑יהָ ʔᵉlîlˈeʸhā אֱלִיל god כֵּ֛ן kˈēn כֵּן thus אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make לִ li לְ to ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and לַ la לְ to עֲצַבֶּֽיהָ׃ ס ʕᵃṣabbˈeʸhā . s עָצָב image
10:11. numquid non sicut feci Samariae et idolis eius sic faciam Hierusalem et simulacris eiusShall I not, as I have done to Samaria and her idols, so do to Jerusalem and her idols?
11. shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
10:11. Should I not do to Jerusalem and her false images, just as I have done to Samaria and her idols?”
10:11. Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols:

10:11 то не сделаю ли того же с Иерусалимом и изваяниями его, что сделал с Самариею и идолами ее?>>
10:11
ὃν ος who; what
τρόπον τροπος manner; by means
γὰρ γαρ for
ἐποίησα ποιεω do; make
Σαμαρείᾳ σαμαρεια Samareia; Samaria
καὶ και and; even
τοῖς ο the
χειροποιήτοις χειροποιητος handmade
αὐτῆς αυτος he; him
οὕτως ουτως so; this way
ποιήσω ποιεω do; make
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῆς αυτος he; him
10:11
הֲ hᵃ הֲ [interrogative]
לֹ֗א lˈō לֹא not
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֛יתִי ʕāśˈîṯî עשׂה make
לְ lᵊ לְ to
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
וְ wᵊ וְ and
לֶ le לְ to
אֱלִילֶ֑יהָ ʔᵉlîlˈeʸhā אֱלִיל god
כֵּ֛ן kˈēn כֵּן thus
אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make
לִ li לְ to
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
לַ la לְ to
עֲצַבֶּֽיהָ׃ ס ʕᵃṣabbˈeʸhā . s עָצָב image
10:11. numquid non sicut feci Samariae et idolis eius sic faciam Hierusalem et simulacris eius
Shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her idols?
10:11. Should I not do to Jerusalem and her false images, just as I have done to Samaria and her idols?”
10:11. Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
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Albert Barnes: Notes on the Bible - 1834
10:11
Shall I not ... - 'Shall I not meet with the same success at Jerusalem that I have elsewhere? As I have overcome all others and as Jerusalem has no particular advantages; as the gods of other nations were more in number, and mightier than those of Jerusalem, and yet were unable to resist me; what is there in Jerusalem that can stay my progress?'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: as I have: Isa 36:19, Isa 36:20, Isa 37:10-13
John Gill
10:11 Shall I not, as I have done to Samaria, and her idols,.... Kimchi observes, that what is said in the preceding verses was said before Samaria was taken, but this after it was taken:
so do to Jerusalem, and her idols; he had taken Samaria, and carried the ten tribes captive, and now his eye was upon Judah and Jerusalem; and such was his insolence, impiety, and blasphemy, that he reckons the true God, whom the Jews worshipped, among the idols of the Gentiles, and upon a level with them, if not inferior to them, especially to his own idol, and thought himself superior to him.
10:1210:12: Եւ եղիցի յորժամ կատարեսցէ Տէր առնե՛լ զամենայն ինչ ՚ի լերին Սիոնի եւ յԵրուսաղէմ, ածցէ՛ ՚ի վերայ մեծամտին բարկութիւն. ՚ի վերայ իշխանին Ասորեստանեայց, եւ ՚ի վերայ հպարտացեալ փառաւորաց աչաց նորա[9695]։ [9695] Ոմանք. Ածցէ եւ ՚ի վեր մեծա՛՛... փառաց աչաց նորա։
12 Այնպէս պիտի լինի, որ, երբ Տէրը վերջացնի ամէն ինչ, որ կատարելու է Սիոնի բարձունքի վրայ եւ Երուսաղէմում, իր բարկութիւնը պիտի թափի նաեւ մեծամտացողի վրայ, Ասորեստանի իշխանի եւ գոռոզութեամբ փայլող նրա աչքերի վրայ:
12 Երբ Տէրը Սիօն լերանը վրայ Ու Երուսաղէմի մէջ իր գործը կատարէ, Ասորեստանի թագաւորին հպարտացած սրտին պտուղը Եւ անոր ամբարտաւան աչքերուն փառքը պիտի պատժեմ։
Եւ եղիցի յորժամ կատարեսցէ Տէր առնել զամենայն ինչ ի լերին Սիոնի եւ յԵրուսաղէմ, ածցէ եւ ի վերայ մեծամտին բարկութիւն, ի վերայ իշխանին Ասորեստանեայց եւ ի վերայ հպարտացեալ փառաց աչաց նորա:

10:12: Եւ եղիցի յորժամ կատարեսցէ Տէր առնե՛լ զամենայն ինչ ՚ի լերին Սիոնի եւ յԵրուսաղէմ, ածցէ՛ ՚ի վերայ մեծամտին բարկութիւն. ՚ի վերայ իշխանին Ասորեստանեայց, եւ ՚ի վերայ հպարտացեալ փառաւորաց աչաց նորա[9695]։
[9695] Ոմանք. Ածցէ եւ ՚ի վեր մեծա՛՛... փառաց աչաց նորա։
12 Այնպէս պիտի լինի, որ, երբ Տէրը վերջացնի ամէն ինչ, որ կատարելու է Սիոնի բարձունքի վրայ եւ Երուսաղէմում, իր բարկութիւնը պիտի թափի նաեւ մեծամտացողի վրայ, Ասորեստանի իշխանի եւ գոռոզութեամբ փայլող նրա աչքերի վրայ:
12 Երբ Տէրը Սիօն լերանը վրայ Ու Երուսաղէմի մէջ իր գործը կատարէ, Ասորեստանի թագաւորին հպարտացած սրտին պտուղը Եւ անոր ամբարտաւան աչքերուն փառքը պիտի պատժեմ։
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10:1210:12 И будет, когда Господь совершит все Свое дело на горе Сионе и в Иерусалиме, скажет: посмотрю на успех надменного сердца царя Ассирийского и на тщеславие высоко поднятых глаз его.
10:12 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once συντελέσῃ συντελεω consummate; finish κύριος κυριος lord; master πάντα πας all; every ποιῶν ποιος of what kind; which ἐν εν in τῷ ο the ὄρει ορος mountain; mount Σιων σιων Siōn; Sion καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐπάξει επαγω instigate; bring on ἐπὶ επι in; on τὸν ο the νοῦν νους intellect; mind τὸν ο the μέγαν μεγας great; loud τὸν ο the ἄρχοντα αρχων ruling; ruler τῶν ο the Ἀσσυρίων ασσυριος and; even ἐπὶ επι in; on τὸ ο the ὕψος υψος height; on high τῆς ο the δόξης δοξα glory τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him
10:12 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יְבַצַּ֤ע yᵊvaṣṣˈaʕ בצע cut off אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מַֽעֲשֵׂ֔הוּ mˈaʕᵃśˈēhû מַעֲשֶׂה deed בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion וּ û וְ and בִ vi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem אֶפְקֹ֗ד ʔefqˈōḏ פקד miss עַל־ ʕal- עַל upon פְּרִי־ pᵊrî- פְּרִי fruit גֹ֨דֶל֙ ḡˈōḏel גֹּדֶל greatness לְבַ֣ב lᵊvˈav לֵבָב heart מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and עַל־ ʕal- עַל upon תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour ר֥וּם rˌûm רוּם height עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
10:12. et erit cum impleverit Dominus cuncta opera sua in monte Sion et in Hierusalem visitabo super fructum magnifici cordis regis Assur et super gloriam altitudinis oculorum eiusAnd it shall come to pass, that when the Lord shall have performed all his works in mount Sion, and in Jerusalem, I will visit the fruit of the proud heart of the king of Assyria, and the glory of the haughtiness of his eyes.
12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
10:12. And this shall be: when the Lord will have completed each of his works on Mount Zion and in Jerusalem, I will act against the fruit of the exalted heart of king Assur, and against the glory of the haughtiness of his eyes.
10:12. Wherefore it shall come to pass, [that] when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
Wherefore it shall come to pass, [that] when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks:

10:12 И будет, когда Господь совершит все Свое дело на горе Сионе и в Иерусалиме, скажет: посмотрю на успех надменного сердца царя Ассирийского и на тщеславие высоко поднятых глаз его.
10:12
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
συντελέσῃ συντελεω consummate; finish
κύριος κυριος lord; master
πάντα πας all; every
ποιῶν ποιος of what kind; which
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
Σιων σιων Siōn; Sion
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐπάξει επαγω instigate; bring on
ἐπὶ επι in; on
τὸν ο the
νοῦν νους intellect; mind
τὸν ο the
μέγαν μεγας great; loud
τὸν ο the
ἄρχοντα αρχων ruling; ruler
τῶν ο the
Ἀσσυρίων ασσυριος and; even
ἐπὶ επι in; on
τὸ ο the
ὕψος υψος height; on high
τῆς ο the
δόξης δοξα glory
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
αὐτοῦ αυτος he; him
10:12
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יְבַצַּ֤ע yᵊvaṣṣˈaʕ בצע cut off
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מַֽעֲשֵׂ֔הוּ mˈaʕᵃśˈēhû מַעֲשֶׂה deed
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
אֶפְקֹ֗ד ʔefqˈōḏ פקד miss
עַל־ ʕal- עַל upon
פְּרִי־ pᵊrî- פְּרִי fruit
גֹ֨דֶל֙ ḡˈōḏel גֹּדֶל greatness
לְבַ֣ב lᵊvˈav לֵבָב heart
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
תִּפְאֶ֖רֶת tifʔˌereṯ תִּפְאֶרֶת splendour
ר֥וּם rˌûm רוּם height
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
10:12. et erit cum impleverit Dominus cuncta opera sua in monte Sion et in Hierusalem visitabo super fructum magnifici cordis regis Assur et super gloriam altitudinis oculorum eius
And it shall come to pass, that when the Lord shall have performed all his works in mount Sion, and in Jerusalem, I will visit the fruit of the proud heart of the king of Assyria, and the glory of the haughtiness of his eyes.
10:12. And this shall be: when the Lord will have completed each of his works on Mount Zion and in Jerusalem, I will act against the fruit of the exalted heart of king Assur, and against the glory of the haughtiness of his eyes.
10:12. Wherefore it shall come to pass, [that] when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Свое дело - т. е. суд над Иудою и, в частности, над Иерусалимом, не желавшим подчиниться воле Божией; какую возвещал ему, напр., пророк Исаия (гл. 7).

Посмотрю. Eвp. глагол, здесь стоящий (pha kad), часто имеет значение наказывать.

Успех надменного сердца - в переводе с евр.: плод гордости, т. е. гордые, надменные речи, составляющие плод внутреннего надменного настроения ассирийского царя.

И на тщеславие... правильнее и проще: "и его хвастливую гордость".
Adam Clarke: Commentary on the Bible - 1831
10:12: The Lord "Jehovah" - For אדני Adonai, fourteen MSS. and three editions read יהוה Yehovah.
The fruit "The effect" - "פרי peri, f. צבי tsebi, vid. Isa 13:19, sed confer, Pro 1:31; Pro 31:16, Pro 31:31." - Secker. The Chaldee renders the word פרי peri by עיבדי obadey, works; which seems to be the true sense; and I have followed it. - L.
Albert Barnes: Notes on the Bible - 1834
10:12: Wherefore ... - In this verse God, by the prophet, threatens punishment to the king of Assyria for his pride, and wicked designs.
His whole work - His entire plan in regard to the punishment of the Jews. He sent the king of Assyria for a specific purpose to execute his justice on the people of Jerusalem. That plan he would execute entirely by the hand of Sennacherib, and would "then" inflict deserved, punishment on Sennacherib himself, for his wicked purposes.
Upon mount Zion - Mount Zion was a part of Jerusalem (see the note at Isa 1:8), but it was the residence of the court, the dwelling-place of David and his successors; and perhaps here, where it is mentioned as distinct from Jerusalem, it refers to the court, the princes, nobles, or the government. 'I will execute my purposes against the government, and the people of the city.'
I will punish - Hebrew, 'I will visit;' but here, evidently used to denote punishment; see the note at Isa 10:3.
The fruit of the stout heart - Hebrew, 'The fruit of the greatness of the heart.' The 'greatness of the heart,' is a Hebraism for pride of heart, or great swelling designs and plans formed in the heart. "Fruit" is that which a tree or the earth produces; and then anything which is produced or brought forth in any way. Here it means that which a proud heart had produced or designed, that is, plans of pride and ambition; schemes of conquest and of blood.
The glory of his high looks - Hebrew, 'The glory of the lifting up of his eyes' - an expression indicative of pride and haughtiness. The word "glory," here, evidently refers to the self-complacency, and the air of majesty and haughtiness, which a proud man assumes. In this verse we see -
(1) That God will accomplish all the purposes of which he designs to make wicked people the instruments. "Their" schemes shall be successful just so far as they may contribute to "his" plans, and no further.
(2) When that is done, they are completely in "his" power, and under his control. He can stay their goings when he pleases, and subdue them to his will.
(3) The fact that they have been made to further the plans of God, and to execute his designs, will not free them from deserved punishment. They meant not so; and they will be dealt with according to "their" intentions, and not according to God's design to overrule them. "Their" plans were wicked; and if God brings good out of them, it is contrary to "their" intention; and hence, they are not to be screened from punishment because he brings good out of their plans, contrary to their designs.
(4) Wicked people "are in fact" often thus punished. Nothing is more common on earth; and all the woes of hell will be an illustration of the principle. Out of all evil God shall educe good; and even from the punishment of the damned themselves, he will take occasion to illustrate his own perfections, and, in that display of his just character, promote the happiness of holy beings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: when the Lord: Isa 10:5, Isa 10:6, Isa 14:24-27, Isa 27:9, Isa 46:10, Isa 46:11; Psa 76:10; Pe1 4:17
I will: Isa 10:16-19, Isa 10:25-34, Isa 17:12-14, Isa 29:7, Isa 29:8, Isa 30:30-33, Isa 31:5-9, Isa 37:36-38, Isa 50:11; Jer 50:18
punish the fruit of the stout heart: Heb. visit upon the fruit of the greatness of the heart, Isa 9:9; Job 40:11, Job 40:12; Psa 21:10; Mat 12:33, Mat 15:19
the glory: Isa 2:11, Isa 5:15; Psa 18:27; Pro 30:13; Eze 31:10, Eze 31:14; Dan 4:37
Carl Friedrich Keil and Franz Delitzsch
10:12
And when He had made use of him as He would, He would throw him away. "And it will come to pass, when the Lord shall have brought to an end all His work upon Mount Zion and upon Jerusalem, I will come to punish over the fruit of the pride of heart of the king of Asshur, and over the haughty look of his eyes." The "fruit" (peri) of the heart's pride of Asshur is his vainglorious blasphemy of Jehovah, in which his whole nature is comprehended, as the inward nature of the tree is in the fruit which hangs above in the midst of the branches; tiph'ereth, as in Zech 12:7, the self-glorification which expresses itself in the lofty look of the eyes. Several constructives are here intentionally grouped together (Ges. 114, 1), to express the great swelling of Asshur even to bursting. But Jehovah, before whom humility is the soul of all virtue, would visit this pride with punishment, when He should have completely cut off His work, i.e., when He should have thoroughly completed (bizza', absolvere) His punitive work upon Jerusalem (ma‛aseh, as in Is 28:21). The prep. Beth is used in the same sense as in Jer 18:23, agere cum aliquo. It is evident that ma‛aseh is not used to indicate the work of punishment and grace together, so that yebazza‛ could be taken as a literal future (as Schrring and Ewald suppose), but that it denotes the work of punishment especially; and consequently yebazza‛ is to be taken as a futurum exactum (cf., Is 4:4), as we may clearly see from the choice of this word in Lam 2:17 (cf., Zech 4:9).
Geneva 1599
10:12 Wherefore it shall come to pass, [that] when the Lord hath performed (h) his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart (i) of the king of Assyria, and the glory of his high looks.
(h) When he has sufficiently chastised his people (for he begins at his own house) then will he burn the rods.
(i) Meaning of Sennacherib.
John Gill
10:12 Wherefore it shall come to pass,.... It shall surely be; what God has purposed in his heart, and published in his word, shall certainly be fulfilled:
that when the Lord hath performed his whole work upon Mount Zion, and on Jerusalem; in correcting, chastising, and humbling the inhabitants thereof, by suffering them to be besieged by the Assyrian army. God sometimes makes use of wicked men to chastise his people; this is his work, and not theirs; and when he begins, he goes on, and finishes it; and when he has done, punishes the instruments he uses; after he has scourged his children, he takes the rod, and breaks it to pieces.
I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks; that is, he would punish him for his wicked actions, which were the fruit of the haughtiness of his heart, and the pride of his eyes; or for that pride which filled his heart, and showed itself in his lofty looks. Kimchi joins this to the preceding clause, and makes the sense to be, that God would punish the Assyrian for his pride, in Mount Zion, and in Jerusalem; for there his army died, or near it, being smitten by the angel. The Targum is,
"and it shall be, when the Lord hath finished to do all that he hath said in Mount Zion, and in Jerusalem.''
John Wesley
10:12 Wherefore - Because of this impudent blasphemy. His work - Of chastising his people so long as he sees fit. Looks - His insolent words and carriage.
Robert Jamieson, A. R. Fausset and David Brown
10:12 whole work--His entire plan is regard to the punishment of the Jews (Is 10:5-7).
Zion--the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.
fruit--the result of, that is, the plants emanating from.
stout--Hebrew, "greatness of," that is, pride of.
glory--haughtiness.
10:1310:13: Քանզի ասաց թէ զօրութեամբ իմով արարից, եւ իմաստութեամբ խորհրդոց իմոց բարձի՛ց զսահմանս ազգաց. եւ առից աւար զզօրութիւն նոցա. շարժեցից զքաղաքս բնակեալս[9696]. [9696] Յօրինակին ՚ի բնաբանի եդեալ՝ Խորհրդոյ իմոյ. ՚ի լուս՛՛. նշանակի՝ խորհրդոց իմոց. ըստ որում եւ մեք եդաք համաձայն այլոց։ Ոմանք. Աւար զզօրութիւնս. ուր Ոսկան. յաւար զզօ՛՛։
13 Արդարեւ, նա ասաց. «Իմ զօրութեամբ կը կատարեմ եւ իմ իմաստութեամբ ու խելքով կը վերացնեմ ազգերի սահմանները, կը յափշտակեմ նրանց հարստութիւնները, կը ցնցեմ շէն քաղաքները,
13 Քանզի անիկա կ’ըսէ.«Ես իմ ձեռքիս ուժովը Ու իմ իմաստութիւնովս ըրի ասիկա, Որովհետեւ ես խելացի եմ։Ազգերուն սահմանները վերցուցի Ու անոնց գանձերը յափշտակեցի Եւ զօրաւորի պէս բնակիչները նուաճեցի։
Քանզի ասաց թէ` Զօրութեամբ [149]իմով արարից, եւ իմաստութեամբ խորհրդոց իմոց բարձից`` զսահմանս ազգաց, եւ [150]առից աւար զզօրութիւնս նոցա. [151]շարժեցից զքաղաքս բնակեալս:

10:13: Քանզի ասաց թէ զօրութեամբ իմով արարից, եւ իմաստութեամբ խորհրդոց իմոց բարձի՛ց զսահմանս ազգաց. եւ առից աւար զզօրութիւն նոցա. շարժեցից զքաղաքս բնակեալս[9696].
[9696] Յօրինակին ՚ի բնաբանի եդեալ՝ Խորհրդոյ իմոյ. ՚ի լուս՛՛. նշանակի՝ խորհրդոց իմոց. ըստ որում եւ մեք եդաք համաձայն այլոց։ Ոմանք. Աւար զզօրութիւնս. ուր Ոսկան. յաւար զզօ՛՛։
13 Արդարեւ, նա ասաց. «Իմ զօրութեամբ կը կատարեմ եւ իմ իմաստութեամբ ու խելքով կը վերացնեմ ազգերի սահմանները, կը յափշտակեմ նրանց հարստութիւնները, կը ցնցեմ շէն քաղաքները,
13 Քանզի անիկա կ’ըսէ.«Ես իմ ձեռքիս ուժովը Ու իմ իմաստութիւնովս ըրի ասիկա, Որովհետեւ ես խելացի եմ։Ազգերուն սահմանները վերցուցի Ու անոնց գանձերը յափշտակեցի Եւ զօրաւորի պէս բնակիչները նուաճեցի։
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10:1310:13 Он говорит:
10:13 εἶπεν επω say; speak γάρ γαρ for τῇ ο the ἰσχύι ισχυς force ποιήσω ποιεω do; make καὶ και and; even τῇ ο the σοφίᾳ σοφια wisdom τῆς ο the συνέσεως συνεσις comprehension ἀφελῶ αφαιρεω take away ὅρια οριον frontier ἐθνῶν εθνος nation; caste καὶ και and; even τὴν ο the ἰσχὺν ισχυς force αὐτῶν αυτος he; him προνομεύσω προνομευω and; even σείσω σειω shake πόλεις πολις city κατοικουμένας κατοικεω settle
10:13 כִּ֣י kˈî כִּי that אָמַ֗ר ʔāmˈar אמר say בְּ bᵊ בְּ in כֹ֤חַ ḵˈōₐḥ כֹּחַ strength יָדִי֙ yāḏˌî יָד hand עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make וּ û וְ and בְ vᵊ בְּ in חָכְמָתִ֖י ḥoḵmāṯˌî חָכְמָה wisdom כִּ֣י kˈî כִּי that נְבֻנֹ֑ותִי nᵊvunˈôṯî בין understand וְ wᵊ וְ and אָסִ֣יר׀ ʔāsˈîr סור turn aside גְּבוּלֹ֣ת gᵊvûlˈōṯ גְּבוּלָה boundary עַמִּ֗ים ʕammˈîm עַם people וַו *wa וְ and עֲתוּדֹֽותֵיהֶם֙עתידתיהם *ʕᵃṯûḏˈôṯêhem עָתוּד ready שֹׁושֵׂ֔תִי šôśˈēṯî שׁשׂה [uncertain] וְ wᵊ וְ and אֹורִ֥יד ʔôrˌîḏ ירד descend כַּאבִּ֖יר kavvˌîr כַּבִּיר great יֹושְׁבִֽים׃ yôšᵊvˈîm ישׁב sit
10:13. dixit enim in fortitudine manus meae feci et in sapientia mea intellexi et abstuli terminos populorum et principes eorum depraedatus sum et detraxi quasi potens in sublime residentesFor he hath said: By the strength of my own hand I have done it, and by my own wisdom I have understood: and I have removed the bounds of the people, and have taken the spoils of the princes, and as a mighty man hath pulled down them that sat on high.
13. For he hath said, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the peoples, and have robbed their treasures, and I have brought down as a valiant man them that sit :
10:13. For he has said: “I have acted with the strength of my own hand, and I have understood with my own wisdom, and I have removed the limits of the people, and I have plundered their leaders, and, like one with power, I have pulled down those residing on high.
10:13. For he saith, By the strength of my hand I have done [it], and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant [man]:
For he saith, By the strength of my hand I have done [it], and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant:

10:13 Он говорит: <<силою руки моей и моею мудростью я сделал это, потому что я умен: и переставляю пределы народов, и расхищаю сокровища их, и низвергаю с престолов, как исполин;
10:13
εἶπεν επω say; speak
γάρ γαρ for
τῇ ο the
ἰσχύι ισχυς force
ποιήσω ποιεω do; make
καὶ και and; even
τῇ ο the
σοφίᾳ σοφια wisdom
τῆς ο the
συνέσεως συνεσις comprehension
ἀφελῶ αφαιρεω take away
ὅρια οριον frontier
ἐθνῶν εθνος nation; caste
καὶ και and; even
τὴν ο the
ἰσχὺν ισχυς force
αὐτῶν αυτος he; him
προνομεύσω προνομευω and; even
σείσω σειω shake
πόλεις πολις city
κατοικουμένας κατοικεω settle
10:13
כִּ֣י kˈî כִּי that
אָמַ֗ר ʔāmˈar אמר say
בְּ bᵊ בְּ in
כֹ֤חַ ḵˈōₐḥ כֹּחַ strength
יָדִי֙ yāḏˌî יָד hand
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
וּ û וְ and
בְ vᵊ בְּ in
חָכְמָתִ֖י ḥoḵmāṯˌî חָכְמָה wisdom
כִּ֣י kˈî כִּי that
נְבֻנֹ֑ותִי nᵊvunˈôṯî בין understand
וְ wᵊ וְ and
אָסִ֣יר׀ ʔāsˈîr סור turn aside
גְּבוּלֹ֣ת gᵊvûlˈōṯ גְּבוּלָה boundary
עַמִּ֗ים ʕammˈîm עַם people
וַו
*wa וְ and
עֲתוּדֹֽותֵיהֶם֙עתידתיהם
*ʕᵃṯûḏˈôṯêhem עָתוּד ready
שֹׁושֵׂ֔תִי šôśˈēṯî שׁשׂה [uncertain]
וְ wᵊ וְ and
אֹורִ֥יד ʔôrˌîḏ ירד descend
כַּאבִּ֖יר kavvˌîr כַּבִּיר great
יֹושְׁבִֽים׃ yôšᵊvˈîm ישׁב sit
10:13. dixit enim in fortitudine manus meae feci et in sapientia mea intellexi et abstuli terminos populorum et principes eorum depraedatus sum et detraxi quasi potens in sublime residentes
For he hath said: By the strength of my own hand I have done it, and by my own wisdom I have understood: and I have removed the bounds of the people, and have taken the spoils of the princes, and as a mighty man hath pulled down them that sat on high.
10:13. For he has said: “I have acted with the strength of my own hand, and I have understood with my own wisdom, and I have removed the limits of the people, and I have plundered their leaders, and, like one with power, I have pulled down those residing on high.
10:13. For he saith, By the strength of my hand I have done [it], and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant [man]:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Переставлять пределы народов, установленные Самим Богом (Втор 32:6), - ясный признак нечестия и гордости царя ассирийского, возмнившего себя самым мудрым существом в мире.

Как исполин - по-евр. keabir, т. е. как бык. Здесь может быть намек на фигуры могучих быков, которые украшали собою входы в ассирийские дворцы. Сильный ассирийский бык мчится по вражеским странам и своими рогами опрокидывает царские престолы.
Adam Clarke: Commentary on the Bible - 1831
10:13: Like a valiant man "Strongly seated" - Twelve MSS. agree with the Keri in reading כביר kabbir, without the א aleph. And Sal. ben Melec and Kimchi thus explain it:" them who dwelled in a great and strong place I have brought down to the ground."
Albert Barnes: Notes on the Bible - 1834
10:13: For he saith - The king of Assyria saith. This verse and the following are designed to show the reason why the king of Assyria should be thus punished. It was on account of his pride, and wicked plans. He sought not the glory of God, but purposed to do evil.
For I am prudent - I am wise; attributing his success to his own understanding, rather than to God.
I have removed the bounds of the people - That is, 'I have changed the limits of kingdoms; I have taken away the old boundaries, and made new ones at my pleasure. I have divided them into kingdoms and provinces as I pleased.' No higher assumption of power could have been made than thus to have changed the ancient limits of empires, and remodelled them at his will. It was claiming that he had so extended his own empire, as to have effectually blotted out the ancient lines which had existed, so that they were now all one, and under his control. So a man who buys farms, and annexes them to his own, takes away the ancient limits; he runs new lines as he pleases, and unites them all into one. This was the claim which Sennacherib set up over the nations.
Have robbed their treasures - Their hoarded wealth. This was another instance of the claim which he set up, of power and dominion. The treasures of kingdoms which had been hoarded for purposes of peace or war, he had plundered, and appropriated to his own use; compare the note at Isa 46:3.
I have put down the inhabitants - I have subdued them; have vanquished them.
As a valiant man - כאביר ka'bbı̂ yr. Margin, 'Many people.' The Keri, or Hebrew marginal reading, is כביר kabbı̂ yr without the Hebrew letter א, 'a mighty or, strong man.' The sense is not materially different. It is a claim that he had evinced might and valor in bringing down nations. Lowth renders it, 'Them that were strongly seated.' Noyes, 'Them that sat upon thrones.' The Chaldee renders the verse, not literally, but according to the sense, 'I have made people to migrate from province to province, and have plundered the cities that were the subjects of praise, and have brought down by strength those who dwelt in fortified places. Our translation has given the sense correctly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: For he saith: Isa 10:8, Isa 37:23, Isa 37:24; Deu 8:17; Eze 25:3, Eze 26:2, Eze 28:2-9, Eze 29:3; Dan 4:30; Amo 6:13; Hab 1:16
I have removed: Kg2 15:29, Kg2 17:6, Kg2 17:24, Kg2 18:11, Kg2 18:32; Ch1 5:26; Amo 5:27, Amo 6:1, Amo 6:2
robbed: Kg2 16:8, Kg2 18:15; Hos 13:15, Hos 13:16
a valiant man: or, many people
Carl Friedrich Keil and Franz Delitzsch
10:13
When Jehovah had punished to such an extent that He could not go any further without destroying Israel - a result which would be opposed to His mercy and truth - His punishing would turn against the instrument of punishment, which would fall under the curse of all ungodly selfishness. "For he hath said, By the strength of my hand I have done it, and by my own wisdom; for I am prudent: and I removed the bounds of the nations, and I plundered their stores, and threw down rulers
(Note: Thronende, lit., those who sat (on thrones).)
like a bull. And my hand extracted the wealth of the nations like a nest: and as men sweep up forsaken eggs, have I swept the whole earth; there was none that moved the wing, and opened the mouth, and chirped." The futures may be taken most safely as regulated by the preterites, and used, like German imperfects, to express that which occurs not once merely, but several times. The second of these preterites, שׁושׂיתי, is the only example of a poel of verbs ל ה; possibly a mixed form from שׁסס (poel of שסס) and שהסה (piel of שסה). The object to this, viz., ‛athidoth (chethib) or ‛athudoth (keri), is sometimes used in the sense of τὰ μέλλοντα ; sometimes, as in this instance, in the sense of τὰ ὑπάρχοντα . According to the keri, the passage is to be rendered, "And I, a mighty one, threw down kings" (those sitting on thrones), cabbir being taken in the same sense as in Job 34:17, Job 34:24; Job 36:5. But the chethib câ'abbı̄r is to be preferred as more significant, and not to be rendered "as a hero" (to which the Caph similitudinis is so little suitable, that it would be necessary to take it, as in Is 13:6, as Caph veritatis), but "as a bull," 'abbı̄r as in Ps 68:31; Ps 22:13; Ps 50:13. A bull, as the excavations show, was an emblem of royalty among the Assyrians. In Is 10:14, the more stringent Vav conv. is introduced before the third pers. fem. The Kingdoms of the nations are compared here to birds' nests, which the Assyrian took for himself ('âsaph, as in Hab 2:5); and their possessions to single eggs. The mother bird was away, so that there was not even a sign of resistance; and in the nest itself not one of the young birds moved a wing to defend itself, or opened its beak to scare the intruder away. Seb. Schmid has interpreted to correctly, "nulla alam movet ad defendendum aut os aperit ad terrendum." Thus proudly did Asshur look back upon its course of victory, and thus contemptuously did it look down upon the conquered kingdoms.
John Gill
10:13 For he saith, by the strength of my hand I have done it,.... Meaning either that by the power of his army, which was under his command, or by his own personal valour, he had subdued kings, taken their kingdoms and chief cities, and ascribes nothing to the power aud providence of God; and if such arrogance and haughtiness, in things of a civil nature, is an instance of vanity, and is resented by the Lord, then much more such conduct in things of a religious nature, when men ascribe regeneration, conversion, and salvation, to the power of their free will, and to the works of their hands, and not to the power and grace of God:
and by my wisdom, for I am prudent; attributing his conquests partly to his power, and partly to his skill and prudence in marshalling his army, making use of stratagems to decoy the enemy, and get an advantage of him; whereas strength and power, and so wisdom and prudence, are from the Lord; as he gives safety, victory, and salvation to kings, so he teaches their hands to war, and their fingers to fight; which they ought to acknowledge, and will, unless vain and proud:
and I have removed the bounds of the people; by subduing kingdoms, and adding them to his own, so that they were no more distinct governments; and by transplanting the inhabitants of them to other places, and making new colonies and settlements; and so the Targum,
"and I have removed the people from province to province:''
taking that to himself which belongs to God, who has determined the times before appointed, and the bounds of men's habitations:
and have robbed their treasures: laid up in palaces, temples, sepulchres, and private houses, for time to come, which are usually plundered when cities and towns are taken; the Targum renders it,
"their laudable cities:''
and I have put down the inhabitants like a valiant man; from their greatness, from their seats of honour and dignity; or I have put down many inhabitants, as Jarchi, and reduced great numbers to a low and mean estate. The Targum is,
"I have brought down with strength they that dwell in fortified places;''
and so Aben Ezra and Kimchi explain it, they that dwell in a strong place or palace.
John Wesley
10:13 Removed - I have invaded their lands, and added them to my own dominions, Prov 22:28. Put down - Deprived of their former glory and power.
Robert Jamieson, A. R. Fausset and David Brown
10:13 I am prudent--He ascribes his success to his own prudence, not to God's providence.
removed the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (Deut 32:8).
treasures--"hoarded treasures" [HORSLEY].
put down . . . inhabitants like, &c.--rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones"; as in Ps 2:4; Ps 29:10; Ps 55:19. The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Is 36:1, Is 36:10), the inhabitants" [MAURER].
10:1410:14: հասի՛ց ՚ի վերայ ամենայն տիեզերաց ձեռամբ իմով իբրեւ ՚ի վերայ բունոյ, եւ բարձից իբրեւ զձուս մնացեալս. եւ ո՛չ ոք իցէ որ ապրիցէ յինէն, եւ ո՛չ որ ընդդէմ դառնայցէ ինձ ※, եւ բանայցէ զբերան իւր՝ եւ ճի՛կ հանիցէ[9697]։ [9697] Ոմանք. Որ ապրեսցէ յի՛՛։
14 իմ բազկով կը յարձակուեմ բոլոր երկրների վրայ՝ ինչպէս հաւաբնի վրայ, եւ բոլորին կը վերցնեմ՝ ինչպէս մնացած ձուեր. ոչ ոք իմ ձեռքից չի փրկուի, ոչ ոք ինձ չի ընդդիմանայ, բերանը չի բացի եւ ծպտուն չի հանի»:
14 Ու իմ ձեռքս ժողովուրդներուն ստացուածքը բոյնի պէս գտաւ Եւ բոլոր երկիրը հաւաքեցի, Ինչպէս մէկը կը հաւաքէ թողուած հաւկիթները Եւ շարժող կամ բերան բացող Կամ ճիչ հանող մը չեղաւ»։
հասից ի վերայ ամենայն տիեզերաց ձեռամբ իմով իբրեւ ի վերայ բունոյ, եւ բարձից իբրեւ զձուս մնացեալս. եւ ոչ ոք իցէ որ ապրիցէ յինէն, եւ ոչ որ ընդդէմ դառնայցէ ինձ, եւ բանայցէ զբերան իւր եւ ճիկ հանիցէ:

10:14: հասի՛ց ՚ի վերայ ամենայն տիեզերաց ձեռամբ իմով իբրեւ ՚ի վերայ բունոյ, եւ բարձից իբրեւ զձուս մնացեալս. եւ ո՛չ ոք իցէ որ ապրիցէ յինէն, եւ ո՛չ որ ընդդէմ դառնայցէ ինձ ※, եւ բանայցէ զբերան իւր՝ եւ ճի՛կ հանիցէ[9697]։
[9697] Ոմանք. Որ ապրեսցէ յի՛՛։
14 իմ բազկով կը յարձակուեմ բոլոր երկրների վրայ՝ ինչպէս հաւաբնի վրայ, եւ բոլորին կը վերցնեմ՝ ինչպէս մնացած ձուեր. ոչ ոք իմ ձեռքից չի փրկուի, ոչ ոք ինձ չի ընդդիմանայ, բերանը չի բացի եւ ծպտուն չի հանի»:
14 Ու իմ ձեռքս ժողովուրդներուն ստացուածքը բոյնի պէս գտաւ Եւ բոլոր երկիրը հաւաքեցի, Ինչպէս մէկը կը հաւաքէ թողուած հաւկիթները Եւ շարժող կամ բերան բացող Կամ ճիչ հանող մը չեղաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 и рука моя захватила богатство народов, как гнезда; и как забирают оставленные в них яйца, так забрал я всю землю, и никто не пошевелил крылом, и не открыл рта, и не пискнул>>.
10:14 καὶ και and; even τὴν ο the οἰκουμένην οικουμενη habitat ὅλην ολος whole; wholly καταλήμψομαι καταλαμβανω apprehend τῇ ο the χειρὶ χειρ hand ὡς ως.1 as; how νοσσιὰν νοσσια brood καὶ και and; even ὡς ως.1 as; how καταλελειμμένα καταλειπω leave behind; remain ᾠὰ ωον egg ἀρῶ αιρω lift; remove καὶ και and; even οὐκ ου not ἔστιν ειμι be ὃς ος who; what διαφεύξεταί διαφευγω escape με με me ἢ η or; than ἀντείπῃ αντεπω speak against μοι μοι me
10:14 וַ wa וְ and תִּמְצָ֨א ttimṣˌā מצא find כַ ḵa כְּ as † הַ the קֵּ֤ן׀ qqˈēn קֵן nest יָדִי֙ yāḏˌî יָד hand לְ lᵊ לְ to חֵ֣יל ḥˈêl חַיִל power הָֽ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people וְ wᵊ וְ and כֶ ḵe כְּ as אֱסֹף֙ ʔᵉsˌōf אסף gather בֵּיצִ֣ים bêṣˈîm בֵּיצָה egg עֲזֻבֹ֔ות ʕᵃzuvˈôṯ עזב leave כָּל־ kol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲנִ֣י ʔᵃnˈî אֲנִי i אָסָ֑פְתִּי ʔāsˈāfᵊttî אסף gather וְ wᵊ וְ and לֹ֤א lˈō לֹא not הָיָה֙ hāyˌā היה be נֹדֵ֣ד nōḏˈēḏ נדד flee כָּנָ֔ף kānˈāf כָּנָף wing וּ û וְ and פֹצֶ֥ה fōṣˌeh פצה open פֶ֖ה fˌeh פֶּה mouth וּ û וְ and מְצַפְצֵֽף׃ mᵊṣafṣˈēf צפף whisper
10:14. et invenit quasi nidum manus mea fortitudinem populorum et sicut colliguntur ova quae derelicta sunt sic universam terram ego congregavi et non fuit qui moveret pinnam et aperiret os et ganniretAnd my hand hath found the strength of the people as a nest; and as eggs are gathered, that are left, so have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or made the least noise.
14. and my hand hath found as a nest the riches of the peoples; and as one gathereth eggs that are forsaken, have I gathered all the earth: and there was none that moved the wing, or that opened the mouth, or chirped.
10:14. And my hand has reached to the strength of the people, as to a nest. And, just as the eggs which have been left behind are gathered, so have I gathered the entire earth. And there was no one who moved a wing, or opened a mouth, or uttered a snarl.”
10:14. And my hand hath found as a nest the riches of the people: and as one gathereth eggs [that are] left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.
And my hand hath found as a nest the riches of the people: and as one gathereth eggs [that are] left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped:

10:14 и рука моя захватила богатство народов, как гнезда; и как забирают оставленные в них яйца, так забрал я всю землю, и никто не пошевелил крылом, и не открыл рта, и не пискнул>>.
10:14
καὶ και and; even
τὴν ο the
οἰκουμένην οικουμενη habitat
ὅλην ολος whole; wholly
καταλήμψομαι καταλαμβανω apprehend
τῇ ο the
χειρὶ χειρ hand
ὡς ως.1 as; how
νοσσιὰν νοσσια brood
καὶ και and; even
ὡς ως.1 as; how
καταλελειμμένα καταλειπω leave behind; remain
ᾠὰ ωον egg
ἀρῶ αιρω lift; remove
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ὃς ος who; what
διαφεύξεταί διαφευγω escape
με με me
η or; than
ἀντείπῃ αντεπω speak against
μοι μοι me
10:14
וַ wa וְ and
תִּמְצָ֨א ttimṣˌā מצא find
כַ ḵa כְּ as
הַ the
קֵּ֤ן׀ qqˈēn קֵן nest
יָדִי֙ yāḏˌî יָד hand
לְ lᵊ לְ to
חֵ֣יל ḥˈêl חַיִל power
הָֽ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
וְ wᵊ וְ and
כֶ ḵe כְּ as
אֱסֹף֙ ʔᵉsˌōf אסף gather
בֵּיצִ֣ים bêṣˈîm בֵּיצָה egg
עֲזֻבֹ֔ות ʕᵃzuvˈôṯ עזב leave
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲנִ֣י ʔᵃnˈî אֲנִי i
אָסָ֑פְתִּי ʔāsˈāfᵊttî אסף gather
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
הָיָה֙ hāyˌā היה be
נֹדֵ֣ד nōḏˈēḏ נדד flee
כָּנָ֔ף kānˈāf כָּנָף wing
וּ û וְ and
פֹצֶ֥ה fōṣˌeh פצה open
פֶ֖ה fˌeh פֶּה mouth
וּ û וְ and
מְצַפְצֵֽף׃ mᵊṣafṣˈēf צפף whisper
10:14. et invenit quasi nidum manus mea fortitudinem populorum et sicut colliguntur ova quae derelicta sunt sic universam terram ego congregavi et non fuit qui moveret pinnam et aperiret os et ganniret
And my hand hath found the strength of the people as a nest; and as eggs are gathered, that are left, so have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or made the least noise.
10:14. And my hand has reached to the strength of the people, as to a nest. And, just as the eggs which have been left behind are gathered, so have I gathered the entire earth. And there was no one who moved a wing, or opened a mouth, or uttered a snarl.”
10:14. And my hand hath found as a nest the riches of the people: and as one gathereth eggs [that are] left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Никто не пошевелил крылом. Этими словами указывается на ту панику, какая находила на всех при приближении ассирийских полчищ.
Albert Barnes: Notes on the Bible - 1834
10:14: And my hand hath found, as a nest - By a beautiful and striking figure here, the Assyrian monarch is represented as describing the ease with which he had subdued kingdoms, and rifled them of their treasures. No resistance had been offered. He had taken them with as little opposition as a rustic takes possession of a nest, with its eggs or young, when the parent bird is away.
Eggs that are left - That is, eggs that are left of the parent bird; when the bird from fright, or any other cause, has gone, and when no resistance is offered.
Have I gathered all the earth - That is, I have subdued and plundered it. This shows the height of his self-confidence and his arrogant assumptions.
That moved the wing - Keeping up the figure of the nest. There was none that offered resistance; as an angry bird does when her nest is about to be robbed.
Or opened the mouth - To make a noise in alarm. The dread of him produced perfect silence and submission.
Or peeped - Or that chirped - the noise made by young birds; the note at Isa 8:19. The idea is, that such was the dread of his name and power that there was universal silence. None dared to resist the terror of his arms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: And my: Isa 5:8; Job 31:25; Pro 18:12, Pro 21:6, Pro 21:7; Hos 12:7, Hos 12:8; Nah 2:9-13, Nah 3:1; Hab 2:5-11
peeped: That is, chirped, from the Latin pipio. We still use the term pipe to express the note of the bullfinch.
John Gill
10:14 And my hand hath found as a nest the riches of the people,.... With that ease as a man finds a nest of birds, and takes them:
and as one gathereth eggs that are left; by the bird, who not sitting upon them, there is none to protect them; whereas, when they are sat upon by the bird, she will flutter with her wings, and strike with her bill, and preserve them as well as she can:
have I gathered all the earth; the kingdoms and inhabitants of it, there being none to resist, or that dared to do it, as follows:
and there was none that moved the wing; as a bird will do, when its young or eggs are taken away from it:
or opened the mouth, or peeped; chattered, clucked, or expressed any grief, uneasiness, or resentment; the Targum is,
"that opened his mouth, and spoke a word.''
John Wesley
10:14 Eggs - Which the dam left in her nest. Gathered - All the riches of the earth. An hyperbole not unusual in the mouths of such persons. Peeped - As birds do, which, when they see the robbing of their nest, express their grief and anger, by hovering about them, and by mournful cries.
Robert Jamieson, A. R. Fausset and David Brown
10:14 nest--implying the ease with which he carried off all before him.
left--by the parent bird.
none . . . moved . . . wing--image from an angry bird resisting the robbery of its "nest."
peeped--chirped even low (Is 8:19). No resistance was offered me, of deed, or even word.
10:1510:15: Այսպէս ասէ Տէր. Միթէ վերանայցէ՞ փայտատ առանց փայտահարի, կամ բարձրանայցէ՞ սղոց առանց ուրուք ձգելոյ. նո՛յնպէս թէ զգաւազան ոք կամ զփայտ ինչ առնուցու. նա եւ ո՛չ այնպէս[9698]։ [9698] Ոմանք. Նոյնպէս եւ թէ զգա՛՛։
15 Այսպէս ասաց Տէրը. «Միթէ կացինը կը բարձրանա՞յ առանց փայտահատի, կամ սղոցը վերեւ կ’ելնի՞ առանց որ մէկը ձգի այն. այնպէս էլ՝ գաւազանը կամ ցուպը, եթէ մէկը չբռնի այն: Այդպէս չի կարող լինել»:
15 Միթէ տապարը իրմով կտրող մարդուն դէմ կը գոռոզանա՞յ. Կամ սղոցը զինք գործածողին դէմ կը հպարտանա՞յ։Ասիկա այսպէս է՝ որպէս թէ գաւազանը զինք վերցնողը շարժէր Եւ ցուպը բարձրացնէր զայն որ փայտ չէ։
Այսպէս ասէ Տէր. Միթէ վերանայցէ՞ փայտատ առանց փայտահարի, կամ բարձրանայցէ՞ սղոց առանց ուրուք ձգելոյ. նոյնպէս թէ զգաւազան ոք կամ զփայտ ինչ առնուցու. նա եւ ոչ այնպէս:

10:15: Այսպէս ասէ Տէր. Միթէ վերանայցէ՞ փայտատ առանց փայտահարի, կամ բարձրանայցէ՞ սղոց առանց ուրուք ձգելոյ. նո՛յնպէս թէ զգաւազան ոք կամ զփայտ ինչ առնուցու. նա եւ ո՛չ այնպէս[9698]։
[9698] Ոմանք. Նոյնպէս եւ թէ զգա՛՛։
15 Այսպէս ասաց Տէրը. «Միթէ կացինը կը բարձրանա՞յ առանց փայտահատի, կամ սղոցը վերեւ կ’ելնի՞ առանց որ մէկը ձգի այն. այնպէս էլ՝ գաւազանը կամ ցուպը, եթէ մէկը չբռնի այն: Այդպէս չի կարող լինել»:
15 Միթէ տապարը իրմով կտրող մարդուն դէմ կը գոռոզանա՞յ. Կամ սղոցը զինք գործածողին դէմ կը հպարտանա՞յ։Ասիկա այսպէս է՝ որպէս թէ գաւազանը զինք վերցնողը շարժէր Եւ ցուպը բարձրացնէր զայն որ փայտ չէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1510:15 Величается ли секира пред тем, кто рубит ею? Пила гордится ли пред тем, кто двигает ее? Как будто жезл восстает против того, кто поднимает его; как будто палка поднимается на того, кто не дерево!
10:15 μὴ μη not δοξασθήσεται δοξαζω glorify ἀξίνη αξινη axe ἄνευ ανευ without τοῦ ο the κόπτοντος κοπτω cut; mourn ἐν εν in αὐτῇ αυτος he; him ἢ η or; than ὑψωθήσεται υψοω elevate; lift up πρίων πριων without τοῦ ο the ἕλκοντος ελκυω draw; drag αὐτόν αυτος he; him ὡσαύτως ωσαυτως similarly ἐάν εαν and if; unless τις τις anyone; someone ἄρῃ αιρω lift; remove ῥάβδον ραβδος rod ἢ η or; than ξύλον ξυλον wood; timber
10:15 הֲ hᵃ הֲ [interrogative] יִתְפָּאֵר֙ yiṯpāʔˌēr פאר glorify הַ ha הַ the גַּרְזֶ֔ן ggarzˈen גַּרְזֶן axe עַ֖ל ʕˌal עַל upon הַ ha הַ the חֹצֵ֣ב ḥōṣˈēv חצב hew בֹּ֑ו bˈô בְּ in אִם־ ʔim- אִם if יִתְגַּדֵּ֤ל yiṯgaddˈēl גדל be strong הַ ha הַ the מַּשֹּׂור֙ mmaśśôr מַשֹּׂור saw עַל־ ʕal- עַל upon מְנִיפֹ֔ו mᵊnîfˈô נוף swing כְּ kᵊ כְּ as הָנִ֥יף hānˌîf נוף swing שֵׁ֨בֶט֙ šˈēveṭ שֵׁבֶט rod וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְרִימָ֔יו mᵊrîmˈāʸw רום be high כְּ kᵊ כְּ as הָרִ֥ים hārˌîm רום be high מַטֶּ֖ה maṭṭˌeh מַטֶּה staff לֹא־ lō- לֹא not עֵֽץ׃ ʕˈēṣ עֵץ tree
10:15. numquid gloriabitur securis contra eum qui secat in ea aut exaltabitur serra contra eum a quo trahitur quomodo si elevetur virga contra levantem se et exaltetur baculus qui utique lignum estShall the axe boast itself against him that cutteth with it? or shall the saw exalt itself against him by whom it is drawn? as if a rod should lift itself up against him that lifteth it up, and a staff exalt itself, which is but wood.
15. Shall the axe boast itself against him that heweth therewith? shall the saw magnify itself against him that shaketh it? as if a rod should shake them that lift it up, or as if a staff should lift up not wood.
10:15. Should the axe glorify itself over him who wields it? Or can the saw exalt itself over him who pulls it? How can a rod lift itself up against him who wields it, or a staff exalt itself, though it is only wood?
10:15. Shall the axe boast itself against him that heweth therewith? [or] shall the saw magnify itself against him that shaketh it? as if the rod should shake [itself] against them that lift it up, [or] as if the staff should lift up [itself, as if it were] no wood.
Shall the axe boast itself against him that heweth therewith? [or] shall the saw magnify itself against him that shaketh it? as if the rod should shake [itself] against them that lift it up, [or] as if the staff should lift up [itself, as if it were] no wood:

10:15 Величается ли секира пред тем, кто рубит ею? Пила гордится ли пред тем, кто двигает ее? Как будто жезл восстает против того, кто поднимает его; как будто палка поднимается на того, кто не дерево!
10:15
μὴ μη not
δοξασθήσεται δοξαζω glorify
ἀξίνη αξινη axe
ἄνευ ανευ without
τοῦ ο the
κόπτοντος κοπτω cut; mourn
ἐν εν in
αὐτῇ αυτος he; him
η or; than
ὑψωθήσεται υψοω elevate; lift up
πρίων πριων without
τοῦ ο the
ἕλκοντος ελκυω draw; drag
αὐτόν αυτος he; him
ὡσαύτως ωσαυτως similarly
ἐάν εαν and if; unless
τις τις anyone; someone
ἄρῃ αιρω lift; remove
ῥάβδον ραβδος rod
η or; than
ξύλον ξυλον wood; timber
10:15
הֲ hᵃ הֲ [interrogative]
יִתְפָּאֵר֙ yiṯpāʔˌēr פאר glorify
הַ ha הַ the
גַּרְזֶ֔ן ggarzˈen גַּרְזֶן axe
עַ֖ל ʕˌal עַל upon
הַ ha הַ the
חֹצֵ֣ב ḥōṣˈēv חצב hew
בֹּ֑ו bˈô בְּ in
אִם־ ʔim- אִם if
יִתְגַּדֵּ֤ל yiṯgaddˈēl גדל be strong
הַ ha הַ the
מַּשֹּׂור֙ mmaśśôr מַשֹּׂור saw
עַל־ ʕal- עַל upon
מְנִיפֹ֔ו mᵊnîfˈô נוף swing
כְּ kᵊ כְּ as
הָנִ֥יף hānˌîf נוף swing
שֵׁ֨בֶט֙ šˈēveṭ שֵׁבֶט rod
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְרִימָ֔יו mᵊrîmˈāʸw רום be high
כְּ kᵊ כְּ as
הָרִ֥ים hārˌîm רום be high
מַטֶּ֖ה maṭṭˌeh מַטֶּה staff
לֹא־ lō- לֹא not
עֵֽץ׃ ʕˈēṣ עֵץ tree
10:15. numquid gloriabitur securis contra eum qui secat in ea aut exaltabitur serra contra eum a quo trahitur quomodo si elevetur virga contra levantem se et exaltetur baculus qui utique lignum est
Shall the axe boast itself against him that cutteth with it? or shall the saw exalt itself against him by whom it is drawn? as if a rod should lift itself up against him that lifteth it up, and a staff exalt itself, which is but wood.
10:15. Should the axe glorify itself over him who wields it? Or can the saw exalt itself over him who pulls it? How can a rod lift itself up against him who wields it, or a staff exalt itself, though it is only wood?
10:15. Shall the axe boast itself against him that heweth therewith? [or] shall the saw magnify itself against him that shaketh it? as if the rod should shake [itself] against them that lift it up, [or] as if the staff should lift up [itself, as if it were] no wood.
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: Ассур - есть только слепое орудие в руках Божиих.

Восстает... правильнее было бы сказать: управляет рукою, которая поднимает его.

Поднимается... правильнее; заставь двигаться руку.
Adam Clarke: Commentary on the Bible - 1831
10:15: No wood "Its master" - I have here given the meaning, without attempting to keep to the expression of the original, לא עץ lo ets, "the no-wood;" that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle לא lo to a noun, to signify in a strong manner a total negation of the thing expressed by the noun.
"How hast thou given help (ללא כח lelo choach) to the no-strength?
And saved the arm (לא עז lo oz) of the no-power?
How hast, thou given counsel (ללא חכמה lelo chochmah) to the no-wisdom?"
Job 26:2, Job 26:3.
That is, to the man totally deprived of strength, power, and wisdom.
"Ye that rejoice (ללא דבר lelo dabar) in nothing."
Amo 6:13.
That is, in your fancied strength, which is none at all, a mere nonentity.
"For I am God, (ולא איש velo ish), and no-man;
The Holy One in the midst of thee, yet do not frequent cities."
Hos 11:9.
"And the Assyrian shall fall by a sword (לא איש lo ish) of no-man;
And a sword of (לא אדם lo adam) no-mortal, shall devour him."
Isa 31:8.
"Wherefore do ye weigh out your silver (בלוא לחם belo lechem) for the no-bread."
Isa 55:2.
So here לא עץ lo ets means him who is far from being an inert piece of wood, but is an animated and active being; not an instrument, but an agent.
Albert Barnes: Notes on the Bible - 1834
10:15: Shall the axe ... - In this verse God reproves the pride and arrogance of the Assyrian monarch. He does it by reminding him that he was the mere instrument in his hand, to accomplish his purposes; and that it was just as absurd for him to boast of what he had done, as it would be for the axe to boast when it had been welded with effect. In the axe there is no wisdom, no skill, no power; and though it may lay the forest low, yet it is not by any skill or power which it possesses. So with the Assyrian monarch. Though nations had trembled at his power, yet be was in the hand of God, and had been directed by an unseen arm in accomplishing the designs of the Ruler of the universe. Though himself free, yet he was under the direction of God, and had been so directed as to accomplish his designs.
The saw magnify itself - That is boast or exalt itself against or over him that uses it.
That shaketh it - Or moves it backward and forward, for the purpose of sawing.
As if the rod - A rod is an instrument of chastisement or punishment; and such God regarded the king of Assyria.
Should shake" itself ... - The Hebrew, in this place, is as in the margin: 'A rod should shake them that lift it up.' But the sense is evidently retained in our translation, as this accords with all the other members of the verse, where the leading idea is, the absurdity that a mere instrument should exalt itself against him who makes use of it. In this manner the preposition על ‛ al "over," or "against," is evidently understood. So the Vulgate and the Syriac.
The staff - This word here is synonymous with rod, and denotes an instrument of chastisement.
As if it were no wood - That is, as if it were a moral agent, itself the actor or deviser of what it is made to do. It would be impossible to express more strongly the idea intended here, that the Assyrian was a mere instrument in the hand of God to accomplish "his" purposes, and to be employed at his will. The statement of this truth is designed to humble him: and if there be "any" truth that will humble sinners, it is, that they are in the hands of God; that he will accomplish his purposes by them; that when they are laying plans against him, he will overrule them for his own glory; and that they will be arrested, restrained, or directed, just as he pleases. Man, in his schemes of pride and vanity, therefore, should not boast. He is under the God of nations; and it is one part of his administration, to control and govern all the intellect in the universe. In all these passages, however, there is not the slightest intimation that the Assyrian was not "free." There is no fate; no compulsion. He regarded himself as a free moral agent; he did what he pleased; he never supposed that he was urged on by any power that violated his own liberty. If he did what he pleased, he was free. And so it is with all sinners. They do as they please. They form and execute such plans as they choose; and God overrules their designs to accomplish his own purposes. The Targum of Jonathan has given the sense of this passage; 'Shall the axe boast against him who uses it, saying, I have cut (wood); or the saw boast against him who moves it, saying, I have sawed? When the rod is raised to smite, it is not the rod that smites, but he who smites with it.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: the ax: Isa 10:5; Psa 17:13, Psa 17:14; Jer 51:20-23; Eze 28:9; Rom 9:20, Rom 9:21
the rod should shake itself against them: or, a rod should shake them. itself, as if it were no wood. or, that which is not wood.
Carl Friedrich Keil and Franz Delitzsch
10:15
This self-exaltation was a foolish sin. "Dare the axe boast itself against him that heweth therewith, or the saw magnify itself against him that useth it? As if a staff were to swing those that lift it up, as if a stick should lift up not-wood!" "Not-wood" is to be taken as one word, as in Is 31:8. A stick is wood, and nothing more; in itself it is an absolutely motionless thing. A man is "not-wood," an incomparably higher, living being. As there must be "not-wood" to lay hold of wood, so, wherever a man performs extraordinary deeds, there is always a superhuman cause behind, viz., God Himself, who bears the same relation to the man as the man to the wood. The boasting of the Assyrian was like the bragging of an instrument, such as an axe, a saw, or a stick, against the person using it. The verb hēnı̄ph is applied both to saw and stick, indicating the oscillating movements of a measured and more or less obvious character. The plural, "those that lift it up," points to the fact that by Him who lifts up the stock, Jehovah, the cause of all causes, and power of all powers, is intended.
Geneva 1599
10:15 Shall the (k) axe boast itself against him that heweth with it? [or] shall the saw magnify itself against him that moveth it? as if the rod should shake [itself] against them that lift it, [or] as if the staff should lift [itself, as if it were] no wood.
(k) Here we see that no creature is able to do anything, but as God appoints him, and that they are all his instruments to do his work though the intentions are diverse, as in (Is 10:6).
John Gill
10:15 Shall the axe boast itself against him that heweth therewith?.... Hitherto are the words of the Assyrian monarch; and here begin the words of the prophet, rebuking him for his pride, and deriding his vain boasting, in attributing that to himself, to his wisdom and power, who was but an instrument, which belonged to God, the sole Governor and wise orderer of all things; which was all one as if an axe should ascribe the cutting down of trees to itself, and insist on it that the man that cut with it had no share in the action, nor was it to be ascribed to him; than which nothing is more absurd. The sense is, that the king of Assyria, in taking cities, and conquering kingdoms, and adding them to his own, was only an instrument in the hand of God, like an axe in the hand of one that hews down trees; and therefore it was vain and ridiculous to take that to himself which belonged to the Lord, on whom he depended as an instrument, as to motion, operation, and effect; from whom he had all power to act, all fitness for it, and efficacy in it, as the axe has from the person that makes and uses it, or any other instrument, as follows:
or shall the saw magnify itself against him that shaketh it? or draws it to and fro; which is the sense of the Targum, Septuagint, and Vulgate Latin versions, and others; and which further exposes the vanity and arrogance of the Assyrian monarch, who had no more concern in the spoiling of nations, and destruction of kingdoms, than the saw has in cutting of timber that is hewn; which has its form, its sharp teeth, not of itself, but from the maker; and when thus made, and fit for use, cannot draw itself to and fro, and cut trees in pieces, which are felled by the axe, but must be moved by another; and to insult the mover of it, as if it was not his act, but its own, is not more absurd than what this haughty prince was guilty of, in boasting of his power, wisdom, and prudence, in the above mentioned things:
as if the rod should shake itself against them that lift it up (m); for such was the king of Assyria, he was no other than the rod of the Lord's anger, Is 10:5 and which he lifted up, and with it chastised his people; wherefore for him to behave haughtily against the Lord, and arrogate that to himself which was the Lord's doing, was as if a rod should shake itself against him that lifts it up; or, "as if a rod should shake those that lift it up": as if there were more power in the rod than in them that take it up and strike with it; yea, that even the rod moves them, and not they the rod, which is wretchedly absurd:
or, as if the staff should lift up itself, as if it were no wood (n); but something more than wood, an animate creature, a rational agent, whereas it is nothing else but wood; or "as if a staff should lift up" itself against that which is "not wood", like itself, but is a man, that can move himself and that too; or "as if a staff should lift up" that which is "not wood"; attempt to bear, carry, move, and direct that which is not material like itself, but is a Spirit, infinite, eternal, even the almighty God. De Dieu thinks that is not a verb, but a noun of the plural number, of "a mountain": and renders it, "as if a rod should shake those that lift it up: and as if a staff were mountains, and not wood". The Targum is,
"when a rod is lifted up to smite, it is not the rod that smites, but he that smites with it.''
The sense is, that the Assyrian monarch was only a rod and staff in the hand of the Lord, and only moved and acted as used by him; whereas, according to his vain boast, he was the sole agent, and all was done by his own power and prudence; and was so far from being moved and directed by the power and providence of God, that he was the director of him; which is infinitely more absurd than the things instanced in.
(m) Ben Melech observes, that this is to be understood of the blessed God; and the word being in the plural number, it is the same way, of speaking as in Josh. xxiv. 19. "the Holy Gods is he".
(n) Gussetius thinks this clause contains an ironical answer to the above questions, "shall the axe boast itself?" &c.; "shall the saw magnify itself?" &c.; they should, "as the rod should shake itself" &c.; just in like manner as that does, and so by lifting up itself, ceases to be wood; and which being sarcastically spoken, carries in it a strong negative, that the axe and saw should not glory, or magnify themselves, and no more should the king of Assyria. Vid. Comment. Ebr. p. 360.
John Wesley
10:15 The ax - How absurd is it, for thee, who art but an instrument in God's hand, to blaspheme thy Lord and master, who has as great power over thee, as a man hath over the ax wherewith he heweth?
Robert Jamieson, A. R. Fausset and David Brown
10:15 Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.
shaketh it--moves it back and forward.
staff . . . lift . . . itself . . . no wood--rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere instrument, as man). On "no wood" compare Deut 32:21, "that which is not God;" Is 31:8 shows that God is meant here by "not wood" [MAURER].
10:1610:16: Այլ առաքեսցէ Տէր զօրութեանց ՚ի պատիւ քո անարգանս, եւ ՚ի փառս քո հո՛ւր վառեալ բորբոքեսցի։
16 Զօրութիւնների Տէրը քո պատուի վրայ անարգանք է ուղարկելու, եւ քո փառքի վրայ բոցավառ հուրն է բորբոքուելու:
16 Անոր համար Տէրը զօրքերու Տէրը Գէր մարդոց նիհարութիւն պիտի ղրկէ Ու անոր փառքին տակ հրդեհ մը պիտի վառէ Բոցավառ հրդեհի պէս։
Այլ առաքեսցէ Տէր զօրութեանց ի պատիւ քո անարգանս, եւ ի փառս քո հուր վառեալ բորբոքեսցի:

10:16: Այլ առաքեսցէ Տէր զօրութեանց ՚ի պատիւ քո անարգանս, եւ ՚ի փառս քո հո՛ւր վառեալ բորբոքեսցի։
16 Զօրութիւնների Տէրը քո պատուի վրայ անարգանք է ուղարկելու, եւ քո փառքի վրայ բոցավառ հուրն է բորբոքուելու:
16 Անոր համար Տէրը զօրքերու Տէրը Գէր մարդոց նիհարութիւն պիտի ղրկէ Ու անոր փառքին տակ հրդեհ մը պիտի վառէ Բոցավառ հրդեհի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
10:1610:16 За то Господь, Господь Саваоф, пошлет чахлость на тучных его, и между знаменитыми его возжет пламя, как пламя огня.
10:16 καὶ και and; even οὐχ ου not οὕτως ουτως so; this way ἀλλὰ αλλα but ἀποστελεῖ αποστελλω send off / away κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth εἰς εις into; for τὴν ο the σὴν σος your τιμὴν τιμη honor; value ἀτιμίαν ατιμια dishonor καὶ και and; even εἰς εις into; for τὴν ο the σὴν σος your δόξαν δοξα glory πῦρ πυρ fire καιόμενον καιω burn καυθήσεται καιω burn
10:16 לָ֠כֵן lāḵˌēn לָכֵן therefore יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send הָ hā הַ the אָדֹ֜ון ʔāḏˈôn אָדֹון lord יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service בְּ bᵊ בְּ in מִשְׁמַנָּ֖יו mišmannˌāʸw מִשְׁמָן fatness רָזֹ֑ון rāzˈôn רָזֹון emaciation וְ wᵊ וְ and תַ֧חַת ṯˈaḥaṯ תַּחַת under part כְּבֹדֹ֛ו kᵊvōḏˈô כָּבֹוד weight יֵקַ֥ד yēqˌaḏ יקד burn יְקֹ֖ד yᵊqˌōḏ יְקֹד burning כִּ ki כְּ as יקֹ֥וד yqˌôḏ יְקֹד burning אֵֽשׁ׃ ʔˈēš אֵשׁ fire
10:16. propter hoc mittet Dominator Deus exercituum in pinguibus eius tenuitatem et subtus gloriam eius succensa ardebit quasi conbustio ignisTherefore the sovereign Lord, the Lord of hosts, shall send leanness among his fat ones: and under his glory shall be kindled a burning, as it were the burning of a fire.
16. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory there shall be kindled a burning like the burning of fire.
10:16. Because of this, the sovereign Lord, the Lord of hosts, will send leanness among his fat ones. And under the influence of his glory, a burning ardor will rage, like a consuming fire.
10:16. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.
Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire:

10:16 За то Господь, Господь Саваоф, пошлет чахлость на тучных его, и между знаменитыми его возжет пламя, как пламя огня.
10:16
καὶ και and; even
οὐχ ου not
οὕτως ουτως so; this way
ἀλλὰ αλλα but
ἀποστελεῖ αποστελλω send off / away
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
εἰς εις into; for
τὴν ο the
σὴν σος your
τιμὴν τιμη honor; value
ἀτιμίαν ατιμια dishonor
καὶ και and; even
εἰς εις into; for
τὴν ο the
σὴν σος your
δόξαν δοξα glory
πῦρ πυρ fire
καιόμενον καιω burn
καυθήσεται καιω burn
10:16
לָ֠כֵן lāḵˌēn לָכֵן therefore
יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send
הָ הַ the
אָדֹ֜ון ʔāḏˈôn אָדֹון lord
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
בְּ bᵊ בְּ in
מִשְׁמַנָּ֖יו mišmannˌāʸw מִשְׁמָן fatness
רָזֹ֑ון rāzˈôn רָזֹון emaciation
וְ wᵊ וְ and
תַ֧חַת ṯˈaḥaṯ תַּחַת under part
כְּבֹדֹ֛ו kᵊvōḏˈô כָּבֹוד weight
יֵקַ֥ד yēqˌaḏ יקד burn
יְקֹ֖ד yᵊqˌōḏ יְקֹד burning
כִּ ki כְּ as
יקֹ֥וד yqˌôḏ יְקֹד burning
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
10:16. propter hoc mittet Dominator Deus exercituum in pinguibus eius tenuitatem et subtus gloriam eius succensa ardebit quasi conbustio ignis
Therefore the sovereign Lord, the Lord of hosts, shall send leanness among his fat ones: and under his glory shall be kindled a burning, as it were the burning of a fire.
10:16. Because of this, the sovereign Lord, the Lord of hosts, will send leanness among his fat ones. And under the influence of his glory, a burning ardor will rage, like a consuming fire.
10:16. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.
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
16: Тучные - очевидно, синоним следующего далее выражения: знаменитые. Здесь разумеются прежде всего могучие воины ассирийские, а потом и все знатные и богатые ассирийцы, сила которых будет уничтожена - они зачахнут.

Чахлость и пламя - также синонимы, указывающие на разные бедствия, которые обрушатся, по суду Божию, на ассирийцев.
Adam Clarke: Commentary on the Bible - 1831
10:16: The Lord "Jehovah" - For אדני Adonai, fifty-two MSS., eleven editions, and two of my own, ancient, read יהוה, Yehovah, as in other cases.
And under his glory - That is, all that he could boast of as great and strong in his army, (Sal. ben Melec in loc.), expressed afterwards, Isa 10:18, by the glory of his forest, and of his fruitful field.
Albert Barnes: Notes on the Bible - 1834
10:16: Therefore shall the Lord - Hebrew, אדון 'ā dô n.
The Lord of hosts - In the present Hebrew text, the original word is also אדני 'ă donā y, but fifty-two manuscripts and six editions read Jehovah. On the meaning of the phrase, "the Lord of hosts," see the note at Isa 1:9. This verse contains a threatening of the punishment that would come upon the Assyrian for his insolence and pride, and the remainder of the chapter is mainly occupied with the details of that punishment. The punishment here threatened is, that while he appeared to be a victor, and was boasting of success and of his plunder, God would send leanness - as a body becomes wasted with disease.
His fat ones - That is, those who had fattened on the spoils of victory; his vigorous, prosperous, and flourishing army. The prophet here evidently intends to describe his numerous army glutted with the trophies of victor, and Rev_elling on the spoils.
Leanness - They shall be emaciated and reduced; their vigor and strength shall be diminished. In Psa 106:15, the word "leanness," רזון râ zô n, is used to denote destruction, disease. In Mic 6:10, it denotes diminution, scantiness - 'the scant ephah.' Here it denotes, evidently, that the army which was so large and vigorous, should waste away as with a pestilential disease; compare Isa 10:19. The "fact" was, that of that vast host few escaped. The angel of the Lord killed 185, 000 men in a single night; Kg2 18:35; see the notes at isa 38:36.
And under his glory - That is, beneath the boasted honor, might, and magnificence of the proud monarch.
He shall kindle - That is, God shall suddenly and entirely destroy his magnificence and pride, as when a fire is kindled beneath a magnificent temple. A similar passage occurs in Zac 12:6 :
In that day I shall make the governors of Judah
Like a hearth of fire among the wood,
And like a torch of fire in a sheaf;
And they shall devour all the people round about.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: the Lord of hosts: Isa 5:17, Isa 14:24-27, Isa 29:5-8, Isa 37:6, Isa 37:7, Isa 37:29, Isa 37:36; Ch2 32:21; Psa 106:15; Act 12:23
and under: Isa 9:5, Isa 30:30-33, Isa 33:10-14
Carl Friedrich Keil and Franz Delitzsch
10:16
There follows in the next v. the punishment provoked by such self-deification (cf., Hab 1:11). "Therefore will the Lord, the Lord of hosts, send consumption against his fat men; and under Asshur's glory there burns a brand like a firebrand." Three epithets are here employed to designate God according to His unlimited, all-controlling omnipotence: viz., hâ'âdōn, which is always used by Isaiah in connection with judicial and penal manifestations of power; and adonâi zebâoth, a combination never met with again, similar to the one used in the Elohistic Psalms, Elohim zebaoth (compare, on the other hand, Is 3:15; Is 10:23-24). Even here a large number of codices and editions (Norzi's, for example) have the reading Jehovah Zebaoth, which is customary in other cases.
(Note: This passage is not included in the 134 vaddâ'ı̄n (i.e., "real") adonai, or passages in which adonai is written, and not merely to be read, that are enumerated by the Masora (see Br's Psalterium, p. 133).)
Râzōn (Is 17:4) is one of the diseases mentioned in the catalogue of curses in Lev 26:16 and Deut 28:22. Galloping consumption comes like a destroying angel upon the great masses of flesh seen in the well-fed Assyrian magnates: mishmannim is used in a personal sense, as in Ps 78:31. And under the glory of Asshur, i.e., its richly equipped army (câbōd as in Is 8:7), He who makes His angels flames of fire places fire so as to cause it to pass away in flames. In accordance with Isaiah's masterly art of painting in tones, the whole passage is so expressed, that we can hear the crackling, and spluttering, and hissing of the fire, as it seizes upon everything within its reach. This fire, whatever it may be so far as its natural and phenomenal character is concerned, is in its true essence the wrath of Jehovah.
John Gill
10:16 Therefore shall the Lord, the Lord of hosts,.... Because of the pride, and arrogance, and vain boasting of the Assyrian monarch, which was resented by the Lord, he is threatened with what follows; and in order to humble him, and to show that God is above him, these titles are used; "the Lord", the Lord of the whole earth, and the King of kings, and Lord of lords; "the Lord of hosts", of armies above and below, of more and greater armies than what the king of Assyria was lord of; and therefore he might be assured that what is hereafter threatened would be fulfilled, namely,
send among his fat ones leanness; the Targum is, among his princes, who abounded in riches and honour; or his army, and the chiefs in it, the mighty and strong; and by "leanness" is meant destruction and death, which came upon his army, and the great men of it, immediately from the hand of God; see Ps 106:15 compared with Num 11:33,
and under his glory he shall kindle a burning, like the burning of a fire; that is, under his army, which was great and glorious, very numerous, and well accoutred with clothes and arms, and made a very splendid and glittering show, and of which the Assyrian monarch gloried; this army the Jews say was destroyed by fire, and that the bodies of the men were burnt, and their clothes untouched; but Jarchi interprets this glory of their garments, which give a man glory, and says these were burnt; the Targum calls them their vessels of glory; perhaps meaning their glittering arms, which were burnt along with them.
John Wesley
10:16 The Lord - The sovereign Lord of thine and all other armies, shall strip him and all his princes, of their wealth, and might, and glory; and destroy his numerous army, as the fire doth those combustible things which are cast into it.
Robert Jamieson, A. R. Fausset and David Brown
10:16 fat ones-- (Is 5:17). The robust and choice soldiers of Assyria (Ps 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin).
leanness--carrying out the image on "fat ones." Destruction (Ps 106:15). Fulfilled (Is 37:36).
his glory--Assyria's nobles. So in Is 5:13, Margin; Is 8:7.
kindle--a new image from fire consuming quickly dry materials (Zech 12:6).
10:1710:17: Եւ եղիցի Լոյսն Իսրայէլի ՚ի հուր. եւ սրբեսցէ զնոսա հրով բորբոքելով, եւ կերիցէ՛ իբրեւ զխոտ զանտառն։ Յաւուր յայնմիկ[9699] [9699] Յօրինակին պակասէր. Եւ եղիցի Լոյսն Իսրայէլի ՚ի հուր. եւ սրբե՛՛։ Ոմանք. Լոյսն Իսրայէլի հուր. եւ սրբեսցես զնա հրով բոր՛՛։
17 Լոյսն[15] Իսրայէլի կրակ պիտի դառնայ եւ նրան[16] սրբի բորբոքուն հրով, խոտի պէս պիտի լափի անտառը:[16] 15. իմա՛ Աստուած:">[15] Իսրայէլի կրակ պիտի դառնայ եւ նրան
17 Իսրայէլի Լոյսը՝ կրակ Ու անոր Սուրբը բոց պիտի ըլլայ։Մէկ օրուան մէջ անոր փուշերն ու ցախերը Այրելով պիտի սպառէ
Եւ եղիցի Լոյսն Իսրայելի ի հուր. եւ [152]սրբեսցէ զնա հրով բորբոքելով, եւ կերիցէ իբրեւ զխոտ զանտառն:

10:17: Եւ եղիցի Լոյսն Իսրայէլի ՚ի հուր. եւ սրբեսցէ զնոսա հրով բորբոքելով, եւ կերիցէ՛ իբրեւ զխոտ զանտառն։ Յաւուր յայնմիկ[9699]
[9699] Յօրինակին պակասէր. Եւ եղիցի Լոյսն Իսրայէլի ՚ի հուր. եւ սրբե՛՛։ Ոմանք. Լոյսն Իսրայէլի հուր. եւ սրբեսցես զնա հրով բոր՛՛։
17 Լոյսն[15] Իսրայէլի կրակ պիտի դառնայ եւ նրան[16] սրբի բորբոքուն հրով, խոտի պէս պիտի լափի անտառը:
[16] 15. իմա՛ Աստուած:">[15] Իսրայէլի կրակ պիտի դառնայ եւ նրան
17 Իսրայէլի Լոյսը՝ կրակ Ու անոր Սուրբը բոց պիտի ըլլայ։Մէկ օրուան մէջ անոր փուշերն ու ցախերը Այրելով պիտի սպառէ
zohrab-1805▾ eastern-1994▾ western am▾
10:1710:17 Свет Израиля будет огнем, и Святый его пламенем, которое сожжет и пожрет терны его и волчцы его в один день;
10:17 καὶ και and; even ἔσται ειμι be τὸ ο the φῶς φως light τοῦ ο the Ισραηλ ισραηλ.1 Israel εἰς εις into; for πῦρ πυρ fire καὶ και and; even ἁγιάσει αγιαζω hallow αὐτὸν αυτος he; him ἐν εν in πυρὶ πυρ fire καιομένῳ καιω burn καὶ και and; even φάγεται φαγω swallow; eat ὡσεὶ ωσει as if; about χόρτον χορτος grass; plant τὴν ο the ὕλην υλη forest τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
10:17 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be אֹֽור־ ʔˈôr- אֹור light יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to אֵ֔שׁ ʔˈēš אֵשׁ fire וּ û וְ and קְדֹושֹׁ֖ו qᵊḏôšˌô קָדֹושׁ holy לְ lᵊ לְ to לֶהָבָ֑ה lehāvˈā לֶהָבָה flame וּ û וְ and בָעֲרָ֗ה vāʕᵃrˈā בער burn וְ wᵊ וְ and אָֽכְלָ֛ה ʔˈāḵᵊlˈā אכל eat שִׁיתֹ֥ו šîṯˌô שַׁיִת weed וּ û וְ and שְׁמִירֹ֖ו šᵊmîrˌô שָׁמִיר thornbush בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
10:17. et erit lumen Israhel in igne et Sanctus eius in flamma et succendetur et devorabitur spina eius et vepres in die unaAnd the light of Israel shall be as a fire, and the Holy One thereof as a flame: and his thorns and his briers shall be set on fire, and shall be devoured in one day.
17. And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day.
10:17. And the light of Israel will be like a fire, and the Holy One of Israel will be like a flame. And his thorns and briers will be set ablaze and devoured, in one day.
10:17. And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day:

10:17 Свет Израиля будет огнем, и Святый его пламенем, которое сожжет и пожрет терны его и волчцы его в один день;
10:17
καὶ και and; even
ἔσται ειμι be
τὸ ο the
φῶς φως light
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
πῦρ πυρ fire
καὶ και and; even
ἁγιάσει αγιαζω hallow
αὐτὸν αυτος he; him
ἐν εν in
πυρὶ πυρ fire
καιομένῳ καιω burn
καὶ και and; even
φάγεται φαγω swallow; eat
ὡσεὶ ωσει as if; about
χόρτον χορτος grass; plant
τὴν ο the
ὕλην υλη forest
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
10:17
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
אֹֽור־ ʔˈôr- אֹור light
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
אֵ֔שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
קְדֹושֹׁ֖ו qᵊḏôšˌô קָדֹושׁ holy
לְ lᵊ לְ to
לֶהָבָ֑ה lehāvˈā לֶהָבָה flame
וּ û וְ and
בָעֲרָ֗ה vāʕᵃrˈā בער burn
וְ wᵊ וְ and
אָֽכְלָ֛ה ʔˈāḵᵊlˈā אכל eat
שִׁיתֹ֥ו šîṯˌô שַׁיִת weed
וּ û וְ and
שְׁמִירֹ֖ו šᵊmîrˌô שָׁמִיר thornbush
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
10:17. et erit lumen Israhel in igne et Sanctus eius in flamma et succendetur et devorabitur spina eius et vepres in die una
And the light of Israel shall be as a fire, and the Holy One thereof as a flame: and his thorns and his briers shall be set on fire, and shall be devoured in one day.
10:17. And the light of Israel will be like a fire, and the Holy One of Israel will be like a flame. And his thorns and briers will be set ablaze and devoured, in one day.
10:17. And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
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
17: Свет Израиля и Святый его - синонимы, обозначающие Всевышнего - Покровителя израильского народа. Господь - есть огонь, поедающий нечестивых (Втор 9:3), и, в частности, ассирийцев, которые здесь названы тернами и волчцами для Израиля ввиду тех многочисленных несчастий, какие они ему причиняли.

В один день - т. е. однажды навсегда Господь уничтожит Ассирийское царство и притом в самый короткий срок. Пророчество это исполнилось на довольно быстро совершившемся падении Ассирийского государства в 608: г. до Р. Х.
Adam Clarke: Commentary on the Bible - 1831
10:17: And it shall burn and devour his thorns "And he shall burn and consume his thorn" - The briers and thorns are the common people; the glory of his forest are the nobles and those of highest rank and importance. See note on Isa 9:17, and compare Eze 20:47. The fire of God's wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh; a proverbial expression; soul and body, as we say; it shall consume them entirely and altogether; and the few that escape shall be looked upon as having escaped from the most imminent danger; "as a firebrand plucked out of the fire," Amo 4:11; ὡς δια πυρος, so as by fire, Co1 3:15; as a man when a house is burning is forced to make his escape by running through the midst of the fire.
I follow here the reading of the Septuagint, כמאש נסס kemash noses, ὡς ὁ φευγων απω φλογος χαιομενης, as he who flees from the burning flame. Symmachus also renders the latter word by φευγων, flying.
Albert Barnes: Notes on the Bible - 1834
10:17: And the light of Israel - That is, Yahweh. The word "light" here, אור 'ô r, is used also to denote a "fire," or that which causes light and heat; see Eze 5:2; Isa 44:16; Isa 47:14. Here it is used in the same sense, denoting that Yahweh would be "the fire" אור 'ô r that would cause the "flame" (אשׁ 'ê sh) which would consume the Assyrian. Jehovah is often compared to a burning flame, or fire; Deu 4:24; Deu 9:3; Heb 12:29.
Shall be for a fire - By his power and his judgment he shall destroy them.
His Holy One - Israel's Holy One; that is, Yahweh - often called in the Scriptures the Holy One of Israel.
And it shall burn - That is, the flame that Yahweh shall kindle, or his judgments that he shall send forth.
And devour his thorns and his briers - An expression denoting the utter impotency of all the mighty armies of the Assyrian to resist Yahweh. As dry thorns and briers cannot resist the action of heat, so certainly and speedily would the armies of Sennacherib be destroyed before Yahweh; compare the note at Isa 9:18. Lowth supposes, that by 'briers and thorns' here, the common soldiers of the army are intended, and by 'the glory of his forest' Isa 10:18, the princes, officers, and nobles. This is, doubtless, the correct interpretation; and the idea is, that all would be completely consumed and destroyed.
In one day - The army of Sennacherib was suddenly destroyed by the angel; see the notes at Isa 37:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: the light: Isa 60:19; Psa 27:1, Psa 84:11; Rev 21:23, Rev 22:5
for a flame: Isa 30:27, Isa 30:28, Isa 33:14, Isa 64:1, Isa 64:2, Isa 66:15, Isa 66:16, Isa 66:24; Num 11:1-3, Num 16:35; Psa 18:8; Psa 21:9, Psa 50:3, Psa 83:14, Psa 83:15; Jer 4:4, Jer 7:20; Mal 4:1-3; Mat 3:12; Th2 1:7-9; Heb 12:29
devour: Isa 27:4, Isa 37:36; Psa 97:3; Nah 1:5, Nah 1:6, Nah 1:10
Carl Friedrich Keil and Franz Delitzsch
10:17
"And the light of Israel becomes a fire, and His Holy One a flame; and it sets on fire and devours its thistles and thorns on one day." God is fire (Deut 9:3), and light (1Jn 1:5); and in His own self-life the former is resolved into the latter. Kâdōsh (holy) is here parallel to 'ōr (light); for the fact that God is holy, and the fact that He is pure light, are essentially one and the same thing, whether kâdash meant originally to be pure or to be separate. The nature of all creatures, and of the whole cosmos, is a mixture of light and darkness. The nature of God alone is absolute light. But light is love. In this holy light of love He has given Himself up to Israel, and taken Israel to Himself. But He has also within Him a basis of fire, which sin excites against itself, and which was about to burst forth as a flaming fire of wrath against Asshur, on account of its sins against Him and His people. Before this fire of wrath, this destructive might of His penal righteousness, the splendid forces of Asshur were nothing but a mass of thistles and a bed of thorns (written here in the reverse order peculiar to Isaiah, shâmı̄r vâshaith), equally inflammable, and equally deserving to be burned. To all appearance, it was a forest and a park, but is was irrecoverably lost.
Geneva 1599
10:17 And the light of Israel shall be for a (l) fire, and his Holy One for a flame: and it shall burn and devour (m) his thorns and his briers in one day;
(l) Meaning that God is a light to comfort his people and a fire to burn his enemies.
(m) That is, the Assyrians.
John Gill
10:17 And the light of Israel shall be for a fire,.... That is, the Lord, who is the light of his people; who enlightens them by his word and Spirit, and by his grace effectually calls them out of darkness into marvellous light, to the light of grace here, and to the light of glory hereafter; and who comforts and refreshes them with his gracious presence, and with the light of his countenance when in affliction and distress, which is sometimes signified by darkness; and the same Lord, who is as light to his people, and gives light and comfort to them, is as a consuming fire to others:
and his Holy One for a flame; that is, the Holy One of Israel, the God of Israel, who is holy in himself, and the sanctifier of others; the Syriac version reads, "his Holy Ones": so Jarchi observes it as the sense of some, that the righteous of that generation are meant; the Targum is,
"and there shall be the Lord, the light of Israel, and his Holy One; and his word strong as fire, and his word as a flame;''
see Jer 23:29 so Jarchi interprets it of the law Hezekiah studied:
and it shall burn and devour his thorns and his briers in one day; the Targum interprets it, his rulers and governors; and so Jarchi, his princes and mighty men; the chief in the Assyrian army, called briers and thorns, because mischievous and hurtful, and caused grief; but rather the multitude of the common soldiers is designed, who were all destroyed in one night, 4Kings 19:35 by an angel; who, according to Aben Ezra, is the light and Holy One of Israel here spoken of.
John Wesley
10:17 The light - That God who is and will be a comfortable light to his people. A fire - To the Assyrians. Thorns - His vast army, which is no more able to resist God, than dry thorns and briars are to oppose the fire.
Robert Jamieson, A. R. Fausset and David Brown
10:17 light of Israel--carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (Deut 4:24; Heb 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).
10:1810:18: շիջցին լերինք եւ բլուրք եւ անտառք. եւ կերիցէ ՚ի շնչոյ մինչեւ ՚ի մարմին. եւ եղիցի ապրեալն իբրեւ զայն որ ապրեալն իցէ ՚ի բորբոքեալ բոցոյ[9700]։ [9700] Ոմանք. ՚Ի շնչոց մինչեւ ՚ի։
18 Այն օրը լեռները, բլուրներն ու անտառները պիտի մոխրանան, կրակը հոգի ու մարմին պիտի լափի, եւ փրկուողը նման պիտի լինի բորբոքուած բոցից ազատուածի:
18 Եւ անոր անտառին ու բարեբեր ագարակին փառքը, Հոգին ու մարմինը, պիտի հատցնէ Եւ ան մարող հիւանդի* պէս պիտի ըլլայ։
Յաւուր յայնմիկ շիջցին լերինք եւ բլուրք եւ անտառք, եւ կերիցէ ի շնչոյ մինչեւ ի մարմին. եւ եղիցի ապրեալն իբրեւ զայն որ ապրեալն իցէ ի բորբոքեալ բոցոյ:

10:18: շիջցին լերինք եւ բլուրք եւ անտառք. եւ կերիցէ ՚ի շնչոյ մինչեւ ՚ի մարմին. եւ եղիցի ապրեալն իբրեւ զայն որ ապրեալն իցէ ՚ի բորբոքեալ բոցոյ[9700]։
[9700] Ոմանք. ՚Ի շնչոց մինչեւ ՚ի։
18 Այն օրը լեռները, բլուրներն ու անտառները պիտի մոխրանան, կրակը հոգի ու մարմին պիտի լափի, եւ փրկուողը նման պիտի լինի բորբոքուած բոցից ազատուածի:
18 Եւ անոր անտառին ու բարեբեր ագարակին փառքը, Հոգին ու մարմինը, պիտի հատցնէ Եւ ան մարող հիւանդի* պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1810:18 и славный лес его и сад его, от души до тела, истребит; и он будет, как чахлый умирающий.
10:18 ἀποσβεσθήσεται αποσβεννυμι the ὄρη ορος mountain; mount καὶ και and; even οἱ ο the βουνοὶ βουνος mound καὶ και and; even οἱ ο the δρυμοί δρυμος and; even καταφάγεται κατεσθιω consume; eat up ἀπὸ απο from; away ψυχῆς ψυχη soul ἕως εως till; until σαρκῶν σαρξ flesh καὶ και and; even ἔσται ειμι be ὁ ο the φεύγων φευγω flee ὡς ως.1 as; how ὁ ο the φεύγων φευγω flee ἀπὸ απο from; away φλογὸς φλοξ blaze καιομένης καιω burn
10:18 וּ û וְ and כְבֹ֤וד ḵᵊvˈôḏ כָּבֹוד weight יַעְרֹו֙ yaʕrˌô יַעַר wood וְ wᵊ וְ and כַרְמִלֹּ֔ו ḵarmillˈô כַּרְמֶל orchard מִ mi מִן from נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בָּשָׂ֖ר bāśˌār בָּשָׂר flesh יְכַלֶּ֑ה yᵊḵallˈeh כלה be complete וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be כִּ ki כְּ as מְסֹ֥ס mᵊsˌōs מסס melt נֹסֵֽס׃ nōsˈēs נסס falter
10:18. et gloria saltus eius et Carmeli eius ab anima usque ad carnem consumetur et erit terrore profugusAnd the glory of his forest, and of his beautiful hill, shall be consumed from the soul even to the flesh, and he shall run away through fear.
18. And he shall consume the glory of his forest, and of his fruitful field, both soul and body: and it shall be as when a standardbearer fainteth.
10:18. And the glory of his forest and of his beautiful hill will be consumed, from the soul even to the flesh. And he will flee away in terror.
10:18. And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.
And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth:

10:18 и славный лес его и сад его, от души до тела, истребит; и он будет, как чахлый умирающий.
10:18
ἀποσβεσθήσεται αποσβεννυμι the
ὄρη ορος mountain; mount
καὶ και and; even
οἱ ο the
βουνοὶ βουνος mound
καὶ και and; even
οἱ ο the
δρυμοί δρυμος and; even
καταφάγεται κατεσθιω consume; eat up
ἀπὸ απο from; away
ψυχῆς ψυχη soul
ἕως εως till; until
σαρκῶν σαρξ flesh
καὶ και and; even
ἔσται ειμι be
ο the
φεύγων φευγω flee
ὡς ως.1 as; how
ο the
φεύγων φευγω flee
ἀπὸ απο from; away
φλογὸς φλοξ blaze
καιομένης καιω burn
10:18
וּ û וְ and
כְבֹ֤וד ḵᵊvˈôḏ כָּבֹוד weight
יַעְרֹו֙ yaʕrˌô יַעַר wood
וְ wᵊ וְ and
כַרְמִלֹּ֔ו ḵarmillˈô כַּרְמֶל orchard
מִ mi מִן from
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
יְכַלֶּ֑ה yᵊḵallˈeh כלה be complete
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
כִּ ki כְּ as
מְסֹ֥ס mᵊsˌōs מסס melt
נֹסֵֽס׃ nōsˈēs נסס falter
10:18. et gloria saltus eius et Carmeli eius ab anima usque ad carnem consumetur et erit terrore profugus
And the glory of his forest, and of his beautiful hill, shall be consumed from the soul even to the flesh, and he shall run away through fear.
10:18. And the glory of his forest and of his beautiful hill will be consumed, from the soul even to the flesh. And he will flee away in terror.
10:18. And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Лес и сад - это указания на ассирийское войско. От этого войска так мало останется воинов, что маленькое дитя, которое умеет считать только до десятка или до двух, сумеет счесть всех оставшихся в живых ассирийских воинов. Конечно, здесь выражение гиперболическое (преувеличение).
Albert Barnes: Notes on the Bible - 1834
10:18: The glory of his forest - In these expressions, the army of Sennacherib is compared with a beautiful grove thick set with trees; and as all the beauty of a grove which the fire overruns is destroyed, so, says the prophet, it will be with the army of the Assyrian under the judgments of God. If the 'briers and thorns' Isa 10:17 refer to the common soldiers of his army, then the glory of the forest - the tall, majestic trees - refer to the princes and nobles. But this mode of interpretation should not be pressed too far.
And of his fruitful field - וכרמלו vekaremilô. The word used here - "carmel" - is applied commonly to a rich mountain or promontory on the Mediterranean, on the southern boundary of the tribe of Asher. The word, however, properly means a fruitful field, a finely cultivated country, and Was given to Mount Carmel on this account, In this place it has no reference to that mountain, but is given to the army of Sennacherib to "keep up the figure" which the prophet commenced in Isa 10:17. That army, numerous, mighty, and well disciplined, was compared to an extensive region of hill and vale; of forests and fruitful fields; but it should all be destroyed as when the fire runs over fields and forests, and consumes all their beauty. Perhaps in all this, there may be allusion to the proud boast of Sennacherib Kg2 19:23, that he would 'go up the sides of Lebanon, and cut down the cedars thereof, and the choice fir-trees thereof', and enter into the forest of Carmel.' In allusion, possibly, to this, the prophet says that God would cut down the tall trees and desolate the fruitful field - the 'carmel' of his army, and would lay all waste.
Both soul and body - Hebrew, 'From the soul to the flesh;' that is, entirely. As the soul and the flesh, or body, compose the entire man, so the phrase denotes the entireness or totality of anything. The army would be totally ruined.
And they shall be as when a standard-bearer fainteth - There is here a great variety of interpretation. The Septuagint reads it: 'And he shall flee as one that flees from a burning flame.' This reading Lowth has followed; but for this there is not the slightest authority in the Hebrew. The Vulgate reads it, 'And he shall fly for terror, "et crit terrore profugus." The Chaldee, 'And he shall be broken, and shall fly.' The Syriac, 'And he shall be as if he had never been.' Probably the correct idea is, "and they shall be as when a sick man wastes away." The words which are used (נסס כמסס kı̂ mesos nosē s) are brought together for the sake of a paranomasia - a figure of speech common in the Hebrew. The word rendered in our version "fainteth" (מסס mesos) is probably the infinitive construct of the verb מסס mâ sas, "to melt, dissolve, faint." It is applied to the manna that was dissolved by the heat of the sun, Exo 16:21; to wax melted by the fire, Psa 68:2; to a snail that consumes away, Psa 58:8; or to water that evaporates, Psa 58:7.
Hence, it is applied to the heart, exhausted of its vigor and spirit, Job 7:5; to things decayed that have lost their strength, Sa1 15:9; to a loan or tax laid upon a people that wastes and exhausts their wealth. It has the general notion, therefore, of melting, fainting, sinking away with the loss of strength; Psa 22:14; Psa 112:10; Psa 97:5; Isa 19:1; Isa 13:7; Jos 2:11; Jos 5:1; Jos 7:5. The word rendered "standard-bearer" (נסס nosē s) is from the verb נסס nā sas. This word signifies sometimes "to lift up," to elevate, or to erect a flag or standard to public view, to call men to arms; Isa 5:26; Isa 11:10, Isa 11:12; Isa 13:2; Isa 18:3; Isa 49:22; and also to lift up, or to exhibit anything as a judgment or public warning, and may thus be applied to divine judgments. Gesenius renders the verb, "to waste away, to be sick." In Syriac it has this signification. Taylor ("Heb. Con.") says, that it does not appear that this word ever has the signification of a military standard under which armies fight, but refers to a standard or ensign to "call" men together, or to indicate alarm and danger. The probable signification here, is that which refers it to a man wasting away with sickness, whose strength and vigor are gone, and who becomes weak and helpless. Thus applied to the Assyrian army, it is very striking. Though mighty, confident, and vigorous-like a man in full health - yet it would be like a vigorous man when disease comes upon him, and he pines away and sinks to the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: consume: Isa 10:33, Isa 10:34, Isa 9:18; Kg2 19:23, Kg2 19:28; Jer 21:14; Eze 20:47, Eze 20:48
both soul and body: Heb. from the soul and even to the flesh
Carl Friedrich Keil and Franz Delitzsch
10:18
"And the glory of his forest and his garden-ground will He destroy, even to soul and flesh, so that it is as when a sick man dieth. And the remnant of the trees of his forest can be numbered, and a boy could write them." The army of Asshur, composed as it was of many and various nations, was a forest (ya‛ar); and, boasting as it did of the beauty of both men and armour, a garden ground (carmel), a human forest and park. Hence the idea of "utterly" is expressed in the proverbial "even to soul and flesh," which furnishes the occasion for a leap to the figure of the wasting away of a נסס (hap. leg. the consumptive man, from nâsas, related to nūsh, 'ânash, Syr. n‛sı̄so, n‛shisho, a sick man, based upon the radical notion of melting away, cf., mâsas, or of reeling to and fro, cf., mūt, nūt, Arab. nâsa, nâta). Only a single vital spark would still glimmer in the gigantic and splendid colossus, and with this its life would threaten to become entirely extinct. Or, what is the same thing, only a few trees of the forest, such as could be easily numbered (mispâr as in Deut 33:6, cf., Is 21:17), would still remain, yea, so few, that a boy would be able to count and enter them. And this really came to pass. Only a small remnant of the army that marched against Jerusalem ever escaped. With this small remnant of an all-destroying power the prophet now contrasts the remnant of Israel, which is the seed of a new power that is about to arise.
Geneva 1599
10:18 And shall consume the glory of his forest, and of his fruitful field, both soul (n) and body: and they shall be as when a standardbearer (o) fainteth.
(n) That is, body and soul utterly.
(o) When the battle is lost and the standard taken.
John Gill
10:18 And shall consume the glory of his forest,.... The Assyrian army is compared to a "forest", for the number of men in it; and for the mighty men in it, comparable to large and tall trees, such as oaks and cedars; and like a wood or forest a numerous army looks, when in rank and file, in proper order, and with banners, and having on their armour, their shields, spears, bows and arrows; and the "glory" of it intends either the princes and nobles that were in it, the principal officers, generals, and captains; or the riches of it, the plunder of the Egyptians and Ethiopians, as Kimchi observes, which were all destroyed at once:
both soul and body, or "from the soul even to the flesh" (o); which denotes the total consumption of them, nothing of them remaining; the Targum is,
"the glory of the multitude of his army, and their souls with their bodies, it shall consume;''
and so some understand this of the eternal destruction of soul and body in hell: the Rabbins are divided about the manner of the consumption of the Assyrian army; some say their bodies and souls were both burnt, which these words seem to favour; and others, that their souls were burnt, and not their bodies, their lives were taken away, and their bodies unhurt; which they think is favoured by Is 10:16 where it is said, "under his glory", and not "his glory" (p):
and they shall be as when a standardbearer fainteth; who when he fails, the whole company or army is thrown into confusion, and flees; and so the Targum,
"and he shall be broken, and flee.''
Some render it, "as the dust of the worm that eats wood" (q); so Jarchi; signifying that they should be utterly destroyed, and become as small as the dust that falls from a worm eaten tree; which simile is used, a forest being made mention of before.
(o) "ab anima usque ad carnem", V. L. Montanus, Piscator. (p) T. Bab. Sabbat, fol. 113. 2. & Sanhedrin, fol 94. 1, 2. See Kimchi in loc. (q) "at pulvis teredinis", Tigurine version.
John Wesley
10:18 The glory - Of his great army, which may not unfitly be compared to a forest, for the numbers of men, who stood as thick as trees do in a forest. Field - Of his soldiers, who stood as thick as ears of corn in a fruitful field. Soul and body - Totally, both inwardly and outwardly. They shall be - Like that of an army when their standard - bearer is slain or flees away, which strikes a panic into the whole army.
Robert Jamieson, A. R. Fausset and David Brown
10:18 glory of his forest--The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on Is 9:18).
in one day-- (Is 37:36).
fruitful field--literally, "Carmel," a rich mountain in the tribe of Asher. Figurative for Sennacherib's mighty army. Perhaps alluding to his own boasting words about to be uttered (Is 37:24), "I will enter the forest of his Carmel."
soul and body--proverbial for utterly; the entire man is made up of soul and body.
as when a standard bearer fainteth--rather, "they shall be as when a sick man" (from a Syriac root) wastes away." Compare "leanness," that is, wasting destruction (Is 10:16) [MAURER]. Or, "there shall be an entire dissipation, like a perfect melting" (namely, of the Assyrian army) [HORSLEY].
10:1910:19: Եւ մնացեալքն ՚ի նոցանէ թուո՛վ եղիցին, եւ մանուկ տղայ գրեսցէ զնոսա։
19 Կենդանի մնացածները թուով այնքան պիտի լինեն, որ մանուկ երեխան էլ կարողանայ հաշուել նրանց:
19 Անոր անտառին մէջ մնացած ծառերը քիչ պիտի ըլլան, Այնպէս որ տղայ մը կարենայ անոնց թիւը համրել։
Եւ մնացեալքն ի նոցանէ թուով եղիցին, եւ մանուկ տղայ գրեսցէ զնոսա:

10:19: Եւ մնացեալքն ՚ի նոցանէ թուո՛վ եղիցին, եւ մանուկ տղայ գրեսցէ զնոսա։
19 Կենդանի մնացածները թուով այնքան պիտի լինեն, որ մանուկ երեխան էլ կարողանայ հաշուել նրանց:
19 Անոր անտառին մէջ մնացած ծառերը քիչ պիտի ըլլան, Այնպէս որ տղայ մը կարենայ անոնց թիւը համրել։
zohrab-1805▾ eastern-1994▾ western am▾
10:1910:19 И остаток дерев леса его так будет малочислен, что дитя в состоянии будет сделать опись.
10:19 καὶ και and; even οἱ ο the καταλειφθέντες καταλειπω leave behind; remain ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἔσονται ειμι be ἀριθμός αριθμος number καὶ και and; even παιδίον παιδιον toddler; little child γράψει γραφω write αὐτούς αυτος he; him
10:19 וּ û וְ and שְׁאָ֥ר šᵊʔˌār שְׁאָר rest עֵ֛ץ ʕˈēṣ עֵץ tree יַעְרֹ֖ו yaʕrˌô יַעַר wood מִסְפָּ֣ר mispˈār מִסְפָּר number יִֽהְי֑וּ yˈihyˈû היה be וְ wᵊ וְ and נַ֖עַר nˌaʕar נַעַר boy יִכְתְּבֵֽם׃ פ yiḵtᵊvˈēm . f כתב write
10:19. et reliquiae ligni saltus eius pro paucitate numerabuntur et puer scribet eosAnd they that remain of the trees of his forest shall be so few, that they shall easily be numbered, and a child shall write them down.
19. And the remnant of the trees of his forest shall be few, that a child may write them.
10:19. And what remains of the trees of his forest will be so few, and so easily numbered, that even a child could write them down.
10:19. And the rest of the trees of his forest shall be few, that a child may write them.
And the rest of the trees of his forest shall be few, that a child may write them:

10:19 И остаток дерев леса его так будет малочислен, что дитя в состоянии будет сделать опись.
10:19
καὶ και and; even
οἱ ο the
καταλειφθέντες καταλειπω leave behind; remain
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἔσονται ειμι be
ἀριθμός αριθμος number
καὶ και and; even
παιδίον παιδιον toddler; little child
γράψει γραφω write
αὐτούς αυτος he; him
10:19
וּ û וְ and
שְׁאָ֥ר šᵊʔˌār שְׁאָר rest
עֵ֛ץ ʕˈēṣ עֵץ tree
יַעְרֹ֖ו yaʕrˌô יַעַר wood
מִסְפָּ֣ר mispˈār מִסְפָּר number
יִֽהְי֑וּ yˈihyˈû היה be
וְ wᵊ וְ and
נַ֖עַר nˌaʕar נַעַר boy
יִכְתְּבֵֽם׃ פ yiḵtᵊvˈēm . f כתב write
10:19. et reliquiae ligni saltus eius pro paucitate numerabuntur et puer scribet eos
And they that remain of the trees of his forest shall be so few, that they shall easily be numbered, and a child shall write them down.
10:19. And what remains of the trees of his forest will be so few, and so easily numbered, that even a child could write them down.
10:19. And the rest of the trees of his forest shall be few, that a child may write them.
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Albert Barnes: Notes on the Bible - 1834
10:19: And the rest of the trees ... - Keeping up still the image of a large and once dense forest, to which he had likened the Assyrian army. 'The rest' here means that which shall be left after the threatened judgment shall come upon them.
That a child may write them - That a child shall be able to number them, or write their names; that is, they shall be very few. A child can number or count but few; yet the number of those who would be left, would be so very small that even a child could count them with ease. It is probable that a few of the army of Sennacherib escaped (see the note at Isa 37:37); and compared with the whole army, the remnant might bear a striking resemblance to the few decaying trees of a once magnificent forest of cedars.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: few: Heb. number, Isa 37:36
John Gill
10:19 And the rest of the trees of his forest shall be few,.... Which were left unconsumed, that escaped this destruction, those of the Assyrian army that fled with Sennacherib their king; which, the Rabbins say (r), were no more than ten, as Jarchi and Kimchi observe; yea, some say there were but five left who escaped, and name them, Sennacherib and his two sons, Nebuchadnezzar and Nebuzaradan:
that a child may write them; count them, and take down their names; and it may be understood of a military muster, and the sense be, that the army should be reduced to so small a number by this stroke upon them, that there would be no need of an able muster master to take the account of them, a child would be equal to such a task. The Targum is,
"and the rest of his warriors shall fail, that the people shall be a small number, and shall be reckoned a weak kingdom.''
(r) T. Bab. ib. fol. 95. 2. Praefat. Echa Rabbati, fol. 41. 1.
John Wesley
10:19 The rest - The remainder of that mighty host.
Robert Jamieson, A. R. Fausset and David Brown
10:19 rest--those who shall survive the destruction of the host.
his forest--same image as in Is 10:18, for the once dense army.
child . . . write--so few that a child might count them.
10:2010:20: Եւ եղիցի յաւուր յայնմիկ ո՛չ եւս յաւելցին մնացորդքն Իսրայէլի եւ ապրեալքն Յակովբայ, եւ ո՛չ եւս ապաստան լինիցին ՚ի զրկիչսն իւրեանց. այլ եղիցին ապաստա՛ն յԱստուած Սուրբն Իսրայէլի ճշմարտութեամբ[9701]։ [9701] Ոմանք. Ապաստան լիցին։
20 Այն օրը Իսրայէլից մնացածները եւ Յակոբի տնից փրկուածներն այլեւս մեղքի մէջ չեն ընկնելու եւ ոչ էլ ապաւինելու են իրենց զրկողներին, այլ արդար սրտով ապաւինելու են Աստծուն՝ Իսրայէլի Սրբին:
20 Այն օրը, Իսրայէլին մնացորդը Ու Յակոբին տանը ազատուածները, Անգամ մըն ալ պիտի չապաւինին զիրենք զարնողին. Հապա ճշմարտութեամբ՝ Տէրոջը՝ Իսրայէլի Սուրբին պիտի ապաւինին։
Եւ եղիցի յաւուր յայնմիկ ոչ եւս յաւելցին մնացորդքն Իսրայելի եւ ապրեալքն Յակոբայ, [153]եւ ոչ եւս ապաստան լինիցին`` ի զրկիչսն իւրեանց, այլ եղիցին ապաստան [154]յԱստուած ի Սուրբն Իսրայելի ճշմարտութեամբ:

10:20: Եւ եղիցի յաւուր յայնմիկ ո՛չ եւս յաւելցին մնացորդքն Իսրայէլի եւ ապրեալքն Յակովբայ, եւ ո՛չ եւս ապաստան լինիցին ՚ի զրկիչսն իւրեանց. այլ եղիցին ապաստա՛ն յԱստուած Սուրբն Իսրայէլի ճշմարտութեամբ[9701]։
[9701] Ոմանք. Ապաստան լիցին։
20 Այն օրը Իսրայէլից մնացածները եւ Յակոբի տնից փրկուածներն այլեւս մեղքի մէջ չեն ընկնելու եւ ոչ էլ ապաւինելու են իրենց զրկողներին, այլ արդար սրտով ապաւինելու են Աստծուն՝ Իսրայէլի Սրբին:
20 Այն օրը, Իսրայէլին մնացորդը Ու Յակոբին տանը ազատուածները, Անգամ մըն ալ պիտի չապաւինին զիրենք զարնողին. Հապա ճշմարտութեամբ՝ Տէրոջը՝ Իսրայէլի Սուրբին պիտի ապաւինին։
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10:2010:20 И будет в тот день: остаток Израиля и спасшиеся из дома Иакова не будут более полагаться на того, кто поразил их, но возложат упование на Господа, Святаго Израилева, чистосердечно.
10:20 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that οὐκέτι ουκετι no longer προστεθήσεται προστιθημι add; continue τὸ ο the καταλειφθὲν καταλειπω leave behind; remain Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the σωθέντες σωζω save τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov οὐκέτι ουκετι no longer μὴ μη not πεποιθότες πειθω persuade ὦσιν ους ear ἐπὶ επι in; on τοὺς ο the ἀδικήσαντας αδικεω injure; unjust to αὐτούς αυτος he; him ἀλλὰ αλλα but ἔσονται ειμι be πεποιθότες πειθω persuade ἐπὶ επι in; on τὸν ο the θεὸν θεος God τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel τῇ ο the ἀληθείᾳ αληθεια truth
10:20 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he לֹֽא־ lˈō- לֹא not יֹוסִ֨יף yôsˌîf יסף add עֹ֜וד ʕˈôḏ עֹוד duration שְׁאָ֤ר šᵊʔˈār שְׁאָר rest יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and פְלֵיטַ֣ת fᵊlêṭˈaṯ פְּלֵיטָה escape בֵּֽית־ bˈêṯ- בַּיִת house יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob לְ lᵊ לְ to הִשָּׁעֵ֖ן hiššāʕˌēn שׁען lean עַל־ ʕal- עַל upon מַכֵּ֑הוּ makkˈēhû נכה strike וְ wᵊ וְ and נִשְׁעַ֗ן nišʕˈan שׁען lean עַל־ ʕal- עַל upon יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בֶּ be בְּ in אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
10:20. et erit in die illa non adiciet residuum Israhel et hii qui fugerint de domo Iacob inniti super eo qui percutit eos sed innitetur super Dominum Sanctum Israhel in veritateAnd it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that striketh them: but they shall lean upon the Lord the Holy One of Israel, in truth.
20. And it shall come to pass in that day, that the remnant of Israel, and they that are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
10:20. And this shall be in that day: those not added to the remnant of Israel, and those who escape of the house of Jacob, will not lean upon him who strikes them. Instead, they will lean upon the Lord, the Holy One of Israel, in truth.
10:20. And it shall come to pass in that day, [that] the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
And it shall come to pass in that day, [that] the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth:

10:20 И будет в тот день: остаток Израиля и спасшиеся из дома Иакова не будут более полагаться на того, кто поразил их, но возложат упование на Господа, Святаго Израилева, чистосердечно.
10:20
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
οὐκέτι ουκετι no longer
προστεθήσεται προστιθημι add; continue
τὸ ο the
καταλειφθὲν καταλειπω leave behind; remain
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἱ ο the
σωθέντες σωζω save
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
οὐκέτι ουκετι no longer
μὴ μη not
πεποιθότες πειθω persuade
ὦσιν ους ear
ἐπὶ επι in; on
τοὺς ο the
ἀδικήσαντας αδικεω injure; unjust to
αὐτούς αυτος he; him
ἀλλὰ αλλα but
ἔσονται ειμι be
πεποιθότες πειθω persuade
ἐπὶ επι in; on
τὸν ο the
θεὸν θεος God
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
τῇ ο the
ἀληθείᾳ αληθεια truth
10:20
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
לֹֽא־ lˈō- לֹא not
יֹוסִ֨יף yôsˌîf יסף add
עֹ֜וד ʕˈôḏ עֹוד duration
שְׁאָ֤ר šᵊʔˈār שְׁאָר rest
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וּ û וְ and
פְלֵיטַ֣ת fᵊlêṭˈaṯ פְּלֵיטָה escape
בֵּֽית־ bˈêṯ- בַּיִת house
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
לְ lᵊ לְ to
הִשָּׁעֵ֖ן hiššāʕˌēn שׁען lean
עַל־ ʕal- עַל upon
מַכֵּ֑הוּ makkˈēhû נכה strike
וְ wᵊ וְ and
נִשְׁעַ֗ן nišʕˈan שׁען lean
עַל־ ʕal- עַל upon
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בֶּ be בְּ in
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
10:20. et erit in die illa non adiciet residuum Israhel et hii qui fugerint de domo Iacob inniti super eo qui percutit eos sed innitetur super Dominum Sanctum Israhel in veritate
And it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that striketh them: but they shall lean upon the Lord the Holy One of Israel, in truth.
10:20. And this shall be in that day: those not added to the remnant of Israel, and those who escape of the house of Jacob, will not lean upon him who strikes them. Instead, they will lean upon the Lord, the Holy One of Israel, in truth.
10:20. And it shall come to pass in that day, [that] the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-27. Израиль, или собственно Иудейское царство, из этого столкновения с Ассирией выйдет умудренным и перестанет искать помощи у кого бы то ни было, кроме Господа. На этот правильный путь станут, впрочем, только немногие из иудеев (остаток). Они-то и спасутся от всеобщей погибели, какая скоро обрушится на народы; суд для них будет только переходом ко спасению.

В тот день - очевидно, после разрушения Ассирийского государства.

Остаток Израиля... Конечно, здесь нужно разуметь одно Иудейское царство, потому что Израильское было уже уничтожено до падения Ассирии.

Кто поразил их, т. е. ассирийцев. Ассирийцы будут уже сами поражены Всевышним, Который называется поэтому здесь Богом сильным (El gibbor).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. 21 The remnant shall return, even the remnant of Jacob, unto the mighty God. 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
The prophet had said (v. 12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work:--
I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (v. 22), the remnant of Israel (v. 20), the remnant of Jacob (v. 21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer. xlv. 5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit--sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them." It is part of the covenant of a returning people (Hos. xiv. 3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, ch. ix. 6), to the Holy One of Israel: "The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, ch. vii. 3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives." The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom. ix. 27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen. xxii. 17), and yet only a remnant shall be saved.
II. The consumption of others: The Lord God of hosts shall make a consumption, v. 23. This is not meant (as that v. 18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.
Albert Barnes: Notes on the Bible - 1834
10:20: And it shall come to pass - The prophet proceeds to state the effect on the Jews, of the judgment that would overtake the army of the Assyrian. One of those effects, as stated in this verse, would be, that they would be led to see that it was in vain to look to the Assyrians any more for aid, or to form any further alliance with them, but that they should trust in the Lord alone.
The remnant of Israel - Those that would be left after the Assyrian had invaded and desolated the land.
Shall no more again stay - Shall no more depend on them. Alliances had been formed with the Assyrians for aid, and they had resulted as all alliances formed between the friends and the enemies of God do. They are observed as long as it is for the interest or the convenience of God's enemies to observe them; and then his professed friends are made the victims of persecution, invasion, and ruin.
Upon him that smote them - Upon the Assyrian, who was about to desolate the land. The calamities which he would bring upon them would be the main thing which would open their eyes, and lead them to forsake the alliance. One design of God's permitting the Assyrians to invade the land, was, to punish them for this alliance, and to induce them to trust in God.
But shall stay ... - They shall depend upon Yahweh, or shall trust in him for protection and defense.
The Holy One of Israel - see Isa 10:17.
In truth - They shall serve him sincerely and heartily, not with feigned or divided service. They shall be so fully satisfied that the Assyrian cannot aid them, and be so severely punished foRev_er, having formed an alliance with him, that they shall now return to Yahweh, and become his sincere worshippers. In this verse, the prophet refers, doubtless, to the times of Hezekiah, and to the extensive reformation, and general pRev_alence of piety, which would take place under his reign; Ch2 32:22-33. Vitringa, Cocceius, Schmidius, etc., however, refer this to the time of the Messiah; Vitringa supposing that the prophet refers "immediately" to the times of Hezekiah, but in a secondary sense, for the complete fulfillment of the prophecy, to the times of the Messiah. But it is not clear that he had reference to any other period than that which would immediately follow the invasion of Sennacherib.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: the remnant: Isa 1:9, Isa 4:2, Isa 4:3, Isa 6:13, Isa 37:4, Isa 37:31, Isa 37:32; Ezr 9:14; Rom 9:27-29
no more: Kg2 16:7; Ch2 28:20; Hos 5:13, Hos 14:3
but shall stay: Isa 17:7, Isa 17:8, Isa 26:3, Isa 26:4, Isa 48:1, Isa 48:2, Isa 50:10
Carl Friedrich Keil and Franz Delitzsch
10:20
"And it will come to pass in that day, the remnant of Israel, and that which has escaped of the house of Jacob, will not continue to stay itself upon its chastiser, and will stay itself upon Jehovah, the Holy One of Israel, in truth." Behind the judgment upon Asshur there lies the restoration of Israel. "The chastiser" was the Assyrian. While relying upon this, Israel received strokes, because Jehovah made Israel's staff into its rod. But henceforth it would sanctify the Holy One of Israel, putting its trust in Him and not in man, and that purely and truly (be'emeth, "in truth"), not with fickleness and hypocrisy. Then would be fulfilled the promise contained in the name Shear-yashub, after the fulfilment of the threat that it contained.
Geneva 1599
10:20 And it shall come to pass in that day, [that] the remnant of Israel, and such as have escaped of the house of Jacob, shall no more again lean upon him that smote them; but shall (p) lean upon the LORD, the Holy One of Israel, in truth.
(p) This is the end of God's plagues toward his, to bring them to him, and to forsake all trust in others.
John Gill
10:20 And it shall come to pass in that day,.... Here begins a prophecy relating to the people of Israel, and concerns things that should befall them after the destruction of the Babylonish monarchy, which after Nebuchadnezzar did not last long; there were but two kings after him mentioned in Scripture, Evilmerodach, and Belshazzar; so that its tall trees, its kings, were very few, so few that a child might count them; and what is after said is for the comfort of that people, and seems to refer to the times of the Gospel, as appears by some words in the context cited by the Apostle Paul:
that the remnant of Israel, and such as are escaped of the house of Jacob; who should return from the Babylonish captivity, and be settled in their own land:
shall no more again stay upon him that smote them; either on the kings of Egypt, who were originally their oppressors, and in whom they had been so foolish as to put their trust and confidence, they being but a broken staff and reed, Is 30:2 or on the king of Assyria, in the time of Ahaz, who made him pay tribute, and afterwards fought against him:
but shall stay upon the Lord, the Holy One of Israel, in truth; that is, upon Christ, the Lord of all, and King of saints; the Lord their righteousness, and from whom they have their holiness: to stay or lean on him is expressive of faith in him, of reliance and dependence on him, and trust in him; which is done in sincerity and uprightness of soul, unfeigned and without dissimulation; not in profession only, but in reality, and as nakedly revealed in the Gospel, without type and figure; for this respects Gospel times, in which the shadows of the law are gone, and Christ, as the object of faith, appears unveiled, being come a High Priest of good things to come. The Targum is they
"shall no more lean on the people whom they served; but they shall lean upon the Word of the Lord, the Holy One of Israel, in truth;''
that is, on the essential Word, the Messiah: this was the case of a few of them, a remnant according to the election of grace, as the following words show.
John Wesley
10:20 And such - Such Jews as shall be preserved from that sweeping Assyrian scourge. Stay - Shall no more trust to the Assyrians for help.
Robert Jamieson, A. R. Fausset and David Brown
10:20 The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (4Kings 18:21; 4Kings 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Rom 9:27-28 (compare "short work" with "whole work," Is 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Is 6:13; Is 7:3; Zech 12:9-10; Zech 14:2-3; Zeph 3:12).
10:2110:21: Եւ եղիցին մնացեալքն Յակովբայ յԱստուած զօրացեալ։
21 Յակոբի տնից մնացածները պիտի շուռ գան դէպի զօրաւոր Աստուածը:
21 Մնացորդը՝ Յակոբին մնացորդը, Հզօր Աստուծոյն պիտի դառնայ։
[155]Եւ եղիցին մնացեալքն Յակոբայ յԱստուած զօրացեալ:

10:21: Եւ եղիցին մնացեալքն Յակովբայ յԱստուած զօրացեալ։
21 Յակոբի տնից մնացածները պիտի շուռ գան դէպի զօրաւոր Աստուածը:
21 Մնացորդը՝ Յակոբին մնացորդը, Հզօր Աստուծոյն պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2110:21 Остаток обратится, остаток Иакова к Богу сильному.
10:21 καὶ και and; even ἔσται ειμι be τὸ ο the καταλειφθὲν καταλειπω leave behind; remain τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov ἐπὶ επι in; on θεὸν θεος God ἰσχύοντα ισχυω have means; have force
10:21 שְׁאָ֥ר šᵊʔˌār שְׁאָר rest יָשׁ֖וּב yāšˌûv שׁוב return שְׁאָ֣ר šᵊʔˈār שְׁאָר rest יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to אֵ֖ל ʔˌēl אֵל god גִּבֹּֽור׃ gibbˈôr גִּבֹּור vigorous
10:21. reliquiae convertentur reliquiae inquam Iacob ad Deum fortemThe remnant shall be converted, the remnant, I say, of Jacob, to the mighty God.
21. A remnant shall return, the remnant of Jacob, unto the mighty God.
10:21. The remnant of Jacob, again I say the remnant, will be converted to the mighty God.
10:21. The remnant shall return, [even] the remnant of Jacob, unto the mighty God.
The remnant shall return, [even] the remnant of Jacob, unto the mighty God:

10:21 Остаток обратится, остаток Иакова к Богу сильному.
10:21
καὶ και and; even
ἔσται ειμι be
τὸ ο the
καταλειφθὲν καταλειπω leave behind; remain
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἐπὶ επι in; on
θεὸν θεος God
ἰσχύοντα ισχυω have means; have force
10:21
שְׁאָ֥ר šᵊʔˌār שְׁאָר rest
יָשׁ֖וּב yāšˌûv שׁוב return
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
אֵ֖ל ʔˌēl אֵל god
גִּבֹּֽור׃ gibbˈôr גִּבֹּור vigorous
10:21. reliquiae convertentur reliquiae inquam Iacob ad Deum fortem
The remnant shall be converted, the remnant, I say, of Jacob, to the mighty God.
10:21. The remnant of Jacob, again I say the remnant, will be converted to the mighty God.
10:21. The remnant shall return, [even] the remnant of Jacob, unto the mighty God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: The remnant shalt return - unto the mighty God - אל גבור El gibbor, the mighty or conquering God; the Messiah, the same person mentioned in Isa 10:6 of the preceding chapter.
Albert Barnes: Notes on the Bible - 1834
10:21: The remnant ... - That is, those who shall be left after the invasion of Sennacherib.
Shall return - Shall abandon their idolatrous rites and places of worship, and shall worship the true God.
The mighty God - The God that had evinced his power in overcoming and destroying the armies of Sennacherib.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: return: Isa 7:3, Isa 9:13, Isa 19:22, Isa 55:7, Isa 65:8, Isa 65:9; Hos 6:1, Hos 7:10, Hos 7:16, Hos 14:1; Act 26:20; Co2 3:14-16
the mighty God: Isa 9:6
Carl Friedrich Keil and Franz Delitzsch
10:21
"The remnant will turn, the remnant of Jacob, to God the mighty." El gibbor is God as historically manifested in the heir of David (Is 9:6). Whilst Hosea (Hos 3:5) places side by side Jehovah and the second David, Isaiah sees them as one. In New Testament phraseology, it would be "to God in Christ."
John Gill
10:21 The remnant shall return,.... This is said in allusion to Shearjashub, the name of Isaiah's son, Is 7:3 which signifies "the remnant shall return", and was imposed on him, to give assurance of it; meaning, either that they should return from the Babylonish captivity, as they did, or to God by repentance; or rather the sense is, they shall turn to the Lord, be converted to Christ, to the faith and obedience of him, as some of them were when he came, a few, not all, only a remnant, as it is explained in the next clause:
even the remnant of Jacob, to the mighty God; the Messiah, so called, Is 9:6. The Targum is,
"the remnant which have not sinned, and are turned from sin; the remnant of the house of Jacob shall return to worship before the mighty God.''
Robert Jamieson, A. R. Fausset and David Brown
10:21 mighty God-- (Is 9:6) the God who shall have evinced such might in destroying Israel's enemies. As the Assyrians in Sennacherib's reign did not carry off Judah captive, the returning "remnant" cannot mainly refer to this time.
10:2210:22: Եւ եթէ եղիցի ժողովուրդն իբրեւ զաւազ ծովու, սակա՛ւ ինչ մնացորդք մնասցեն ՚ի նոցանէ. զի բան մի հակիրճ եւ համառօտ արդարութեամբ[9702], [9702] Բազումք. Եթէ եղիցի ժողովուրդն Իսրայէլի իբրեւ։ Ուր Ոսկան. Ժողովուրդ իմ իբրեւ։
22 Եւ եթէ Իսրայէլի ժողովուրդը ծովի աւազի չափ էլ լինի, նրանից սակաւաթիւ մարդիկ են միայն մնալու: Դա կատարուելու է կարճ ու կտրուկ եւ արդարութեամբ,
22 Վասն զի քու ժողովուրդդ, ո՛վ Իսրայէլ, թէեւ ծովու աւազին չափ ըլլայ, Անոնցմէ մնացորդ մը միայն պիտի դառնայ։Նախասահմանեալ աւերումը արդարութեամբ պիտի յարձակի։
Եւ եթէ եղիցի ժողովուրդն Իսրայելի իբրեւ զաւազ ծովու, սակաւ ինչ մնացորդք մնասցեն ի նոցանէ:

10:22: Եւ եթէ եղիցի ժողովուրդն իբրեւ զաւազ ծովու, սակա՛ւ ինչ մնացորդք մնասցեն ՚ի նոցանէ. զի բան մի հակիրճ եւ համառօտ արդարութեամբ[9702],
[9702] Բազումք. Եթէ եղիցի ժողովուրդն Իսրայէլի իբրեւ։ Ուր Ոսկան. Ժողովուրդ իմ իբրեւ։
22 Եւ եթէ Իսրայէլի ժողովուրդը ծովի աւազի չափ էլ լինի, նրանից սակաւաթիւ մարդիկ են միայն մնալու: Դա կատարուելու է կարճ ու կտրուկ եւ արդարութեամբ,
22 Վասն զի քու ժողովուրդդ, ո՛վ Իսրայէլ, թէեւ ծովու աւազին չափ ըլլայ, Անոնցմէ մնացորդ մը միայն պիտի դառնայ։Նախասահմանեալ աւերումը արդարութեամբ պիտի յարձակի։
zohrab-1805▾ eastern-1994▾ western am▾
10:2210:22 Ибо, хотя бы народа у тебя, Израиль, {было} столько, сколько песку морского, только остаток его обратится; истребление определено изобилующею правдою;
10:22 καὶ και and; even ἐὰν εαν and if; unless γένηται γινομαι happen; become ὁ ο the λαὸς λαος populace; population Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how ἡ ο the ἄμμος αμμος sand τῆς ο the θαλάσσης θαλασσα sea τὸ ο the κατάλειμμα καταλειμμα leftover; remnant αὐτῶν αυτος he; him σωθήσεται σωζω save λόγον λογος word; log γὰρ γαρ for συντελῶν συντελεω consummate; finish καὶ και and; even συντέμνων συντεμνω make concise ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing
10:22 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if יִהְיֶ֞ה yihyˈeh היה be עַמְּךָ֤ ʕammᵊḵˈā עַם people יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as חֹ֣ול ḥˈôl חֹול sand הַ ha הַ the יָּ֔ם yyˈom יָם sea שְׁאָ֖ר šᵊʔˌār שְׁאָר rest יָשׁ֣וּב yāšˈûv שׁוב return בֹּ֑ו bˈô בְּ in כִּלָּיֹ֥ון killāyˌôn כִּלָּיֹון annihilation חָר֖וּץ ḥārˌûṣ חרץ cut off שֹׁוטֵ֥ף šôṭˌēf שׁטף wash off צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
10:22. si enim fuerit populus tuus Israhel quasi harena maris reliquiae convertentur ex eo consummatio adbreviata inundabit iustitiamFor if thy people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted, the consumption abridged shall overflow with justice.
22. For though thy people Israel be as the sand of the sea, a remnant of them shall return: a consumption determined, overflowing with righteousness.
10:22. For though your people, O Israel, will be like the sand of the sea, yet only a remnant of them will be converted. The consummation, having been shortened, will be inundated with justice.
10:22. For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the consumption decreed shall overflow with righteousness.
For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the consumption decreed shall overflow with righteousness:

10:22 Ибо, хотя бы народа у тебя, Израиль, {было} столько, сколько песку морского, только остаток его обратится; истребление определено изобилующею правдою;
10:22
καὶ και and; even
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
ο the
λαὸς λαος populace; population
Ισραηλ ισραηλ.1 Israel
ὡς ως.1 as; how
ο the
ἄμμος αμμος sand
τῆς ο the
θαλάσσης θαλασσα sea
τὸ ο the
κατάλειμμα καταλειμμα leftover; remnant
αὐτῶν αυτος he; him
σωθήσεται σωζω save
λόγον λογος word; log
γὰρ γαρ for
συντελῶν συντελεω consummate; finish
καὶ και and; even
συντέμνων συντεμνω make concise
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
10:22
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
יִהְיֶ֞ה yihyˈeh היה be
עַמְּךָ֤ ʕammᵊḵˈā עַם people
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כְּ kᵊ כְּ as
חֹ֣ול ḥˈôl חֹול sand
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
שְׁאָ֖ר šᵊʔˌār שְׁאָר rest
יָשׁ֣וּב yāšˈûv שׁוב return
בֹּ֑ו bˈô בְּ in
כִּלָּיֹ֥ון killāyˌôn כִּלָּיֹון annihilation
חָר֖וּץ ḥārˌûṣ חרץ cut off
שֹׁוטֵ֥ף šôṭˌēf שׁטף wash off
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
10:22. si enim fuerit populus tuus Israhel quasi harena maris reliquiae convertentur ex eo consummatio adbreviata inundabit iustitiam
For if thy people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted, the consumption abridged shall overflow with justice.
10:22. For though your people, O Israel, will be like the sand of the sea, yet only a remnant of them will be converted. The consummation, having been shortened, will be inundated with justice.
10:22. For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the consumption decreed shall overflow 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
22-23: От Израиля (иудейского народа) обратится или возвратится (из плена вавилонского) только остаток, незначительная часть всего народа, а прочим евреям, недостойным милости Божией, определено истребление. Они, как и прочие народы, живущие на земле, подвергнутся каре по всей строгости Суда Божия, т. е. затеряются в тех странах, куда их переселят победители.
Adam Clarke: Commentary on the Bible - 1831
10:22: For though thy people Israel - I have endeavored to keep to the letter of the text as nearly as I can in this obscure passage; but it is remarkable that neither the Septuagint, nor St. Paul, Rom 9:28, who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient Versions, take any notice of the word שטף shoteph, overflowing; which seems to give an idea not easily reconcilable with those with which it is here joined. 1. S. Maerlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures that the two last letters of this word are by mistake transposed, and that the true reading is שפט shophet, judging, with strict justice. The Septuagint might think this sufficiently expressed by εν δικαιοσυνῃ, in righteousness. One MS., with St. Paul and Septuagint Alex., omits בו bo in Isa 10:22; sixty-nine of Kennicott's and seventeen of De Rossi's MSS. and eight editions, omit כל col, all, in Isa 10:23; and so St. Paul, Rom 9:28.
The learned Dr. Bagot, dean of Christ Church, Oxford, afterwards Bishop of Bristol and Norwich, in some observations on this place, which he has been so kind as to communicate to me, and which will appear in their proper light when he himself shall give them to the public, renders the word כליון kilayon by accomplishment, and makes it refer to the predictions of Moses; the blessing and the curse which he laid before the people, both conditional, and depending on their future conduct. They had by their disobedience incurred those judgments which were now to be fully executed upon them. His translation is, The accomplishment determined overflows with justice; for it is accomplished, and that which is determined the Lord God of hosts doeth in the midst of the land. - L. Some think that the words might be paraphrased thus: The determined destruction of the Jews shall overflow with righteousness, (צדקה tsedakah), justification, the consequence of the Gospel of Christ being preached and believed on in the world. After the destruction of Jerusalem this word or doctrine of the Lord had free course, - did run, and was glorified.
Albert Barnes: Notes on the Bible - 1834
10:22: For though ... - In this verse, and in Isa 10:23. the prophet expresses positively the idea that "but" a remnant of the people should be preserved amidst the calamities. He had said Isa 10:20-21, that a remnant should return to God. He now carries forward the idea, and states that only a remnant should be preserved out of the multitude, however great it was. Admitting that the number was then very great, yet the great mass of the nation would be cut off, and only a small portion would remain.
Thy people Israel - Or rather, 'thy people, O Israel,' making it a direct address to the Jews, rather than to God.
Be as the sand of the sea - The sands of the sea cannot be numbered, and hence, the expression is used in the Bible to denote a number indefinitely great: Psa 119:18; Gen 22:17; Gen 41:49; Jos 11:4; Jdg 7:12; Sa1 13:5, ...
Yet a remnant - The word "yet" has been supplied by the translators, and evidently obscures the sense. The idea is, that a remnant only - a very small portion of the whole, should be preserved. Though they were exceedingly numerous as a nation, yet the mass of the nation would be cut off, or carried into captivity, and only a few would be left.
Shall return - That is, shall be saved from destruction, and return by repentance unto God, Isa 10:21. Or, if it has reference to the approaching captivity of the nation, it means that but a few of them would return from captivity to the land of their fathers.
The consumption - The general sense of this is plain. The prophet is giving a reason why only a few of them would return, and he says, that the judgment which God had determined on was inevitable, and would overflow the land in justice. As God had determined this, their numbers availed nothing, but the consumption would be certainly accomplished. The word "consumption" כליון kilā yô n from כלה kâ lâ h to complete, to finish, to waste away, vanish, disappear) denotes a languishing, or wasting away, as in disease; and then "destruction," or that which "completes" life and prosperity. It denotes such a series of judgments as would be a "completion" of the national prosperity, or as should terminate it entirely.
Decreed - צריץ châ rı̂ yts. The word used here is derived from חרץ châ rats, to sharpen, or bring to a point; to rend, tear, lacerate; to be quick, active, diligent; and then to decide, determine, decree; because that which is decreed is brought to a point, or issue. - "Taylor." It evidently means here, that it was fixed upon or decreed in the mind of God, and that being thus decreed, it must certainly take place.
Shall overflow - שׁטף shoṭ ē ph. This word is usually applied to an inundation, when a stream rises above its banks and overflows the adjacent land; Isa 30:28; Isa 66:12; Psa 78:20. Here it means evidently, that the threatened judgment would spread like an overflowing river through the land, and would accomplish the devastation which God had determined.
With righteousness - With justice, or in the infliction of justice. justice would abound or overflow, and the consequence would be, that the nation would be desolated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: though thy: Kg1 4:20; Hos 1:10; Rom 9:27, Rom 11:5, Rom 11:6; Rev 20:8
yet a remnant: Isa 6:13
of: Heb. in, or, among
the consumption: Isa 6:11, Isa 8:8, Isa 27:10, Isa 27:11, Isa 28:15-22; Dan 9:27; Rom 9:28
with: or, in, Gen 18:25; Act 17:31; Rom 2:5, Rom 3:5, Rom 3:6
Carl Friedrich Keil and Franz Delitzsch
10:22
To Him the remnant of Israel would turn, but only the remnant. "For if thy people were even as the sea-sand, the remnant thereof will turn: destruction is firmly determined, flowing away righteousness. For the Lord, Jehovah of hosts, completes the finishing stroke and that which is firmly determined, within the whole land." As the words are not preceded by any negative clause, ci 'im are not combined in the sense of sed or nisi; but they belong to two sentences, and signify nam si (for if). If the number of the Israelites were the highest that had been promised, only the remnant among them, or of them (bō partitive, like the French en), would turn, or, as the nearer definition ad Deum is wanting here, come back to their right position. With regard to the great mass, destruction was irrevocably determined (râchatz, τέμνειν, then to resolve upon anything, ἀποτόμως, 3Kings 20:40); and this destruction "overflowed with righteousness," or rather "flowed on (shōtēph, as in Is 28:18) righteousness," i.e., brought forth righteousness as it flowed onwards, so that it was like a swell of the penal righteousness of God (shâtaph, with the accusative, according to Ges. 138, Anm. 2). That cillâyōn is not used here in the sense of completion any more than in Deut 28:65, is evident from Is 10:23, where câlâh (fem. of câleh, that which vanishes, then the act of vanishing, the end) is used interchangeably with it, and necherâtzâh indicates judgment as a thing irrevocably decided (as in Is 28:22, and borrowed from these passages in Dan 9:27; Dan 11:36). Such a judgment of extermination the almighty Judge had determined to carry fully out (‛ōseh in the sense of a fut. instans) within all the land (b'kereb, within, not b'thok, in the midst of), that is to say, one that would embrace the whole land and all the people, and would destroy, if not every individual without exception, at any rate the great mass, except a very few.
Geneva 1599
10:22 For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the full end (q) decreed shall overflow with righteousness.
(q) This small number which seemed to be consumed and yet according to God's decree is saved, will be sufficient to fill all the world with righteousness.
John Gill
10:22 For though thy people Israel be as the sand of the sea,.... These words are spoken either by the Lord to the prophet, calling Israel his people; or by the prophet to Hezekiah, as Jarchi and Kimchi think; or they may be rendered thus, "for though thy people, O Israel, be as the sand of the sea" (s); that is, innumerable, as was promised to Abraham, Gen 22:17,
yet a remnant of them shall return; or "be converted in it" (t), to the Messiah; or "be saved", as the apostle interprets it; see Gill on Rom 9:27; a remnant is a few, as Kimchi explains it, out of a great number: it signifies, that the majority of the Jewish nation should reject the Messiah, only a few of them should believe in him; and these should certainly believe in him, and be saved by him; and that for the following reason, because
the consumption decreed shall overflow with righteousness; that is, the precise and absolute decree, concerning the salvation of the remnant, God will cause to overflow, or abundantly execute, in a righteous manner, consistent with his divine perfections; and so it makes for the comfort of the remnant of the Lord's people, agreeably to the intent of the apostle's citation of it; see Gill on Rom 9:28; though some understand it of God's punitive justice, in consuming and destroying the greater part of the Jewish people, the ungodly among them, and saving a remnant, which return and repent; and to this sense are the Targum, and the Jewish commentators.
(s) "Nam etsi fuerit populus tuus, O Israel, sicut arena maris", Piscator. (t) "convertetur in eo", Montanus, Cocceius.
John Wesley
10:22 A remnant - Or, a remnant only. The consumption - The destruction of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them. Righteousness - With justice, and yet with clemency, inasmuch as he has spared a considerable remnant of them, when he might have destroyed them utterly.
Robert Jamieson, A. R. Fausset and David Brown
10:22 yet--rather in the sense in which Paul quotes it (Rom 9:27), "Though Israel be now numerous as the sand, a remnant only of them shall return"--the great majority shall perish. The reason is added, Because "the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (Is 30:28; Is 8:8) with justice"; that is, the infliction of just punishment (Is 5:16) [MAURER].
10:2310:23: զբանն համառօտ արասցէ Տէր զօրութեանց ընդ ամենայն տիեզերս։
23 այդ բանը Զօրութիւնների Տէրը վճռականօրէն է կատարելու համայն աշխարհում:
23 Քանզի զօրքերուն Տէր Եհովան՝ բոլոր երկրին մէջ Նախասահմանեալ աւերումը պիտի գործադրէ։
զի բան մի հակիրճ եւ համառօտ արդարութեամբ, զբանն համառօտ արասցէ Տէր զօրութեանց ընդ ամենայն տիեզերս:

10:23: զբանն համառօտ արասցէ Տէր զօրութեանց ընդ ամենայն տիեզերս։
23 այդ բանը Զօրութիւնների Տէրը վճռականօրէն է կատարելու համայն աշխարհում:
23 Քանզի զօրքերուն Տէր Եհովան՝ բոլոր երկրին մէջ Նախասահմանեալ աւերումը պիտի գործադրէ։
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10:2310:23 ибо определенное истребление совершит Господь, Господь Саваоф, во всей земле.
10:23 ὅτι οτι since; that λόγον λογος word; log συντετμημένον συντεμνω make concise ποιήσει ποιεω do; make ὁ ο the θεὸς θεος God ἐν εν in τῇ ο the οἰκουμένῃ οικουμενη habitat ὅλῃ ολος whole; wholly
10:23 כִּ֥י kˌî כִּי that כָלָ֖ה ḵālˌā כָּלָה destruction וְ wᵊ וְ and נֶחֱרָצָ֑ה neḥᵉrāṣˈā חרץ cut off אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service עֹשֶׂ֖ה ʕōśˌeh עשׂה make בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
10:23. consummationem enim et adbreviationem Dominus Deus exercituum faciet in medio omnis terraeFor the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land.
23. For a consummation, and that determined, shall the Lord, the LORD of hosts, make in the midst of all the earth.
10:23. For the Lord, the God of hosts, will accomplish an abbreviation and a consummation, in the midst of all the earth.
10:23. For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land:

10:23 ибо определенное истребление совершит Господь, Господь Саваоф, во всей земле.
10:23
ὅτι οτι since; that
λόγον λογος word; log
συντετμημένον συντεμνω make concise
ποιήσει ποιεω do; make
ο the
θεὸς θεος God
ἐν εν in
τῇ ο the
οἰκουμένῃ οικουμενη habitat
ὅλῃ ολος whole; wholly
10:23
כִּ֥י kˌî כִּי that
כָלָ֖ה ḵālˌā כָּלָה destruction
וְ wᵊ וְ and
נֶחֱרָצָ֑ה neḥᵉrāṣˈā חרץ cut off
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
עֹשֶׂ֖ה ʕōśˌeh עשׂה make
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
10:23. consummationem enim et adbreviationem Dominus Deus exercituum faciet in medio omnis terrae
For the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land.
10:23. For the Lord, the God of hosts, will accomplish an abbreviation and a consummation, in the midst of all the earth.
10:23. For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:23: For the Lord God of hosts - Note, Isa 1:9.
Shall make a consumption - The Hebrew of this verse might be rendered, 'for its destruction is completed, and is determined on; the Lord Yahweh of hosts will execute it in the midst of the land.' Our translation, however, expresses the force of the original. It means that the destruction was fixed in the mind or purpose of God, and would be certainly executed. The translation by the Septuagint, which is followed in the main by the apostle Paul in quoting this passage, is somewhat different. 'For he will finish the work, and cut it short in righteousness, for a short work will the Lord make in the whole habitable world' - ἐν τῇ οἰκουμένῃ ὅλῃ en tē oikoumenē holē; as quoted by Paul, 'upon the earth' - ἐπὶ τῆς γῆς epi tē s gē s. For the manner in which this passage is quoted by Paul, see the notes at Rom 9:27-28.
In the midst of all the land - That is, the land of Israel for the threatened judgment extended no further.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: determined: Isa 14:26, Isa 14:27, Isa 24:1-23; Dan 4:35
Geneva 1599
10:23 For the Lord GOD of hosts shall make a full end, even (r) determined, in the midst of all the land.
(r) God will destroy this land as he has determined and later save a small portion.
John Gill
10:23 For the Lord God of hosts shall make a consumption,.... Not of the land of Judea, as at the destruction of Jerusalem; but the meaning is, that he that is Lord of all, who does what he pleases in the armies above and below, will execute and accomplish a precise and absolute decree of his, concerning the salvation of the remnant of his people; which is his decree of election, and that standing sure, not upon the foot of works, but his own sovereign will: hence their salvation is sure and certain, and not precarious;
even determined, in the midst of all the land; that is, the determined decree should be executed in the several parts of the land of Judea, where this remnant was; for which reason the Gospel was preached in the several cities of Judah, in order to accomplish it, both by Christ and his apostles.
John Wesley
10:23 In the midst - In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion.
Robert Jamieson, A. R. Fausset and David Brown
10:23 even determined--"A consumption, and whatever is determined," or decreed [MAURER].
midst--Zion, the central point of the earth as to Jehovah's presence.
land--Israel. But the Septuagint, "in the whole habitable world." So English Version (Rom 9:28), "upon the earth."
10:2410:24: Վասն այսորիկ ա՛յսպէս ասէ Տէր՝ Տէր զօրութեանց. Մի՛ երկնչիր ժողովուրդ իմ որ բնակեալդ ես ՚ի Սիովն՝ յԱսորեստանեայց. զի եթէ հարկանիցէ զքեզ գաւազանաւ, քանզի ե՛ս ածեմ ՚ի վերայ քո զհարուածսն, ճանաչել քեզ զճանապարհն Եգիպտացւոց[9703]. [9703] Ոմանք. Զի եթէ հարկանէ զքեզ։
24 Դրա համար էլ այսպէս է ասում Աստուած՝ Զօրութիւնների Տէրը. «Ո՛վ իմ ժողովուրդ, որ բնակւում ես Սիոնում, մի՛ վախեցիր ասորեստանցիներից, երբ նրանք քեզ հարուածեն գաւազանով, քանզի այդ հարուածները ես եմ բերում քեզ վրայ, որպէսզի ճանաչես եգիպտացիների ճանապարհը:
24 Անոր համար զօրքերուն Տէր Եհովան այսպէս կ’ըսէ.«Ո՛վ Սիօնի մէջ բնակող ժողովուրդ, Ասորեստանցիէն մի՛ վախնար։Անիկա քեզ գաւազանով պիտի զարնէ Եւ իր ցուպը քու վրադ պիտի վերցնէ Եգիպտացիներուն նման*։
Վասն այսորիկ այսպէս ասէ Տէր` Տէր զօրութեանց. Մի՛ երկնչիր, ժողովուրդ իմ որ բնակեալ ես ի Սիոն` յԱսորեստանեայց. [156]զի եթէ`` հարկանիցէ զքեզ գաւազանաւ, [157]քանզի ես ածեմ ի վերայ քո զհարուածսն, ճանաչել քեզ զճանապարհն Եգիպտացւոց:

10:24: Վասն այսորիկ ա՛յսպէս ասէ Տէր՝ Տէր զօրութեանց. Մի՛ երկնչիր ժողովուրդ իմ որ բնակեալդ ես ՚ի Սիովն՝ յԱսորեստանեայց. զի եթէ հարկանիցէ զքեզ գաւազանաւ, քանզի ե՛ս ածեմ ՚ի վերայ քո զհարուածսն, ճանաչել քեզ զճանապարհն Եգիպտացւոց[9703].
[9703] Ոմանք. Զի եթէ հարկանէ զքեզ։
24 Դրա համար էլ այսպէս է ասում Աստուած՝ Զօրութիւնների Տէրը. «Ո՛վ իմ ժողովուրդ, որ բնակւում ես Սիոնում, մի՛ վախեցիր ասորեստանցիներից, երբ նրանք քեզ հարուածեն գաւազանով, քանզի այդ հարուածները ես եմ բերում քեզ վրայ, որպէսզի ճանաչես եգիպտացիների ճանապարհը:
24 Անոր համար զօրքերուն Տէր Եհովան այսպէս կ’ըսէ.«Ո՛վ Սիօնի մէջ բնակող ժողովուրդ, Ասորեստանցիէն մի՛ վախնար։Անիկա քեզ գաւազանով պիտի զարնէ Եւ իր ցուպը քու վրադ պիտի վերցնէ Եգիպտացիներուն նման*։
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10:2410:24 Посему так говорит Господь, Господь Саваоф: народ Мой, живущий на Сионе! не бойся Ассура. Он поразит тебя жезлом и трость свою поднимет на тебя, как Египет.
10:24 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth μὴ μη not φοβοῦ φοβεω afraid; fear ὁ ο the λαός λαος populace; population μου μου of me; mine οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Σιων σιων Siōn; Sion ἀπὸ απο from; away Ἀσσυρίων ασσυριος since; that ἐν εν in ῥάβδῳ ραβδος rod πατάξει πατασσω pat; impact σε σε.1 you πληγὴν πληγη plague; stroke γὰρ γαρ for ἐγὼ εγω I ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on σὲ σε.1 you τοῦ ο the ἰδεῖν οραω view; see ὁδὸν οδος way; journey Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
10:24 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אַל־ ʔal- אַל not תִּירָ֥א tîrˌā ירא fear עַמִּ֛י ʕammˈî עַם people יֹשֵׁ֥ב yōšˌēv ישׁב sit צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion מֵֽ mˈē מִן from אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur בַּ ba בְּ in † הַ the שֵּׁ֣בֶט ššˈēveṭ שֵׁבֶט rod יַכֶּ֔כָּה yakkˈekkā נכה strike וּ û וְ and מַטֵּ֥הוּ maṭṭˌēhû מַטֶּה staff יִשָּֽׂא־ yiśśˈā- נשׂא lift עָלֶ֖יךָ ʕālˌeʸḵā עַל upon בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:24. propter hoc haec dicit Dominus Deus exercituum noli timere populus meus habitator Sion ab Assur in virga percutiet te et baculum suum levabit super te in via AegyptiTherefore, thus saith the Lord the God of hosts: O my people that dwellest in Sion, be not afraid of the Assyrian: he shall strike thee with his rod, and he shall lift up his staff over thee in the way of Egypt.
24. Therefore thus saith the Lord, the LORD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.
10:24. For this reason, the Lord, the God of hosts, says this: “My people, who inhabit Zion: do not be afraid of Assur. He will strike you with his rod, and he will lift up his staff over you, on the way of Egypt.
10:24. Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.
Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt:

10:24 Посему так говорит Господь, Господь Саваоф: народ Мой, живущий на Сионе! не бойся Ассура. Он поразит тебя жезлом и трость свою поднимет на тебя, как Египет.
10:24
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
μὴ μη not
φοβοῦ φοβεω afraid; fear
ο the
λαός λαος populace; population
μου μου of me; mine
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
Σιων σιων Siōn; Sion
ἀπὸ απο from; away
Ἀσσυρίων ασσυριος since; that
ἐν εν in
ῥάβδῳ ραβδος rod
πατάξει πατασσω pat; impact
σε σε.1 you
πληγὴν πληγη plague; stroke
γὰρ γαρ for
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
σὲ σε.1 you
τοῦ ο the
ἰδεῖν οραω view; see
ὁδὸν οδος way; journey
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
10:24
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אַל־ ʔal- אַל not
תִּירָ֥א tîrˌā ירא fear
עַמִּ֛י ʕammˈî עַם people
יֹשֵׁ֥ב yōšˌēv ישׁב sit
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
מֵֽ mˈē מִן from
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
בַּ ba בְּ in
הַ the
שֵּׁ֣בֶט ššˈēveṭ שֵׁבֶט rod
יַכֶּ֔כָּה yakkˈekkā נכה strike
וּ û וְ and
מַטֵּ֥הוּ maṭṭˌēhû מַטֶּה staff
יִשָּֽׂא־ yiśśˈā- נשׂא lift
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:24. propter hoc haec dicit Dominus Deus exercituum noli timere populus meus habitator Sion ab Assur in virga percutiet te et baculum suum levabit super te in via Aegypti
Therefore, thus saith the Lord the God of hosts: O my people that dwellest in Sion, be not afraid of the Assyrian: he shall strike thee with his rod, and he shall lift up his staff over thee in the way of Egypt.
10:24. For this reason, the Lord, the God of hosts, says this: “My people, who inhabit Zion: do not be afraid of Assur. He will strike you with his rod, and he will lift up his staff over you, on the way of Egypt.
10:24. Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.
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
24: Посему, т. е. имея в виду скорое падение Ассирийского царства.

Как Египет, т. е. как сделал некогда египетский фараон, решивший истребить живших в Египте потомков Иакова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. 25 For yet a very little while, and the indignation shall cease, and mine anger in their destruction. 26 And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt. 27 And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. 28 He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages: 29 They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled. 30 Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth. 31 Madmenah is removed; the inhabitants of Gebim gather themselves to flee. 32 As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. 33 Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. 34 And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
The prophet, in his preaching, distinguishes between the precious and the vile; for God in his providence, even in the same providence, does so. He speaks terror, in Sennacherib's invasion, to the hypocrites, who were the people of God's wrath, v. 6. But here he speaks comfort to the sincere, who were the people of God's love. The judgment was sent for the sake of the former; the deliverance was wrought for the sake of the latter. Here we have,
I. An exhortation to God's people not to be frightened at this threatening calamity, nor to be put into any confusion or consternation by it. Let the sinners in Zion be afraid (ch. xxxiii. 14): but O my people, that dwellest in Zion, be not afraid of the Assyrian, v. 24. Note, It is against the mind and will of God that his people, whatever may happen, should give way to that fear which has torment and amazement. Those that dwell in Zion, where God dwells and where his people attend him, and are employed in his service, that are under the protection of the bulwarks that are round about Zion (Ps. xlviii. 13), need not be afraid of any enemy. Let their souls dwell at ease in God.
II. Considerations offered for the silencing of their fear.
1. The Assyrian shall do nothing against them but what God has appointed and determined. They are here told before hand what he shall do, that it may be no surprise to them: "He shall smite thee by the divine permission, but it shall be only with a rod to correct thee, not with a sword to wound and kill; nay, he shall but lift up his staff against thee, threaten thee, and frighten thee, and shake the rod at thee, after the manner of Egypt, as the Egyptians shook their staff against your fathers at the Red Sea, when they said, We will pursue, we will overtake (Exod. xv. 9), but could not reach to do them any hurt." Note, We should not be frightened at those enemies that can do no more than frighten us.
2. The storm shall soon blow over (v. 25): Yet a very little while--a little, little while (so the word is), and the indignation shall cease, even my anger, which is the staff in their hand (v. 5), so that when that ceases they are disarmed and disabled to do any further mischief. Note, God's anger against his people is but for a moment (Ps. xxx. 5), and when that ceases, and is turned away from us, we need not fear the fury of any man, for it is impotent passion.
3. The enemy that threatens them shall himself be reckoned with. God's anger against his people shall cease in the destruction of their enemies; when he turns away his wrath from Israel he shall turn it against the Assyrian; and the rod with which he corrected his people shall not only be laid aside, but thrown into the fire. He lifted up his staff against Zion, but God shall stir up a scourge for him (v. 26); he is a terror to God's people, but God will be a terror to him. The destroying angel shall be this scourge, which he can neither flee from nor contend with. The prophet, for the encouragement of God's people, quotes precedents, and puts them in mind of what God had done formerly against the enemies of his church, who were very strong and formidable, but were brought to ruin. The destruction of the Assyrian shall be, (1.) According to the slaughter of Midian (which was effected by an invisible power, but effected suddenly, and it was a total rout); and as, at the rock of Oreb, one of the princes of Midian, after the battle, was slain, so shall Sennacherib be in the temple of his god Nisroch, after the defeat of his forces, when he thinks the bitterness of death is past. Compare with this Ps. lxxxiii. 11, Make their nobles like Oreb and like Zeeb; and see how God's promises and his people's prayers agree. (2.) As his rod was upon the sea, the Red Sea, as Moses' rod was upon that, to divide it first for the escape of Israel and then to close it again for the destruction of their pursuers, so shall his rod now be lifted up, after the manner of Egypt, for the deliverance of Jerusalem and the destruction of the Assyrian. Note, It is good to observe a resemblance between God's latter and former appearances for his people, and against his and their enemies.
4. They shall be wholly delivered from the power of the Assyrian, and from the fear of it, v. 27. "They shall not only be eased of the Assyrian army, which is now quartered upon them and which is a grievous yoke and burden to them, but they shall no more pay that tribute to the king of Assyria which before this invasion he exacted from them (2 Kings xviii. 14), shall be no longer at his service, nor lie at his mercy, as they have done; nor shall he ever again put the country under contribution." Some think it looks further, to the deliverance of the Jews out of their captivity in Babylon; and further yet, to the redemption of believers from the tyranny of sin and Satan. The yoke shall not only be taken away, but it shall be destroyed. The enemy shall no more recover his strength, to do the mischief he has done; and this because of the anointing, for their sakes who were partakers of the anointing. (1.) For Hezekiah's sake, who was the anointed of the Lord, who had been an active reformer, and was dear to God. (2.) For David's sake. This is particularly given as the reason why God would defend Jerusalem from Sennacherib (ch. xxxvii. 35), For my own sake, and for my servant David's sake. (3.) For his people Israel's sake, the good people among them that had received the unction of divine grace. (4.) For the sake of the Messiah, the Anointed of God, whom God had an eye to in all the deliverances of the Old-Testament church, and hath still an eye to in all the favours he shows to his people. It is for his sake that the yoke is broken, and that we are made free indeed.
III. A description both of the terror of the enemy and the terror with which many were struck by it, and the folly of both exposed, v. 28, to the end. Here observe,
1. How formidable the Assyrians were and how daring and threatening they affected to appear. Here is a particular description of the march of Sennacherib, what course he steered, what swift advances he made: He has come to Aiath, &c. "This and the other place he has made himself master of, and has met with no opposition." At Michmash he has laid up his carriages, as if he had no further occasion for his heavy artillery, so easily was every place he came to reduced; or the store-cities of Judah, which were fortified for that purpose, had now become his magazines. Some remarkable pass, and an important one, he had taken: They have gone over the passage.
2. How cowardly the men of Judah were, the degenerate seed of that lion's whelp. They were afraid; they fled upon the first alarm, and did not offer to make any head against the enemy. Their apostasy from God had dispirited them, so that one chased a thousand of them. Instead of a valiant shout, to animate one another, nothing was heard by lamentation, to discourage and weaken one another. And poor Anathoth, a priests' city, that should have been a pattern of courage, shrieks louder than any, v. 30. With respect to those that gathered themselves together, it was not to fight, but to flee by consent, v. 31. This is designed either, (1.) To show how fast the news of the enemy's progress flew through the kingdom: He has come to Aiath, says one; nay, says another, He has passed to Migron, &c. And yet, perhaps, it was not altogether so bad as common fame represented it. But we must watch against the fear, not only of evil things, but of evil tidings, which often make things worse than really they are, Ps. cxii. 7. Or, (2.) To show what imminent danger Jerusalem was in, when its enemies made so many bold advances towards it and its friends could not make one bold stand to defend it. Note, The more daring the church's enemies are, and the more dastardly those are that should appear for her, the more will God be exalted in his own strength, when, notwithstanding this, he works deliverance for her.
3. How impotent his attempt upon Jerusalem shall be: he shall remain at Nob, whence he may see Mount Zion, and there he shall shake his hand against it, v. 32. He shall threaten it, and that shall be all; it shall be safe, and shall set him at defiance. The daughter of Jerusalem, to be even with him, shall shake her head at him, ch. xxxvii. 22.
4. How fatal it would prove, in the issue, to himself. When he shakes his hand at Jerusalem, and is about to lay hands on it, then is God's time to appear against him; for Zion is the place of which God has said, This is my rest for ever; therefore those who threaten it affront God himself. Then the Lord shall lop the bough with terror and cut down the thickets of the forest, v. 33, 34. (1.) The pride of the enemy shall be humbled, the boughs that are lifted up on high shall be lopped off, the high and stately trees shall be hewn down; that is, the haughty shall be humbled. Those that lift up themselves in competition with God or opposition to him shall be abased. (2.) The power of the enemy shall be broken: The thickets of the forest he shall cut down. When the Assyrian soldiers were under their arms, and their spears erect, they looked like a forest, like Lebanon; but, when in one night they all became as dead corpses, the pikes were laid on the ground, and Lebanon was of a sudden cut down by a mighty one, by the destroying angel, who in a little time slew so many thousands of them: and, if this shall be the exit of that proud invader, let not God's people be afraid of him. Who art thou, that thou shouldst be afraid of a man that shall die?
Adam Clarke: Commentary on the Bible - 1831
10:24: After the manner of Egypt "In the way of Egypt" - I think there is a designed ambiguity in these words. Sennacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Sennacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner. It was all to be, both the attack and the deliverance, בדרך bederech, or כדרך kederech, as a MS. has it in each place, in the way, or after the manner, of Egypt.
Albert Barnes: Notes on the Bible - 1834
10:24: Therefore ... - In this verse the prophet returns to the main subject of this prophecy, which is to comfort the people of Jerusalem with the assurance that the army of the Assyrian would be destroyed.
O my people - An expression of tenderness, showing that God regarded them as his children, and notwithstanding the judgments that he would bring upon them for their sins In the midst of severe judgments, God speaks the language of tenderness; and, even when he punishes, has toward his people the feelings of a father; Heb 12:5-11.
That dwelleth in Zion - literally, in mount Zion; but here taken for the whole city of Jerusalem; see the note at Isa 1:8.
Be not afraid ... - For his course shall be arrested, and he shall be repelled and punished; Isa 10:25-27.
He shall smite thee - He shall, indeed, smite thee, but shall not utterly destroy thee.
And shall lift up his staff - Note, Isa 10:5. The "staff" here is regarded as an instrument of punishment; compare the note at Isa 9:4; and the sense is, that by his invasion, and by his exactions, he would oppress and punish the nation.
After the manner of Egypt - Hebrew, 'In the way of Egypt.' Some interpreters have supposed that this means that Sennacherib would oppress and afflict the Jews in his going down to Egypt, or on his way there to attack the Egyptians. But the more correct interpretation is that which is expressed in our translation - "after the manner of Egypt." That is, the nature of his oppressions shall be like those which the Egyptians under Pharaoh inflicted on the Jews. There are "two" ideas evidently implied here.
(1) That the oppression would be heavy and severe. Those which their fathers experienced in Egypt were exceedingly burdensome and cruel. So it would be in the calamities that the Assyrian would bring upon them. But,
(2) Their fathers had been delivered from the oppressions of the Egyptians. And so it would be now. The Assyrian would oppress them; but God would deliver and save them. The phrase, 'in the way of,' is used to denote "after the manner of," or, as an example, in Amo 4:10, 'I have sent among you the pestilence after the manner of Egypt;' Hebrew, 'In the way of Egypt;' compare Eze 20:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: O my people: Isa 4:3, Isa 12:6, Isa 30:19, Isa 46:13, Isa 61:3; Heb 12:22-24
be not afraid: Isa 8:12, Isa 8:13, Isa 33:14-16, Isa 35:4, Isa 37:6, Isa 37:22, Isa 37:33-35
smite thee: Isa 10:5, Isa 9:4, Isa 14:29, Isa 27:7
and shall lift up his staff against thee: or, but he shall lift up his staff for thee
after the manner: Exo 1:10-16, Exo 14:9, Exo 14:21-31, Exo 15:6-10
Carl Friedrich Keil and Franz Delitzsch
10:24
In these esoteric addresses, whoever, it is not the prophet's intention to threaten and terrify, but to comfort and encourage. He therefore turns to that portion of the nation which needs and is susceptible of consolation, and draws this conclusion from the element of consolation contained in what has been already predicted, that they may be consoled. - "Therefore thus saith the Lord, Jehovah of hosts, My people that dwellest in Zion, be not afraid of Asshur, if it shall smite thee with the rod, and lift its stick against thee, in the manner of Egypt." "Therefore:" lacēn never occurs in Hebrew in the sense of attamen (Gesenius and Hitzig), and this is not the meaning here, but propterea. The elevating appeal is founded upon what has just before been threatened in such terrible words, but at the same time contains an element of promise in the midst of the peremptory judgment. The very words in which the people are addressed, "My people that dwelleth on Zion," are indirectly encouraging. Zion was the site of the gracious presence of God, and of that sovereignty which had been declared imperishable. Those who dwelt there, and were the people of God (the servants of God), not only according to their calling, but also according to their internal character, were also heirs of the promise; and therefore, even if the Egyptian bondage should be renewed in the Assyrian, they might be assured of this to their consolation, that the redemption of Egypt would also be renewed. "In the manner of Egypt:" b'derek Mitzraim, lit., in the way, i.e., the Egyptians' mode of acting; derek denotes the course of active procedure, and also, as in Is 10:26 and Amos 4:10, the course of passive endurance.
Geneva 1599
10:24 Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of (s) Egypt.
(s) As the Egyptians punished you.
John Gill
10:24 Therefore thus saith the Lord God of hosts,.... Since there is such a decree, and this will certainly be executed:
O my people, that dwellest in Zion; the inhabitants of Jerusalem; such of them especially as feared the Lord, and worshipped him, and served him in the temple:
be not afraid of the Assyrian: the king of Assyria; neither Sennacherib, that threatened them with ruin, having taken the cities of Judah, and laid siege to Jerusalem; nor Nebuchadnezzar, who carried them captive, since he would not be able utterly to destroy them, they would return and dwell in the land again; for there was a decree concerning the salvation of a remnant, which would certainly take place; and till that was executed, it was impossible the nation should be destroyed.
He shall smite thee with a rod; be an instrument of chastising and correcting, but not of destroying; Jarchi interprets it of smiting with the rod of his mouth, by means of Rabshakeh reproaching, and blaspheming:
and shall lift up his staff against thee, after the manner of Egypt; which Kimchi explains of the tribute the Assyrians exacted of them, in like manner as the Egyptians set taskmasters over them, and afflicted them with hard bondage, in Egypt: the sense is, that though the Assyrians should annoy and distress them, yet should not utterly consume them; there would be an end of their oppression, and a deliverance out of it; even as when they were in Egypt, and oppressed there, the Lord appeared for them, and supported them, and at length saved them, and so he would now. Mention is made of a rod and a staff, in allusion to what the Assyrian is said to be in the hand of the Lord, Is 10:5.
John Wesley
10:24 Therefore - This is an inference, not from the words immediately foregoing, but from the whole prophecy. Seeing the Assyrian shall be destroyed. Smite - He shall afflict, but not destroy thee. Egypt - As the Egyptians formerly did.
Robert Jamieson, A. R. Fausset and David Brown
10:24 Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
O my people--God's tenderness towards His elect nation.
after the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Is 10:26 requires this interpretation [MAURER].
10:2510:25: զի փոքր մի եւս դադարեսցէ բարկութիւնն. բայց սրտմտութիւն իմ ՚ի վերայ խորհրդո՛ց նոցա[9704]։ [9704] Ոմանք. Փոքր միւս եւս։
25 Բայց փոքր-ինչ անց իմ բարկութիւնը պիտի իջնի, եւ իմ զայրոյթը պիտի ուղղուի նրանց դիտաւորութիւնների դէմ»:
25 Բայց շատ քիչ ժամանակի մէջ իմ բարկութիւնս պիտի դադրի Ու իմ սրտմտութիւնս անոնց կորուստին պիտի դառնայ։
զի փոքր մեւս եւս դադարեսցէ բարկութիւնն. բայց սրտմտութիւն իմ [158]ի վերայ խորհրդոց`` նոցա:

10:25: զի փոքր մի եւս դադարեսցէ բարկութիւնն. բայց սրտմտութիւն իմ ՚ի վերայ խորհրդո՛ց նոցա[9704]։
[9704] Ոմանք. Փոքր միւս եւս։
25 Բայց փոքր-ինչ անց իմ բարկութիւնը պիտի իջնի, եւ իմ զայրոյթը պիտի ուղղուի նրանց դիտաւորութիւնների դէմ»:
25 Բայց շատ քիչ ժամանակի մէջ իմ բարկութիւնս պիտի դադրի Ու իմ սրտմտութիւնս անոնց կորուստին պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2510:25 Еще немного, очень немного, и пройдет Мое негодование, и ярость Моя {обратится} на истребление их.
10:25 ἔτι ετι yet; still γὰρ γαρ for μικρὸν μικρος little; small καὶ και and; even παύσεται παυω stop ἡ ο the ὀργή οργη passion; temperament ὁ ο the δὲ δε though; while θυμός θυμος provocation; temper μου μου of me; mine ἐπὶ επι in; on τὴν ο the βουλὴν βουλη intent αὐτῶν αυτος he; him
10:25 כִּי־ kî- כִּי that עֹ֖וד ʕˌôḏ עֹוד duration מְעַ֣ט mᵊʕˈaṭ מְעַט little מִזְעָ֑ר mizʕˈār מִזְעָר trifle וְ wᵊ וְ and כָ֣לָה ḵˈālā כלה be complete זַ֔עַם zˈaʕam זַעַם curse וְ wᵊ וְ and אַפִּ֖י ʔappˌî אַף nose עַל־ ʕal- עַל upon תַּבְלִיתָֽם׃ tavlîṯˈām תַּבְלִית destruction
10:25. adhuc enim paululum modicumque et consummabitur indignatio et furor meus super scelus eorumFor yet a little and a very little while, and my indignation shall cease, and my wrath shall be upon their wickedness.
25. For yet a very little while, and the indignation shall be accomplished, and mine anger, in their destruction.
10:25. But after a little while and a brief time, my indignation will be consumed, and my fury will turn to their wickedness.”
10:25. For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
For yet a very little while, and the indignation shall cease, and mine anger in their destruction:

10:25 Еще немного, очень немного, и пройдет Мое негодование, и ярость Моя {обратится} на истребление их.
10:25
ἔτι ετι yet; still
γὰρ γαρ for
μικρὸν μικρος little; small
καὶ και and; even
παύσεται παυω stop
ο the
ὀργή οργη passion; temperament
ο the
δὲ δε though; while
θυμός θυμος provocation; temper
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
βουλὴν βουλη intent
αὐτῶν αυτος he; him
10:25
כִּי־ kî- כִּי that
עֹ֖וד ʕˌôḏ עֹוד duration
מְעַ֣ט mᵊʕˈaṭ מְעַט little
מִזְעָ֑ר mizʕˈār מִזְעָר trifle
וְ wᵊ וְ and
כָ֣לָה ḵˈālā כלה be complete
זַ֔עַם zˈaʕam זַעַם curse
וְ wᵊ וְ and
אַפִּ֖י ʔappˌî אַף nose
עַל־ ʕal- עַל upon
תַּבְלִיתָֽם׃ tavlîṯˈām תַּבְלִית destruction
10:25. adhuc enim paululum modicumque et consummabitur indignatio et furor meus super scelus eorum
For yet a little and a very little while, and my indignation shall cease, and my wrath shall be upon their wickedness.
10:25. But after a little while and a brief time, my indignation will be consumed, and my fury will turn to their wickedness.”
10:25. For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
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
25-26: В этих стихах предсказывается о том поражении Ассура, которое последует в очень непродолжительном времени. Поэтому всего лучше видеть здесь пророчество о поражении Ангелом Господним ассирийского войска под стенами Иерусалима (Ис 37:36).

Поражение Мадиама - при судии Гедеоне совершилось в одну ночь (Суд 7:22: и ел.).

Скала Орива - та скала, где погиб мадиамский князь Орив-ворон (Суд 7:25).

Или как простер - точнее перевести: и как на море жезл Его. Всевышний, следовательно, истребит ассириян так, как некогда потопил в Чермном море фараона и его войско.
Adam Clarke: Commentary on the Bible - 1831
10:25: The indignation "Mine indignation" - Indignatio mea, Vulg. ἡ οργη, Sept. μου η οργη κατα σου, MS. Pachom. Μου ἡ οργη ἡ κατα σου, MS. 1. D. 2. So that זעמי zaami, or הזעם hazzaam, as one MS. has it, seems to be the true reading.
Albert Barnes: Notes on the Bible - 1834
10:25: For yet a very little while - This is designed to console them with the hope of deliverance. The threatened invasion was brief and was soon ended by the pestilence that swept off the greater part of the army of the Assyrian.
The indignation shall cease - The anger of God against his offending people shall come to an end; his purposes of chastisement shall be completed; and the land shall be delivered.
In their destruction - על־תבליתם ‛ al-tabelı̂ ytā m from בלה bâ lâ h, to wear out; to consume; to be annihilated. It means here, that his anger would terminate in the entire annihilation of their power to injure them. Such was the complete overthrow of Sennacherib by the pestilence; Kg2 19:35. The word used here, occurs in this form in no other place in the Hebrew Bible, though the verb is used, and other forms of the noun. "The verb," Deu 7:4; Deu 29:5; Jos 9:13; Neh 9:21, ..."Nouns," Eze 23:43; Isa 38:17; Jer 38:11-12; Isa 17:14, et al.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: For yet: Isa 10:33, Isa 10:34, Isa 12:1, Isa 12:2, Isa 14:24, Isa 14:25, Isa 17:12-14, Isa 30:30-33, Isa 31:4-9, Isa 37:36-38, Isa 54:7; Kg2 19:35; Psa 37:10; Dan 11:36; Heb 10:37
Carl Friedrich Keil and Franz Delitzsch
10:25
A still further reason is given for the elevating words, with a resumption of the grounds of consolation upon which they were founded. "For yet a very little the indignation is past, and my wrath turns to destroy them: and Jehovah of hosts moves the whip over it, as He smote Midian at the rock of Oreb; and His staff stretches out over the sea, and He lifts it up in the manner of Egypt." The expression "a very little" (as in Is 16:14; Is 29:17) does not date from the actual present, when the Assyrian oppressions had not yet begun, but from the ideal present, when they were threatening Israel with destruction. The indignation of Jehovah would then suddenly come to an end (câlâh za‛am, borrowed in Dan 11:36, and to be interpreted in accordance with Is 26:20); and the wrath of Jehovah would be, or go, ‛al-tabilthâm. Luzzatto recommends the following emendation of the text, יתּם על־תּבל ואפּי, "and my wrath against the world will cease," tēbēl being used, as in Is 14:17, with reference to the oikoumenon as enslaved by the imperial power. But the received text gives a better train of thought, if we connect it with Is 10:26. We must not be led astray, however, by the preposition ‛al, and take the words as meaning, My wrath (burneth) over the destruction inflicted by Asshur upon the people of God, or the destruction endured by the latter. It is to the destruction of the Assyrians that the wrath of Jehovah is now directed; ‛al being used, as it frequently is, to indicate the object upon which the eye is fixed, or to which the intention points (Ps 32:8; Ps 18:42). With this explanation Is 10:25 leads on to Is 10:26. The destruction of Asshur is predicted there in two figures drawn from occurrences in the olden time. The almighty Judge would swing the whip over Asshur (‛orer, agitare, as in 2Kings 23:18), and smite it, as Midian was once smitten. The rock of Oreb is the place where the Ephraimites slew the Midianitish king 'Oreb (Judg 7:25). His staff would then be over the sea, i.e., would be stretched out, like the wonder-working staff of Moses, over the sea of affliction, into which the Assyrians had driven Israel (yâm, the sea, an emblem borrowed from the type; see Kohler on Zech 10:11, cf., Ps 66:6); and He would lift it up, commanding the waves of the sea, so that they would swallow Asshur. "In the manner of Egypt:" b'derek Mitzraim (according to Luzzatto in both instances, "on the way to Egypt," which restricts the Assyrian bondage in a most unhistorical manner to the time of the Egyptian campaign) signifies in Is 10:24, as the Egyptians lifted it up; but here, as it was lifted up above the Egyptians. The expression is intentionally conformed to that in Is 10:24 : because Asshur had lifted up the rod over Israel in the Egyptian manner, Jehovah would lift it up over Asshur in the Egyptian manner also.
John Gill
10:25 For yet a very little while,.... Within a few days; for in a very short time after Sennacherib was come up against Jerusalem his army was destroyed by an angel:
and the indignation shall cease; the indignation of the Lord against his people Israel, shown by bringing the Assyrian monarch against them, of which he was the staff or instrument, Is 10:5,
and mine anger in their destruction; not in the destruction of the Jews, but the Assyrians: the sense is, that the anger of God towards the people of the Jews for the present should be discontinued, when the Assyrian army was destroyed. The Targum is,
"for yet a very little while, and the curses shall cease from you of the house of Jacob; and mine anger shall be upon the people that work iniquity, to destroy them;''
that is, the Assyrians.
John Wesley
10:25 Indignation - Mine anger towards the Assyrian. Cease - As anger commonly does when vengeance is fully executed.
Robert Jamieson, A. R. Fausset and David Brown
10:25 For--Be not afraid (Is 10:24), for, &c.
indignation . . . cease--The punishments of God against Israel shall be consummated and ended (Is 26:20; Dan 11:36). "Till the indignation be accomplished," &c.
mine anger--shall turn to their (the Assyrians') destruction.
10:2610:26: Եւ յարուսցէ Տէր Աստուած ՚ի վերայ նոցա զհարուածս ըստ հարուածոցն Մադիամու ՚ի տեղի՛ն չարչարանաց. եւ սրտմտութիւն նորա ըստ ճանապարհի ծովուն որ յելիցն Եգիպտացւոց։
26 Տէր Աստուած հարուածներ պիտի յարուցի նրանց դէմ, նման այն հարուածներին, որոնք հասան Մադիամին՝ չարչարանքների տեղում. նրա զայրոյթը պիտի երեւայ, ինչպէս Եգիպտոսից դուրս գալու ժամանակ՝ ծովն անցնելիս:
26 Զօրքերուն Տէրը անոր վրայ խարազան մը պիտի վերցնէ, Օրէբի վէմին քով Մադիամի հարուածին պէս։Իր գաւազանը ծովուն վրայ պիտի վերցնէ, Ինչպէս ըրաւ Եգիպտոսի մէջ։
Եւ յարուսցէ Տէր [159]Աստուած ի վերայ նոցա զհարուածս ըստ հարուածոցն Մադիամու [160]ի տեղին չարչարանաց. եւ սրտմտութիւն նորա ըստ ճանապարհի ծովուն որ յելիցն Եգիպտացւոց:

10:26: Եւ յարուսցէ Տէր Աստուած ՚ի վերայ նոցա զհարուածս ըստ հարուածոցն Մադիամու ՚ի տեղի՛ն չարչարանաց. եւ սրտմտութիւն նորա ըստ ճանապարհի ծովուն որ յելիցն Եգիպտացւոց։
26 Տէր Աստուած հարուածներ պիտի յարուցի նրանց դէմ, նման այն հարուածներին, որոնք հասան Մադիամին՝ չարչարանքների տեղում. նրա զայրոյթը պիտի երեւայ, ինչպէս Եգիպտոսից դուրս գալու ժամանակ՝ ծովն անցնելիս:
26 Զօրքերուն Տէրը անոր վրայ խարազան մը պիտի վերցնէ, Օրէբի վէմին քով Մադիամի հարուածին պէս։Իր գաւազանը ծովուն վրայ պիտի վերցնէ, Ինչպէս ըրաւ Եգիպտոսի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2610:26 И поднимет Господь Саваоф бич на него, как во время поражения Мадиама у скалы Орива, или как {простер} на море жезл, и поднимет его, как на Египет.
10:26 καὶ και and; even ἐπεγερεῖ επεγειρω arouse ὁ ο the θεὸς θεος God ἐπ᾿ επι in; on αὐτοὺς αυτος he; him κατὰ κατα down; by τὴν ο the πληγὴν πληγη plague; stroke τὴν ο the Μαδιαμ μαδιαν Madian; Mathian ἐν εν in τόπῳ τοπος place; locality θλίψεως θλιψις pressure καὶ και and; even ὁ ο the θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him τῇ ο the ὁδῷ οδος way; journey τῇ ο the κατὰ κατα down; by θάλασσαν θαλασσα sea εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey τὴν ο the κατ᾿ κατα down; by Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
10:26 וְ wᵊ וְ and עֹורֵ֨ר ʕôrˌēr עור be awake עָלָ֜יו ʕālˈāʸw עַל upon יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service שֹׁ֔וט šˈôṭ שֹׁוט whip כְּ kᵊ כְּ as מַכַּ֥ת makkˌaṯ מַכָּה blow מִדְיָ֖ן miḏyˌān מִדְיָן Midian בְּ bᵊ בְּ in צ֣וּר ṣˈûr צוּר rock עֹורֵ֑ב ʕôrˈēv עֹרֵב Oreb וּ û וְ and מַטֵּ֨הוּ֙ maṭṭˈēhû מַטֶּה staff עַל־ ʕal- עַל upon הַ ha הַ the יָּ֔ם yyˈom יָם sea וּ û וְ and נְשָׂאֹ֖ו nᵊśāʔˌô נשׂא lift בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:26. et suscitabit super eum Dominus exercituum flagellum iuxta plagam Madian in petra Oreb et virgam suam super mare et levabit eam in via AegyptiAnd the Lord of hosts shall raise up a scourge against him, according to the slaughter of Madian in the rock of Oreb, and his rod over the sea, and he shall lift it up in the way of Egypt.
26. And the LORD of hosts shall stir up against him a scourge, as in the slaughter of Midian at the rock of Oreb: and his rod shall be over the sea, and he shall lift it up after the manner of Egypt.
10:26. And the Lord of hosts will raise up a scourge over him, like the scourge of Midian at the rock of Oreb, and he will raise up his rod over the sea, and he will lift it up against the way of Egypt.
10:26. And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and [as] his rod [was] upon the sea, so shall he lift it up after the manner of Egypt.
And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and [as] his rod [was] upon the sea, so shall he lift it up after the manner of Egypt:

10:26 И поднимет Господь Саваоф бич на него, как во время поражения Мадиама у скалы Орива, или как {простер} на море жезл, и поднимет его, как на Египет.
10:26
καὶ και and; even
ἐπεγερεῖ επεγειρω arouse
ο the
θεὸς θεος God
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
κατὰ κατα down; by
τὴν ο the
πληγὴν πληγη plague; stroke
τὴν ο the
Μαδιαμ μαδιαν Madian; Mathian
ἐν εν in
τόπῳ τοπος place; locality
θλίψεως θλιψις pressure
καὶ και and; even
ο the
θυμὸς θυμος provocation; temper
αὐτοῦ αυτος he; him
τῇ ο the
ὁδῷ οδος way; journey
τῇ ο the
κατὰ κατα down; by
θάλασσαν θαλασσα sea
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
τὴν ο the
κατ᾿ κατα down; by
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
10:26
וְ wᵊ וְ and
עֹורֵ֨ר ʕôrˌēr עור be awake
עָלָ֜יו ʕālˈāʸw עַל upon
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
שֹׁ֔וט šˈôṭ שֹׁוט whip
כְּ kᵊ כְּ as
מַכַּ֥ת makkˌaṯ מַכָּה blow
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
בְּ bᵊ בְּ in
צ֣וּר ṣˈûr צוּר rock
עֹורֵ֑ב ʕôrˈēv עֹרֵב Oreb
וּ û וְ and
מַטֵּ֨הוּ֙ maṭṭˈēhû מַטֶּה staff
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
וּ û וְ and
נְשָׂאֹ֖ו nᵊśāʔˌô נשׂא lift
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
10:26. et suscitabit super eum Dominus exercituum flagellum iuxta plagam Madian in petra Oreb et virgam suam super mare et levabit eam in via Aegypti
And the Lord of hosts shall raise up a scourge against him, according to the slaughter of Madian in the rock of Oreb, and his rod over the sea, and he shall lift it up in the way of Egypt.
10:26. And the Lord of hosts will raise up a scourge over him, like the scourge of Midian at the rock of Oreb, and he will raise up his rod over the sea, and he will lift it up against the way of Egypt.
10:26. And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and [as] his rod [was] upon the sea, so shall he lift it up after the manner of Egypt.
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Adam Clarke: Commentary on the Bible - 1831
10:26: And as his rod was upon the sea "And like his rod which he lifted up over the sea" - The Jewish interpreters suppose here an ellipsis of כ ke, the particle of similitude, before מטהו mattehu, to be supplied from the line above; so that here are two similitudes, one comparing the destruction of the Assyrians to the slaughter of the Midianites at the rock of Oreb; the other to that of the Egyptians at the Red Sea. Aben Ezra, Kimchi, Sal. ben Melec.
Albert Barnes: Notes on the Bible - 1834
10:26: And the Lord of hosts shall stir up - Or shall raise up that which shall rove as a scourge to him.
A scourge for him - That is, that which shall punish him. The scourge, or rod, is used to denote severe punishment of any kind. The nature of this punishment is immediately specified.
According to the slaughter of Midian - That is, as the Midianites were discomfitcd and punished. There is reference here, doubtless, to the discomfiture and slaughter of the Midianites by Gideon, as recorded in Jdg 7:24-25. That was signal and entire; and the prophet means to say, that the destruction of the Assyrian would be also signal and total. The country of Midian, or Madian, was on the east side of the Elanitic branch of the Red Sea; but it extended also north along the desert of mount Seir to the country of the Moabites; see the note at Isa 60:6.
At the rock of Oreb - At this rock, Gideon killed the two princes of the Midianites, Oreb and Zeeb Jdg 7:25; and from this circumstance, probably, the name was given to the rock: Lev 11:15; Deu 14:14. It was on the east side of the Jordan.
And as his rod ... - That is, as God punished the Egyptians in the Red Sea.
So shall he lift it up after the manner of Egypt - As God overthrew the Egyptians in the Red Sea, so shall he overthrow and destroy the Assyrian. By these two comparisons, therefore, the prophet represents the complete destruction of the Assyrian army. In both of these cases, the enemies of the Jews had been completely overthrown, and so it would be in regard to the hosts of the Assyrian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: stir up: Isa 10:16-19; Kg2 19:35; Psa 35:23
according: Isa 9:4; Jdg 7:25; Psa 83:11
his rod: Isa 10:24, Isa 11:16, Isa 51:9, Isa 51:10; Exo 14:25-27; Neh 9:10, Neh 9:11; Psa 106:10, Psa 106:11; Hab 3:7-15; Rev 11:18, Rev 19:15
Geneva 1599
10:26 And the LORD of hosts shall raise up a scourge for him according to the slaughter of (t) Midian at the rock of Oreb: and [as] his rod [was] upon the (u) sea, so shall he lift it up after the manner of Egypt.
(t) Read (Is 9:4).
(u) When the Israelites passed through by the lifting up of Moses' rod, and the enemies were drowned, (Ex 14:28).
John Gill
10:26 And the Lord of hosts shall stir up a scourge for him,.... The Assyrian monarch; this scourge stirred up or awakened by the Lord, with which that monarch was severely scourged, is no other than the angel that was sent of God to destroy his army, 4Kings 19:35,
according to the slaughter of Midian at the rock of Oreb: this refers to the destruction of the Midianites in the time of Gideon; and suggests, that the slaughter of the Assyrians should be like that, as it was; for as that was in the night, and very general, and immediately from the hand of the Lord, and was unthought of, and unexpected, and such of their princes that fled were taken and slain, particularly Oreb, at the rock which took its name from him; for not mount Horeb, and the rock there smitten by Moses, are meant, which is written with different letters; see the history of this in Judg 7:19 so it was in the night when the Assyrian army was destroyed, and that wholly; and not by the Israelites, but by the Angel of the Lord; and at once, at an unawares; and though Sennacherib fled and escaped, he was slain by his own sons, in his own city, in the temple of his god, 4Kings 19:35,
and as his rod was upon the sea; referring to Moses's rod, which was lifted up, by the order of the Lord, over the Red Sea, when the Egyptians were drowned:
so shall he lift it up after the manner of Egypt; and destroy the Assyrians, in like manner as he destroyed the Egyptians, all at once.
John Wesley
10:26 Stir up - Shall send a destroying angel. Midian - Whom God slew suddenly and unexpectedly, in the night. Oreb - Upon which one of their chief princes was slain, and nigh unto which the Midianites were destroyed. The sea - To divide it, and make way for thy deliverance, and for the destruction of the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
10:26 slaughter of--"stroke upon."
Midian-- (Is 9:4; Judg 7:25).
as his rod was upon the sea--rather, understanding "stroke" from the previous clause, "according to the stroke of His rod upon the Red Sea" (Ex 14:16, Ex 14:26). His "rod" on the Assyrian (Is 10:24, Is 10:26) stands in bold contrast to the Assyrian used as a "rod" to strike others (Is 10:5).
after the manner of Egypt--as He lifted it up against Egypt at the Red Sea.
10:2710:27: Եւ եղիցի յաւուր յայնմ բարձցի երկեւղ նորա ՚ի քէն, եւ լուծ նորա ՚ի պարանոցէ քումմէ. եւ խորտակեսցի՛ լուծն յուսոց ձերոց[9705]։ [9705] Ոմանք. Եւ եղիցի յաւուր յայնմիկ... ՚ի պարանոցէ քումմէ վերասցի. եւ խոր՛՛։ Ուր Ոսկան. Եւ լուծ ՚ի պարանոցէ քումմէ մի՛ վերասցի։
27 Այն օրը նրա երկիւղը պիտի վերանայ քո վրայից, նրա լուծը՝ քո պարանոցից. եւ ձեր ուսերից պիտի խորտակուի նրա լուծը:
27 Այն օրը անոր բեռը քու կռնակէդ Ու անոր լուծը քու պարանոցէդ պիտի վերնայ Եւ լուծը գիրութեան* պատճառով պիտի կոտրի»։
Եւ եղիցի յաւուր յայնմիկ բարձցի [161]երկեւղ նորա ի քէն,`` եւ լուծ նորա ի պարանոցէ քումմէ, եւ խորտակեսցի լուծն [162]յուսոց ձերոց:

10:27: Եւ եղիցի յաւուր յայնմ բարձցի երկեւղ նորա ՚ի քէն, եւ լուծ նորա ՚ի պարանոցէ քումմէ. եւ խորտակեսցի՛ լուծն յուսոց ձերոց[9705]։
[9705] Ոմանք. Եւ եղիցի յաւուր յայնմիկ... ՚ի պարանոցէ քումմէ վերասցի. եւ խոր՛՛։ Ուր Ոսկան. Եւ լուծ ՚ի պարանոցէ քումմէ մի՛ վերասցի։
27 Այն օրը նրա երկիւղը պիտի վերանայ քո վրայից, նրա լուծը՝ քո պարանոցից. եւ ձեր ուսերից պիտի խորտակուի նրա լուծը:
27 Այն օրը անոր բեռը քու կռնակէդ Ու անոր լուծը քու պարանոցէդ պիտի վերնայ Եւ լուծը գիրութեան* պատճառով պիտի կոտրի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2710:27 И будет в тот день: снимется с рамен твоих бремя его, и ярмо его с шеи твоей; и распадется ярмо от тука.
10:27 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀφαιρεθήσεται αφαιρεω take away ὁ ο the φόβος φοβος fear; awe αὐτοῦ αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ὁ ο the ζυγὸς ζυγος yoke αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the ὤμου ωμος shoulder σου σου of you; your καὶ και and; even καταφθαρήσεται καταφθειρω decompose; corrupt ὁ ο the ζυγὸς ζυγος yoke ἀπὸ απο from; away τῶν ο the ὤμων ωμος shoulder ὑμῶν υμων your
10:27 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יָס֤וּר yāsˈûr סור turn aside סֻבֳּלֹו֙ subbᵒlˌô סֹבֶל load מֵ mē מִן from עַ֣ל ʕˈal עַל upon שִׁכְמֶ֔ךָ šiḵmˈeḵā שְׁכֶם shoulder וְ wᵊ וְ and עֻלֹּ֖ו ʕullˌô עֹל yoke מֵ mē מִן from עַ֣ל ʕˈal עַל upon צַוָּארֶ֑ךָ ṣawwārˈeḵā צַוָּאר neck וְ wᵊ וְ and חֻבַּ֥ל ḥubbˌal חבל be corrupt עֹ֖ל ʕˌōl עֹל yoke מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
10:27. et erit in die illa auferetur onus eius de umero tuo et iugum eius de collo tuo et conputrescet iugum a facie oleiAnd it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall putrefy at the presence of the oil.
27. And it shall come to pass in that day, that his burden shall depart from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
10:27. And this shall be in that day: his burden will be taken away from your shoulder, and his yoke will be taken away from your neck, and the yoke will decay at the appearance of the oil.
10:27. And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing:

10:27 И будет в тот день: снимется с рамен твоих бремя его, и ярмо его с шеи твоей; и распадется ярмо от тука.
10:27
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἀφαιρεθήσεται αφαιρεω take away
ο the
φόβος φοβος fear; awe
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ο the
ζυγὸς ζυγος yoke
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
ὤμου ωμος shoulder
σου σου of you; your
καὶ και and; even
καταφθαρήσεται καταφθειρω decompose; corrupt
ο the
ζυγὸς ζυγος yoke
ἀπὸ απο from; away
τῶν ο the
ὤμων ωμος shoulder
ὑμῶν υμων your
10:27
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יָס֤וּר yāsˈûr סור turn aside
סֻבֳּלֹו֙ subbᵒlˌô סֹבֶל load
מֵ מִן from
עַ֣ל ʕˈal עַל upon
שִׁכְמֶ֔ךָ šiḵmˈeḵā שְׁכֶם shoulder
וְ wᵊ וְ and
עֻלֹּ֖ו ʕullˌô עֹל yoke
מֵ מִן from
עַ֣ל ʕˈal עַל upon
צַוָּארֶ֑ךָ ṣawwārˈeḵā צַוָּאר neck
וְ wᵊ וְ and
חֻבַּ֥ל ḥubbˌal חבל be corrupt
עֹ֖ל ʕˌōl עֹל yoke
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
שָֽׁמֶן׃ šˈāmen שֶׁמֶן oil
10:27. et erit in die illa auferetur onus eius de umero tuo et iugum eius de collo tuo et conputrescet iugum a facie olei
And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall putrefy at the presence of the oil.
10:27. And this shall be in that day: his burden will be taken away from your shoulder, and his yoke will be taken away from your neck, and the yoke will decay at the appearance of the oil.
10:27. And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Распадется ярмо от тука. Еврейский народ, очевидно, сравнивается здесь с рабочим скотом, который так разжиреет от хорошей свободной жизни, что ярмо, каким была стянута его шея, не выдержит и треснет.
Adam Clarke: Commentary on the Bible - 1831
10:27: From off thy shoulder - Bishop Lowth translates the whole verse thus: -
"And it shall come to pass in that day,
His burden shall be removed from off thy shoulder;
And his yoke off thy neck:
Yea, the yoke shall perish from off your shoulders.'
On which he gives us the following note: I follow here the Septuagint, who for מפני שמן mippeney shamen read משכמיכם mishshichmeychem, απο των ωμων ὑμων, from your shoulders, not being able to make any good sense out of the present reading. I will add here the marginal conjectures of Archbishop Secker, who appears, like all others, to have been at a loss for a probable interpretation of the text as it now stands." o. leg. שכם shakam; forte legend. מבני שמן mibbeney shamen, vide cap. Isa 5:1. Zac 4:14 : Et possunt intelligi Judaei uncti Dei, Psa 105:15, vel Assyrii, משמנים mishmannim, hic Psa 105:16, ut dicat propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel potest legi מפני שמי mippeney shami."
Albert Barnes: Notes on the Bible - 1834
10:27: His burden shall be taken away - The oppressions and exactions of the Assyrian.
From off thy shoulder - We bear a burden on the shoulder; and hence, any grievous exaction or oppression is represented as borne upon the shoulder.
And his yoke ... - Another image denoting deliverance from oppression and calamity.
And the yoke shall be destroyed because of the anointing - In the interpretation of these words, expositors have greatly differed. The Hebrew is literally, 'From the face of oil,' מפני-שׁמן mı̂ peney-shā men. The Vulgate renders it, literally, a facie olei. The Septuagint, 'His fear shall be taken from thee, and his yoke from thy shoulders.' The Syraic, 'His yoke shall be broken before the oxen.' The Chaldee Paraphrase, 'The people shall be broken before the Messiah?' Lowth renders it, 'The yoke shall perish from off our shoulders;' following the Septuagint. Grotius suggests that it means that the yoke which the Assyrians had imposed upon the Jews would be broken by Hezekiah, the king who had been annointed with oil. Jarchi also supposes that it refers to one who was anointed - to the king; and many interpreters have referred it to the Messiah, as the anointed of God. Vitringa supposes that the Holy Spirit is here intended.
Kimchi supposes, that the figure is derived from the effect of oil on wood in destroying its consistency, and loosening its fibres; and that the expression means, that the yoke would be broken or dissolved as if it were penetrated with oil. But this is ascribing a property to oil which it does not possess. Dr. Seeker supposes that, instead of "oil," the text should read "shoulder," by a slight change in the Hebrew. But for this conjectural reading there is no authority. Cocceius supposes, that the word "oil" here means "fatness," and is used to denote prosperity and wealth, and that the prophet means to say, that the Assyrian would be corrupted and destroyed by the great amount of wealth which he would amass. The rabbis say, that this deliverance was performed on account of the great quantity of oil which Hezekiah caused to be consumed in the synagogues for the study of the law - a striking instance of the weak and puerile methods of interpretation which they have everywhere evinced. I confess that none of these explanations seem to me to be satisfactory, and that I do not know what is the meaning of the expression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: his burden: Isa 9:4, Isa 14:25; Kg2 18:13, Kg2 18:14; Nah 1:9-13
be taken away: Heb. remove
because: Isa 37:35; Sa2 1:21; Psa 2:1-3, Psa 2:6 *marg. Psa 20:6, Psa 45:7, Psa 84:9, Psa 89:20-52, Psa 105:15, Psa 132:10, Psa 132:17, Psa 132:18; Dan 9:24-26; Luk 4:18; Joh 1:41 *marg. Act 4:27; Jo1 2:20, Jo1 2:27
Carl Friedrich Keil and Franz Delitzsch
10:27
The yoke of the imperial power would then burst asunder. "And it will come to pass in that day, its burden will remove from thy shoulder, and its yoke from thy neck; and the yoke will be destroyed from the pressure of the fat." We have here two figures: in the first (cessabit onus ejus a cervice tua) Israel is represented as a beast of burden; in the second (et jugum ejus a collo tuo), as a beast of draught. And this second figure is divided again into two fields. For yâsūr merely affirms that the yoke, like the burden, will be taken away from Israel; but chubbal, that the yoke itself will snap, from the pressure of his fat strong neck against it. Knobel, who alters the text, objects to this on the ground that the yoke was a cross piece of wood, and not a collar. And no doubt the simple yoke is a cross piece of wood, which is fastened to the forehead of the ox (generally of two oxen yoked together: jumenta = jugmenta, like jugum, from jungere); but the derivation of the name itself, ‛ol, from ‛âlal, points to the connection of the cross piece of wood with a collar, and here the yoke is expressly described as lying round the neck (and not merely fastened against the forehead). There is no necessity, therefore, to read chebel (chablo), as Knobel proposes; chubbal (Arabic chubbila) indicates her a corrumpi consequent upon a disrumpi. (On p'nē, vid., Job 41:5; and for the application of the term mippenē to energy manifesting itself in its effects, compare Ps 68:3 as an example.) Moreover, as Kimchi has observed, in most instances the yoke creates a wound in the fat flesh of the ox by pressure and friction; but here the very opposite occurs, and the fatness of the ox leads to the destruction of the yoke (compare the figure of grafting employed in Rom 11:17, to which Paul gives a turn altogether contrary to nature). Salvation, as the double turn in the second figure affirms, comes no less from within (Is 10:27) than from without (Is 10:27). It is no less a consequence of the world-conquering grace at work in Isaiah, than a miracle wrought for Israel upon their foes.
The prophet now proceeds to describe how the Assyrian army advances steadily towards Jerusalem, spreading terror on every hand, and how, when planted there like a towering forest, it falls to the ground before the irresistible might of Jehovah. Eichhorn and Hitzig pronounce this prophecy a vaticinium post eventum, because of its far too special character; but Knobel regards it as a prophecy, because no Assyrian king ever did take the course described; in other words, as a mere piece of imagination, as Ewald maintains. Now, no doubt the Assyrian army, when it marched against Jerusalem, came from the southwest, namely, from the road to Egypt, and not directly from the north. Sennacherib had conquered Lachish; he then encamped before Libnah, and it was thence that he advanced towards Jerusalem. But the prophet had no intention of giving a fragment out of the history of the war: all that he meant to do was to give a lively representation of the future fact, that after devastating the land of Judah, the Assyrian would attack Jerusalem. There is no necessity whatever to contend, as Drechsler does, against calling the description an ideal one. There is all the difference in the world between idea and imagination. Idea is the essential root of the real, and the reality is its historical form. This form, its essential manifestation, may be either this or that, so far as individual features are concerned, without any violation of its essential character. What the prophet here predicts has, when properly interpreted, been all literally fulfilled. The Assyrian did come from the north with the storm-steps of a conqueror, and the cities named were really exposed to the dangers and terrors of war. And this was what the prophet depicted, looking as he did from a divine eminence, and drawing from the heart of the divine counsels, and then painting the future with colours which were but the broken lights of those counsels as they existed in his own mind.
Geneva 1599
10:27 And it shall come to pass in that day, [that] his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of (x) the anointing.
(x) Because of the promise made to that kingdom, by which Christ's kingdom was prefigured.
John Gill
10:27 And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder,.... The tax or tribute imposed upon Hezekiah by the king of Assyria, 4Kings 18:14,
and his yoke from off thy neck; the same with the burden; unless it means also the subjection of the cities of Judah, which were taken by the Assyrian; and indeed it may be extended further, and be considered as a prophecy not merely of deliverance from the present distress, but from the future captivity in Babylon; and which was a type of the deliverance and redemption by Christ, when the Lord's people were delivered from the burden of sin, the guilt and punishment of it; from the yoke of the law, the yoke of bondage; and from the tyranny of Satan, and out of the hand of every enemy; and this seems to be hinted at in the next clause:
and thy yoke shall be destroyed, because of the anointing; or, "be corrupted, because of fatness" (u); through the multitude of riches and honours, with which the Assyrian monarchy abounded; which fill with pride, introduce luxury, and so bring ruin, on a state. Jarchi and Kimchi interpret the anointing of Hezekiah, the anointed king of Israel, for whose sake the Assyrian yoke was destroyed. The Rabbins say, that this deliverance was wrought on account of the large quantity of oil which Hezekiah consumed in the schools and synagogues, for the study of the law, and the explanation of it; but the Targum much better refers it to the Messiah,
"the people shall be broken from before the Messiah;''
who was anointed with the oil of gladness above his fellows, and for whose sake, and by whom, the yoke of sin, Satan, and the law, has been destroyed. Vitringa interprets it of the Spirit of God, and his powerful operations, whose gifts and graces are often compared to oil and ointment; and makes the words parallel to Zech 4:6.
(u) "et corrumpetur jugum propter oleum", Cocceius; "prae pinguedine", Quidam in Munster.
John Wesley
10:27 Burden - The burden of the Assyrian. The anointing - Possibly this may be understood of David, who is often mentioned in scripture by the name of God's anointed; and for whose sake, God gave many deliverances to the succeeding kings and ages, as is expressly affirmed, 3Kings 11:32, 3Kings 11:34. God declares that he would give this very deliverance from the Assyrian, for David's sake, 4Kings 19:34, 4Kings 20:6. But the Messiah is principally intended, of whom David was but a type; and who was in a particular manner anointed above his fellows, as is said, Ps 45:7. For he is the foundation of all the promises, 2Cor 1:20, and of all the deliverances and mercies granted to God's people in all ages.
Robert Jamieson, A. R. Fausset and David Brown
10:27 his burden--the Assyrians' oppression (Is 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign.
because of-- (Hos 10:15).
the anointing--namely, "Messiah" (Dan 9:24). Just as in Is 9:4-6, the "breaking of the yoke of" the enemies' "burden and staff" is attributed to Messiah, "For unto us a child is born," &c., so it is here. MAURER not so well translates, "Because of the fatness"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (Deut 32:15). So Is 10:16 above, and Is 5:17, "fat ones."
10:2810:28: Քանզի հասցէ ՚ի քաղաքն Անգէ, եւ անցցէ ՚ի Մակեդով. եւ ՚ի Մաքմաս դիցէ զկազմած իւր։
28 Նա պիտի գայ հասնի Անգէ քաղաքը, անցնի Մակեդդովով եւ իր բեռը վայր դնի Մաքմասում:
28 Անգէն քաղաքը եկաւ, Մագրոն անցաւ Ու իր կահ կարասիները Մաքմասի մէջ տեղաւորեց։
Քանզի հասցէ ի քաղաքն Անգէ, եւ անցցէ ի Մակեդդով, եւ`` ի Մաքմաս դիցէ զկազմած իւր:

10:28: Քանզի հասցէ ՚ի քաղաքն Անգէ, եւ անցցէ ՚ի Մակեդով. եւ ՚ի Մաքմաս դիցէ զկազմած իւր։
28 Նա պիտի գայ հասնի Անգէ քաղաքը, անցնի Մակեդդովով եւ իր բեռը վայր դնի Մաքմասում:
28 Անգէն քաղաքը եկաւ, Մագրոն անցաւ Ու իր կահ կարասիները Մաքմասի մէջ տեղաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:2810:28 Он идет на Аиаф, проходит Мигрон, в Михмасе складывает свои запасы.
10:28 ἥξει ηκω here γὰρ γαρ for εἰς εις into; for τὴν ο the πόλιν πολις city Αγγαι αγγαι and; even παρελεύσεται παρερχομαι pass; transgress εἰς εις into; for Μαγεδω μαγεδω and; even ἐν εν in Μαχμας μαχμας put; make τὰ ο the σκεύη σκευος vessel; jar αὐτοῦ αυτος he; him
10:28 בָּ֥א bˌā בוא come עַל־ ʕal- עַל upon עַיַּ֖ת ʕayyˌaṯ עַיַּת Aiath עָבַ֣ר ʕāvˈar עבר pass בְּ bᵊ בְּ in מִגְרֹ֑ון miḡrˈôn מִגְרֹון Migron לְ lᵊ לְ to מִכְמָ֖שׂ miḵmˌāś מִכְמָשׂ Micmash יַפְקִ֥יד yafqˌîḏ פקד miss כֵּלָֽיו׃ kēlˈāʸw כְּלִי tool
10:28. veniet in Aiath transibit in Magron apud Machmas commendabit vasa suaHe shall come into Aiath, he shall pass into Magron: at Machmas he shall lay up his carriages.
28. He is come to Aiath, he is passed through Migron; at Michmash he layeth up his baggage:
10:28. He will approach Aiath; he will cross into Migron; he will entrust his vessels to Michmash.
10:28. He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:

10:28 Он идет на Аиаф, проходит Мигрон, в Михмасе складывает свои запасы.
10:28
ἥξει ηκω here
γὰρ γαρ for
εἰς εις into; for
τὴν ο the
πόλιν πολις city
Αγγαι αγγαι and; even
παρελεύσεται παρερχομαι pass; transgress
εἰς εις into; for
Μαγεδω μαγεδω and; even
ἐν εν in
Μαχμας μαχμας put; make
τὰ ο the
σκεύη σκευος vessel; jar
αὐτοῦ αυτος he; him
10:28
בָּ֥א bˌā בוא come
עַל־ ʕal- עַל upon
עַיַּ֖ת ʕayyˌaṯ עַיַּת Aiath
עָבַ֣ר ʕāvˈar עבר pass
בְּ bᵊ בְּ in
מִגְרֹ֑ון miḡrˈôn מִגְרֹון Migron
לְ lᵊ לְ to
מִכְמָ֖שׂ miḵmˌāś מִכְמָשׂ Micmash
יַפְקִ֥יד yafqˌîḏ פקד miss
כֵּלָֽיו׃ kēlˈāʸw כְּלִי tool
10:28. veniet in Aiath transibit in Magron apud Machmas commendabit vasa sua
He shall come into Aiath, he shall pass into Magron: at Machmas he shall lay up his carriages.
10:28. He will approach Aiath; he will cross into Migron; he will entrust his vessels to Michmash.
10:28. He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
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
28-34. Но до своей погибели Ассур причинит еще много вреда Иудее, шествие по которой ассирийских войск пророк и изображает. В конце концов этому нашествию Господь положит конец!

Пророк начинает перечислять те иудейские города, какими, при своем нашествии на Иудею, овладеют ассирияне.

Аиаф - то же, что Гай (Быт 12:8), лежавший к юго-востоку от Вефиля, в колене Вениаминовом.

Мигрон - вероятно, тот город, развалины коего теперь называются Makrun. Город этот, по-видимому, находился на пути между Гаем и Михмасом.

Михмас - город в кол. Вениаминовом, теперь носящий имя Мухмаса. Тут ассирийцы оставляют свой обоз, потому что дорога дальше становится очень трудной и еще потому, что они скоро надеются достигнуть Иерусалима, где найдут себе достаточно провианта.
Adam Clarke: Commentary on the Bible - 1831
10:28: He is come to Aiath - A description of the march of Sennacherib's army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great brevity, but finely diversified. The places here mentioned are all in the neighborhood of Jerusalem; from Ai northward, to Nob westward of it; from which last place he might probably have a prospect of Mount Sion. Anathoth was within three Roman miles of Jerusalem, according to Eusebius, Jerome and Josephus. Onomast. Loc. Hebr. et Antiq. Jud. 10:7, 3. Nob was probably still nearer. And it should seem from this passage of Isaiah that Sennacherib's army was destroyed near the latter of these places. In coming out of Egypt he might perhaps join the rest of his army at Ashdod, after the taking of that place, which happened about that time, (see Isa 20:1-6.); and march from thence near the coast by Lachish and Libnah, which lay in his way from south to north, and both which he invested till he came to the north-west of Jerusalem, crossing over to the north of it, perhaps by Joppa and Lydda; or still more north through the plain of Esdraelon.
Albert Barnes: Notes on the Bible - 1834
10:28: He is come to Aiath - These verses Isa 10:28-32 contain a description of the march of the army of Sennacherib as he approached Jerusalem to invest it. The description is expressed with great beauty. It is rapid and hurried, and is such as one would give who was alarmed by the sudden and near approach of an enemy - as if while the narrator was stating that the invader had arrived at one place, he had already come to another; or, as if while one messenger should say, that he had come to one place, another should answer that he was still nearer, and a third, that he was nearer still, so as to produce universal consternation. The prophet speaks of this as if he "saw" it (compare the note at isa 1): as if, with the glance of the eye, he sees Sennacherib advancing rapidly to Jerusalem. The general course of this march is from the northeast to the southwest toward Jerusalem, and it is possible still to follow the route by the names of the places here mentioned, and which remain at present.
All the places are in the vicinity of Jerusalem, and this shows how much his rapid approach was suited to excite alarm. The name עית ‛ ayâ th does not occur elsewhere; but עי ‛ ay is often mentioned, and עיא ‛ ayâ' is found in Neh 11:31. Doubtless, the same city is meant. It was situated near Bethel eastward; Jos 7:2. It was at this place that Joshua was repulsed on account of the sin of Achaz, though the city was afterward taken by Joshua, the king seized and hanged, and the city destroyed. It was afterward rebuilt, and is often mentioned; Ezr 2:28; Neh 7:32. It is called by the Septuagint, Ἀγγαι Angai; and by Josephus, "Aina." In the time of Eusebius and Jerome, its site and scanty ruins were still pointed out, not far distant from Bethel toward the east. The name, however, has at present wholly perished, and no trace of the place now remains. It is probable that it was near the modern Deir Diwan, about three miles to the east of Bethel: "see" Robinson's "Bib. Researches," ii. pp. 119, 312, 313.
He is passed to Migron - That is, he does not remain at Aiath, but is advancing rapidly toward Jerusalem. This place is mentioned in Sa1 14:2, from which it appears that it was near Gibeah, and was in the boundaries of the tribe of Benjamin, to the southwest of Ai and Bethel. No trace of this place now remains.
At Michmash - This was a town within the tribe of Ephraim, on the confines of Benjamin; Ezr 2:27; Neh 7:31. This place is now called Mukhmas, and is situated on a slope or low ridge of land between two small wadys, or water-courses. It is now desolate, but bears the marks of having been a much larger and stronger place than the other towns in the neigchourhood. There are many foundations of hewn stones; and some columns are lying among them. It is about nine miles to the northeast of Jerusalem, and in the immediate neighborhood of Gibeah and Ramah. - Robinson's "Bib. Researches," ii. p. 117. In the time of Eusebius it was a large village. - "Onomast." Art. "Machmas."
He hath laid up his carriages - Hebrew, 'He hath deposited his weapons.' The word rendered "hath laid up" - יפקיד yapeqı̂ yd - may possibly mean, "he Rev_iewed," or he took an account of; that is, he made that the place of "Rev_iew" preparatory to his attack on Jerusalem. Jerome says, that the passage means, that he had such confidence of taking Jerusalem, that he deposited his armor at Michmash, as being unnecessary in the siege of Jerusalem. I think, however, that the passage means simply, that he had made Michmash one of his "stations" to which he had come, and that the expression 'he hath deposited his armor there,' denotes merely that he had come there as one of his stations, and had pitched his camp in that place on the way to Jerusalem. The English word "carriage," sometimes meant formerly, "that which is carried," baggage, vessels, furniture, etc. - "Webster." In this sense it is used in this place, and also in Sa1 17:22; Act 21:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: He is come: This is a prophetical description of the march of Sennacherib's army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and increasing through the several places as he advanced; expressed with great bRev_ity, but finely diversified. Aiath, or Ai, was situated a little east of Bethel about twelve miles north of Jerusalem; Michmash about three miles nearer, where there was a narrow pass between two sharp hills; Geba and Ramah about three miles more to the south; Gibeah a mile and a half more southward; Anathoth within three miles of Jerusalem; to the westward of which, towards Lydda, was Nob, from which place Sennacherib might have a prospect of Zion, and near which, it would appear, his army was destroyed.
Aiath: Jos 7:2; Neh 11:31, Aija
Migron: Sa1 14:2
Michmash: Sa1 13:2, Sa1 13:5, Sa1 14:5, Sa1 14:31
Carl Friedrich Keil and Franz Delitzsch
10:28
Aesthetically considered, the description is one of the most magnificent that human poetry has ever produced. "He comes upon Ayyath, passes through Migron; in Michmash he leaves his baggage. They go through the pass: let Geba be our quarters for the night! Ramah trembles; Gibeah of Saul flees. Scream aloud, O daughter of Gallim! Only listen, O Laysha! Poor Anathoth! Madmenah hurries away; the inhabitants of Gebim rescue. He still halts in Nob today; swings his hand over the mountain of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, Jehovah of hosts, lops down the branches with terrific force; and those of towering growth are hewn down, and the lofty are humbled. And He fells the thickets of the forest with iron; and Lebanon, it falls by a Majestic One." When the Assyrian came upon Ayyath (= Ayyah, 1Chron 7:28 (?), Neh 11:31, generally hâ-‛ai, or 'Ai), about thirty miles to the north-east of Jerusalem, he trod for the first time upon Benjaminitish territory, which was under the sway of Judaea. The name of this 'Ai, which signifies "stone-heap," tallies, as Knobel observes, with the name of the Tell el-hagar, which is situated about three-quarters of an hour to the south-east of Beitn, i.e., Bethel. But there are tombs, reservoirs, and ruins to be seen about an hour to the south-east of Beitin; and these Robinson associates with Ai. From Ai, however, the army will not proceed towards Jerusalem by the ordinary route, viz., the great north road (or "Nablus road"); but, in order to surprise Jerusalem, it takes a different route, in which it will have to cross three deep and difficult valleys. From Ai they pass to Migron, the name of which has apparently been preserved in the ruins of Burg Magrun, situated about eight minutes' walk from Beitn.
(Note: I also find the name written Magrum (read Magrun), which is probably taken from a more correct hearsay than the Machrn of Robinson (ii. 127).)
Michmash is still to be found in the form of a deserted village with ruins, under the name of Muchms, on the eastern side of the valley of Migron. Here they deposit their baggage (hiphkid, Jer 36:20), so far as they are able to dispense with it - either to leave it lying there, or to have it conveyed after them by an easier route. For they proceed thence through the pass of Michmash, a deep and precipitous ravine about forty-eight minutes in breadth, the present Wady Suweinit. "The pass" (ma‛bârâh) is the defile of Michmash, with two prominent rocky cliffs, where Jonathan had his adventure with the garrison of the Philistines. One of these cliffs was called Seneh (1Kings 14:4), a name which suggests es-Suweinit. Through this defile they pass, encouraging one another, as they proceed along the difficult march, by the prospect of passing the night in Geba, which is close at hand. It is still disputed whether this Geba is the same place as the following Gibeah of Saul or not. There is at the present time a village called Geba' below Muchms, situated upon an eminence. The almost universal opinion now is, that this is not Gibeah of Saul, but that the latter is to be seen in the prominent Tell (Tuleil) el-Fl, which is situated farther south. This is possibly correct.
(Note: This is supported by Robinson in his Later Biblical Researches in Palestine (1857), by Valentiner (pastor at Jerusalem), and by Keil in the Commentary on Joshua, Judges, etc. (Josh 18:21-28), where all the more recent writings on this topographical question are given.)
For there can be no doubt that this mountain, the name of which signifies "Bean-hill," would be a very strong position, and one very suitable for Gibeah of Saul; and the supposition that there were two places in Benjamin named Geba, Gibeah, or Gibeath, is favoured at any rate by Josh 18:21-28, where Geba and Gibeath are distinguished from one another. And this mountain, which is situated to the south of er-Rm - that is to say, between the ancient Ramah and Anathoth - tallies very well with the route of the Assyrian as here described; whilst it is very improbable that Isaiah has designated the very same place first of all Geba, and then (for what reason no one can tell) Gibeah of Saul. We therefore adopt the view, that the Assyrian army took up its quarters for the night at Geba, which still bears this name, spreading terror in all directions, both east and west, and still more towards the south. Starting in the morning from the deep valley between Michmash and Geba, they pass on one side of Rama (the present er-Rm), situated half an hour to the west of Geba, which trembles as it sees them go by; and the inhabitants of Gibeath of Saul, upon the "Bean-hill," a height that commands the whole of the surrounding country, take to flight when they pass by. Every halting-place on their route brings them nearer to Jerusalem. The prophet goes in spirit through it all. It is so objectively real to him, that it produces the utmost anxiety and pain. The cities and villages of the district are lost.
He appeals to the daughter, i.e., the population, of Gallim, to raise a far-sounding yell of lamentation with their voice (Ges. 138, 1, Anm. 3), and calls out in deep sympathy to Laysha, which was close by (on the two places, both of which have vanished now, see 1Kings 25:44 and Judg 18:29), "only listen," the enemy is coming nearer and nearer; and then for Anathoth (‛Anâtâ, still to be seen about an hour and a quarter to the north of Jerusalem) he utters this lamentation (taking the name as an omen of its fate): O poor Anathoth! There is no necessity for any alteration of the text; ‛anniyâh is an appeal, or rather an exclamation, as in Is 54:11; and ‛anâthoth follows, according to the same verbal order as in Is 23:12, unless indeed we take it at once as an adjective written before the noun - an arrangement of the words which may possibly have been admissible in such interjectional sentences. The catastrophe so much to be dreaded by Jerusalem draws nearer and nearer. Madmenah (dung-hill, see Comm. on Job, at Job 9:11-15) flees in anxious haste: the inhabitants of Gebim (water-pits) carry off their possessions (הּעיז, from עוּז, to flee, related to chush, hence to carry off in flight, to bring in haste to a place of security, Ex 9:19, cf., Jer 4:6; Jer 6:1; synonymous with hēnı̄s, Ex 9:20; Judg 6:11; different from ‛âzaz, to be firm, strong, defiant, from which mâ‛oz, a fortress, is derived - in distinction from the Arabic ma‛âdh, a place of refuge: comp. Is 30:2, to flee to Pharaoh's shelter). There are no traces left of either place. The passage is generally understood as implying that the army rested another day in Nob. But this would be altogether at variance with the design - to take Jerusalem by surprise by the suddenness of the destructive blow. We therefore render it, "Even to-day he will halt in Nob" (in eo est ut subsistat, Ges. 132, Anm. 1) - namely, to gather up fresh strength there in front of the city which was doomed to destruction, and to arrange the plan of attack. The supposition that Nob was the village of el-'Isawiye, which is still inhabited, and lies to the south-west of Ant, fifty-five minutes to the north of Jerusalem, is at variance with the situation, as correctly described by Jerome, when he says: "Stans in oppidulo Nob et procul urbem conspiciens Jerusalem." A far more appropriate situation is to be found in the hill which rises to the north of Jerusalem, and which is called Sadr, from its breast-like projection or roundness - a name which is related in meaning to nob, nâb, to rise. From this eminence the way leads down into the valley of Kidron; and as you descend, the city spreads out before you at a very little distance off. It may have been here, in the prophet's view, that the Assyrians halted.
(Note: This is the opinion of Valentiner, who also regards the march of the Assyrians as an "execution-march" in two columns, one of which took the road through the difficult ground to the east, whilst the other inflicted punishment upon the places that stood near the road. The text does not require this, however, but describes a march, which spread alarm both right and left as it went along.)
Tit was not long, however (as the yenōphēph which follows ἀσυνδέτως implies), before his hand was drawn out to strike (Is 11:15; Is 19:16), and swing over the mountain of the daughter of Zion (Is 16:1), over the city of the holy hill. But what would Jehovah do, who was the only One who could save His threatened dwelling-place in the face of such an army? As far as Is 10:32, the prophet's address moved on at a hurried, stormy pace; it then halted, and seemed, as it were, panting with anxiety; it now breaks forth in a dactylic movement, like a long rolling thunder. The hostile army stands in front of Jerusalem, like a broad dense forest. But it is soon manifest that Jerusalem has a God who cannot be defied with impunity, and who will not leave His city in the lurch at the decisive moment, like the gods of Carchemish and Calno. Jehovah is the Lord, the God of both spiritual and starry hosts. He smites down the branches of this forest of an army: sē‛ēph is a so-called piel privativum, to lop (lit. to take the branches in hand; cf., sikkēl, Is 5:2); and pu'rah = pe'urah (in Ezekiel pō'rah) is used like the Latin frons, to include both branches and foliage - in other words, the leafy branches as the ornament of the tree, or the branches as adorned with leaves. The instrument He employs is ma‛arâtzâh, his terrifying and crushing power (compare the verb in Is 2:19, Is 2:21). And even the lofty trunks of the forest thus cleared of branches and leaves do not remain; they lie hewn down, and the lofty ones must fall. It is just the same with the trunks, i.e., the leaders, as with the branches and the foliage, i.e., with the great crowded masses. The whole of the forest thicket (as in Is 9:17) he hews down (nikkaph, third pers. piel, though it may also be niphal); and Lebanon, i.e., the army of Asshur which is now standing opposite to Mount Zion, like Lebanon with its forest of cedars, falls down through a Majestic One ('addı̄r), i.e., through Jehovah (Is 33:21, cf., Ps 76:5; Ps 93:4). In the account of the fulfilment (Is 37:36) it is the angel of the Lord (mal'ach Jehovah), who is represented as destroying the hundred and eighty-five thousand in the Assyrian camp in a single night. The angel of Jehovah is not a messenger of God sent from afar, but the chosen organ of the ever-present divine power.
Geneva 1599
10:28 He is come to (y) Aiath, he is passed to Migron; at Michmash he hath attended to his carriages:
(y) He describes by what way the Assyrians would come against Jerusalem, to confirm the faithful, when it would come to pass, that as their plague was come, so should they be delivered.
John Gill
10:28 He is come to Aiath,.... In this and the following verses is prophetically described the expedition of Sennacherib to Jerusalem, when he either went from Assyria, or returned from Egypt thither; and the several places are mentioned, through or by which he passed, or near to which he came, the tidings of which greatly distressed the inhabitants of them; and the first that is named is Ajath, thought to be the same with Ai, which was beside Bethaven, and on the east side of Bethel, Josh 7:2 and though it was burnt, and made desolate by Joshua, Josh 8:28 yet it was afterwards rebuilt, for it was in being in Nehemiah's time; or at least there was a place of this name, which was upon or near the spot where this stood, since it is mentioned with Geba, Michmash, and Bethel, Neh 11:31 according to the ancient Jewish writers (w), it lay three miles from Jericho. Jerom (x) calls it Agai, and says that in his time there was scarce any remains of it, only the place was shown.
He is passed to Migron; this place, as the former, was in the tribe of Benjamin; mention is made of it, as in the uttermost part of Gibeah, 1Kings 14:2. Sennacherib seems not to have stayed either in this, or the former place:
at Michmash he hath laid up his carriages; here was a passage, called the passage of Michmash, where was the garrison of the Philistines; and on each side of it were two rocks, one called Bozez, and the other Seneh; one of which fronted Michmash to the north, and the other Gibeah to the south, 1Kings 13:23 by Josephus (y) it is called Mechmas, a city; and so it is in the Apocrypha:
"Thus the sword ceased from Israel: but Jonathan dwelt at Machmas, and began to govern the people; and he destroyed the ungodly men out of Israel.'' (1 Maccabees 9:73)
In Jerom's time it was a very large village, who says it was nine miles from Jerusalem (z): mention is made of it in the Misna (a), as famous for the best fine flour; and this the king of Assyria made his magazine, and in it laid up his provisions and warlike stores, from whence he might be supplied upon occasion. The words may be rendered, "he hath laid up his arms"; and Kimchi thinks he left the greatest part of his arms here, and went in haste to Jerusalem, imagining he should have no occasion for them, but should easily take it. The Targum is,
"at Micmas he shall appoint the princes of his army;''
the generals of it: perhaps the sense is, that here he made a muster of his army, examined the arms of his soldiers, appointed the proper officers, and gave them their instructions.
(w) Shemot Rabba, sect. 32. fol. 135. 2. (x) De locis Hebraicis, fol. 87. E. (y) Antiqu. l. 6. c. 6. sect. 1. & l. 13. c. 1. sect. 6. (z) De locis Hebraicis, fol. 93. F. (a) Menachot, c. 8. sect. 1.
John Wesley
10:28 He - Here the prophet returns to the Assyrian invasion; which he describes, after the manner of the prophets, as a thing present, and sets down the several stages by which he marched towards Jerusalem. He, Sennacherib, king of Assyria, is come, in his way to Jerusalem. Laid up - Leaving such things there as were less necessary, that so he might march with more expedition.
Robert Jamieson, A. R. Fausset and David Brown
10:28 Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
come to--come upon as a sudden invader (Gen 34:27).
Aiath--same as Ai (Josh 7:2; Neh 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem.
Michmash--nine miles northeast of Jerusalem.
laid up . . . carriages--He has left his heavier baggage (so "carriages" for the things carried, Acts 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1Kings 17:22; 1Kings 25:13; 1Kings 30:24 [JEROME and MAURER].
10:2910:29: Եւ անցցէ ընդ ձորս, եւ հասցէ ՚ի վերայ Գաբաւոնացւոց. ա՛հ առցէ զՀռամա զքաղաքն Սաւուղի. փախիցէ դուստր Գաղ՚իմայ[9706]։ [9706] Ոմանք. Զքաղաքն Շաւուղի... Գաղղիմայ։
29 Պիտի անցնի ձորերով, յարձակուի գաբաւոնացիների վրայ, ահաբեկի Ռաման՝ Սաւուղի քաղաքը. Գալիմի դուստրը պիտի փախչի:
29 Անցքէն անցան, Գաբայի մէջ իջեւան ըրին։Ռաման վախցաւ, Սաւուղին Գաբաան փախաւ։
[163]Եւ անցցէ ընդ ձորս, եւ հասցէ ի վերայ Գաբաւոնացւոց, ահ առցէ զՀռամա զքաղաքն Սաւուղի. փախիցէ դուստր Գաղիմայ:

10:29: Եւ անցցէ ընդ ձորս, եւ հասցէ ՚ի վերայ Գաբաւոնացւոց. ա՛հ առցէ զՀռամա զքաղաքն Սաւուղի. փախիցէ դուստր Գաղ՚իմայ[9706]։
[9706] Ոմանք. Զքաղաքն Շաւուղի... Գաղղիմայ։
29 Պիտի անցնի ձորերով, յարձակուի գաբաւոնացիների վրայ, ահաբեկի Ռաման՝ Սաւուղի քաղաքը. Գալիմի դուստրը պիտի փախչի:
29 Անցքէն անցան, Գաբայի մէջ իջեւան ըրին։Ռաման վախցաւ, Սաւուղին Գաբաան փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2910:29 Проходят теснины; в Геве ночлег их; Рама трясется; Гива Саулова разбежалась.
10:29 καὶ και and; even παρελεύσεται παρερχομαι pass; transgress φάραγγα φαραγξ gorge καὶ και and; even ἥξει ηκω here εἰς εις into; for Αγγαι αγγαι fear; awe λήμψεται λαμβανω take; get Ραμα ραμα Ramah πόλιν πολις city Σαουλ σαουλ Saoul; Saul φεύξεται φευγω flee
10:29 עָֽבְרוּ֙ ʕˈāvᵊrû עבר pass מַעְבָּרָ֔ה maʕbārˈā מַעְבָּרָה ford גֶּ֖בַע gˌevaʕ גֶּבַע Geba מָלֹ֣ון mālˈôn מָלֹון sleeping place לָ֑נוּ lˈānû לין lodge חָֽרְדָה֙ ḥˈārᵊḏā חרד tremble הָֽ hˈā הַ the רָמָ֔ה rāmˈā רָמָה Ramah גִּבְעַ֥ת givʕˌaṯ גִּבְעָה hill שָׁא֖וּל šāʔˌûl שָׁאוּל Saul נָֽסָה׃ nˈāsā נוס flee
10:29. transierunt cursim Gabee sedes nostra obstipuit Rama Gabaath Saulis fugitThey have passed in haste, Gaba is our lodging: Rama was astonished, Gabaath of Saul fled away.
29. they are gone over the pass; they have taken up their lodging at Geba: Ramah trembleth; Gibeah of Saul is fled.
10:29. They have passed through in haste; Geba is our seat; Ramah was stupefied; Gibeah of Saul fled.
10:29. They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.
They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled:

10:29 Проходят теснины; в Геве ночлег их; Рама трясется; Гива Саулова разбежалась.
10:29
καὶ και and; even
παρελεύσεται παρερχομαι pass; transgress
φάραγγα φαραγξ gorge
καὶ και and; even
ἥξει ηκω here
εἰς εις into; for
Αγγαι αγγαι fear; awe
λήμψεται λαμβανω take; get
Ραμα ραμα Ramah
πόλιν πολις city
Σαουλ σαουλ Saoul; Saul
φεύξεται φευγω flee
10:29
עָֽבְרוּ֙ ʕˈāvᵊrû עבר pass
מַעְבָּרָ֔ה maʕbārˈā מַעְבָּרָה ford
גֶּ֖בַע gˌevaʕ גֶּבַע Geba
מָלֹ֣ון mālˈôn מָלֹון sleeping place
לָ֑נוּ lˈānû לין lodge
חָֽרְדָה֙ ḥˈārᵊḏā חרד tremble
הָֽ hˈā הַ the
רָמָ֔ה rāmˈā רָמָה Ramah
גִּבְעַ֥ת givʕˌaṯ גִּבְעָה hill
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
נָֽסָה׃ nˈāsā נוס flee
10:29. transierunt cursim Gabee sedes nostra obstipuit Rama Gabaath Saulis fugit
They have passed in haste, Gaba is our lodging: Rama was astonished, Gabaath of Saul fled away.
10:29. They have passed through in haste; Geba is our seat; Ramah was stupefied; Gibeah of Saul fled.
10:29. They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Теснины - узкий проход от Михмаса (1: Цар 13:23) через Вади Сувейнит (долина), которым ассирийцы проходят, чтобы дойти до Гевы (ныне Джева) и там остановиться на ночлег. На следующее утро они идут к пораженной ужасом Раме (в кол. Вениаминовом), мимо Гивы Сауловой самого высокого пункта в кол. Вениаминовом.
Adam Clarke: Commentary on the Bible - 1831
10:29: They are gone over the passage "They have passed the strait" - The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see Sa1 14:4, Sa1 14:5), where a great army might have been opposed with advantage by a very inferior force. The author of the Book of Judith might perhaps mean this pass, at least among others: "Charging them to keep the passages of the hill country, for by them there was an entrance into Judea; and it was easy to stop them that would come up, because the passage was strait for two men at the most," Judith 4:7. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city.
Their lodging - The sense seems necessarily to require that we read למו lamo, to them, instead of לנו lanu, to us. These two words are in other places mistaken one for the other.
Thus Isa 44:7, for למו lamo, read לנו lanu, with the Chaldee; and in the same manner Psa 64:6, with the Syriac, and Psa 80:7, on the authority of the Septuagint and Syriac, besides the necessity of the sense.
Albert Barnes: Notes on the Bible - 1834
10:29: They are gone over the passage - The word "passage" (מעברה ma‛ ebı̂ râ h) may refer to any passage or ford of a stream, a shallow part of a river where crossing was practicable; or it may refer to any narrow pass, or place of passing in mountains. The Chaldee Paraphrase renders this, 'They have passed the Jordan;' but this cannot be the meaning, as all the transactions referred to here occurred in the vicinity of Jerusalem, and long after they had crossed the Jordan. In Sa1 13:23, the 'passage of Michmash' is mentioned as the boundary of the garrison of the Philistines. Between Jeb'a and Mukhmas there is now a steep, precipitous valley, which is probably the 'passage' here referred to. This wady, or valley, runs into another that joins it on the north, and then issues out upon the plain not far from Jericho. In the valley are two hills of a conical form, having steep rocky sides, which are probably the rocks mentioned, in connection with Jonathan's adventure, as a narrow defile or way between the rock Bozez on the one side, and Seneh on tbe other; Sa1 14:4-5. This valley appears at a later time to have been the dividing line between the tribes of Ephraim and Benjamin, for Geba on the south side of this valley was the northern limit of Judah and Benjamin Kg2 23:8; while Bethel on its north side was on the southern border of Ephraim; Jdg 16:1-2. - Robinson's "Bib. Researches," ii. p. 116. Of course it was an important place, and could be easily guarded - like the strait of Thermopylae. By his having passed this place is denoted an advance toward Jerusalem, showing that nothing impeded his progress, and that he was rapidly hastening with his army to the city.
They have taken up their lodging at Geba - They have pitched their camp there, being entirely through the defile of Michmash. Hebrew, 'Geba is a lodging place for us;' that is, for the Assyrians. Perhaps, however. there is an error in the common Hebrew text here, and that it should be למו lā mô, 'for them,' instead of לנוּ lā nû, 'for us.' The Septuagint and the Chaldee so read it, and so our translators have understood it. "Geba" here is not be confounded with 'Gibeah of Saul,' mentioned just after. It was in the tribe of Benjamin Kg1 15:22; and was on the line, or nearly on the line, of Judah, so as to be its northern boundary; Kg2 23:8. It was not far from Gibeah, or Gibeon. There are at present no traces of the place known.
Ramah - This city was in the tribe of Benjamin. It was between Geba and Gibea. It was called "Ramah," from its being on elevated ground; compare the note at Mat 2:18. "Ramah," now called "er-Ram," lies on a high hill a little east of the road from Jerusalem to Bethel. It is now a miserable village, with few houses, and these in the summer mostly deserted. There are here large square stones, and also columns scattered about in the fields, indicating an ancient place of some importance. A small mosque is here with columns, which seems once to have been a church. Its situation is very conspicuous, and commands a fine prospect. It is near Gibeah, about six Roman miles from Jerusalem. So Jerome, "Commentary" in Hos 5:8 : 'Rama quae est juxta Gabaa in septimo lapide a Jerosolymis sita.' Josephus places it at forty stadia from Jerusalem; "Ant." viii. 12, 3.
Is afraid - Is terrified and alarmed at the approach of Sennacherib - a beautiful variation in the description, denoting his rapid and certain advance on the city of Jerusalem, spreading consternation everywhere.
Gibeah of Saul - This was called 'Gibeah of Saul,' because it was the birthplace of Saul Sa1 11:4; Sa1 15:34; Sa2 21:6; and to distinguish it from Gibea in the tribe of Judah Jos 15:57; and also a Gibeah where Eleazar was burled; Jos 24:33. Jerome mentions Gibeah as in his day level with the ground. - "Epis. 86, ad Eustoch." It has been almost wholly, since his time, unnoticed by travelers. It is probably the same as the modern village of Jeba, lying in a direction to the southwest of Mukhmas. This village is small, and is half in ruins. Among these there are occasionally seen large hewn stones, indicating antiquity. There is here the ruin of a small tower almost solid, and a small building having the appearance of an ancient church. It is an elevated place from which several villages are visible. - Robinson's "Bib. Researches," ii. p. 113.
Is fled - That is, the inhabitants have fled. Such was the consternation produced by the march of the army of Sennacherib, that the city was thrown into commotion, and left empty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: the passage: Sa1 13:23, Sa1 14:4
Geba: Jos 21:17; Kg1 15:23
Ramah: Jos 18:24, Jos 18:25; Sa1 7:17, Sa1 15:34; Jer 31:15; Hos 5:8
Gibeah: Jdg 19:12-15; Sa1 11:4, Sa1 13:2; Hos 9:9, Hos 10:9
John Gill
10:29 They are gone over the passage,.... Or "from the passage" (b); not of Jordan, as the Targum; but rather of Michmash, 1Kings 13:23 this to be understood of the king of Assyria with his army:
they have taken up their lodging at Geba; or "Geba was their lodging"; that is, for a night only; not that they continued here for any time, as our version seems to suggest. This was a city in the tribe of Benjamin, Josh 21:17 called Geba of Benjamin, 3Kings 15:22.
Ramah is afraid; the inhabitants of it, as the Targum, at the report of the march of the king of Assyria and his army, and their being near to them. Ramah was in the tribe of Benjamin, Josh 18:25 it is mentioned with Gibeah in Hos 5:8 upon which place Jerom says it was seven miles from Jerusalem; but elsewhere (c) he says it was but six, and was to the north against Bethel. See Judg 19:13.
Gibeah of Saul is fled; that is, the inhabitants of it fled, upon hearing the king of Assyria with his army was coming that way. This was also a city of Benjamin, and is called Gibeah of Benjamin, 1Kings 13:2 and Gibeah of Saul, 1Kings 11:4 as here; either because he was born there, as Jerom (d) affirms; and certain it is, that he was of the tribe of Benjamin; or because he built it, or at least a palace in it to dwell in, as Kimchi thinks; and it is plain he dwelt here, for it is called his home, 1Kings 10:26 the name of the place with Josephus (e) is Gabathsaoula, which he makes to be thirty furlongs or four miles from Jerusalem, and says it signifies "Saul's hill", and that it was situated in a place called the Valley of Thorns.
(b) "a transitu". (c) De locis Hebraicis, fol. 94. B. (d) Comment. in Hos. v. 8. (e) De Bello Jud. l. 6. c. 2. sect. 1.
John Wesley
10:29 Fled - The people fled to Jerusalem for fear of the Assyrian.
Robert Jamieson, A. R. Fausset and David Brown
10:29 passage--the jaws of the wady or defile at Michmash (1Kings 13:23; 1Kings 14:4-5).
lodging--their quarters for the night, after having passed the defile which might have been easily guarded against them.
Ramah--near Geba; seven miles from Jerusalem.
Gibeah of Saul--his birthplace and residence, in Benjamin (1Kings 11:4), distinct from Gibeah of Judah (Josh 15:57).
10:3010:30: Խխնջեա՛ ձայնիւ քով. լո՛ւր լիցի ՚ի Լաիս, լո՛ւր լիցի յԱնաթովթ[9707]. [9707] Ոմանք. Լու լիցի ՚ի Ղայիս. լու լիցի յա՛՛։
30 Խրխի՛նջ բարձրացրու քո ձայնով. թող լուրը հասնի Լաիս, թող լուրը հասնի Անաթոթ.
30 Ո՛վ Գաղղիմի աղջիկ, ձայնդ վերցուր, Լայիսին լսել տուր, ո՛վ խեղճ Անաթովթ*։
Խխնջեա ձայնիւ քով. լուր լիցի ի Լաիս, լուր լիցի յԱնաթովթ:

10:30: Խխնջեա՛ ձայնիւ քով. լո՛ւր լիցի ՚ի Լաիս, լո՛ւր լիցի յԱնաթովթ[9707].
[9707] Ոմանք. Լու լիցի ՚ի Ղայիս. լու լիցի յա՛՛։
30 Խրխի՛նջ բարձրացրու քո ձայնով. թող լուրը հասնի Լաիս, թող լուրը հասնի Անաթոթ.
30 Ո՛վ Գաղղիմի աղջիկ, ձայնդ վերցուր, Լայիսին լսել տուր, ո՛վ խեղճ Անաթովթ*։
zohrab-1805▾ eastern-1994▾ western am▾
10:3010:30 Вой голосом твоим, дочь Галима; пусть услышит тебя Лаис, бедный Анафоф!
10:30 ἡ ο the θυγάτηρ θυγατηρ daughter Γαλλιμ γαλλιμ hear from Λαισα λαισα hear from Αναθωθ αναθωθ Anathōth; Anathoth
10:30 צַהֲלִ֥י ṣahᵃlˌî צהל cry קֹולֵ֖ךְ qôlˌēḵ קֹול sound בַּת־ baṯ- בַּת daughter גַּלִּ֑ים gallˈîm גַּלִּים Gallim הַקְשִׁ֥יבִי haqšˌîvî קשׁב give attention לַ֖יְשָׁה lˌayšā לַיְשָׁה Laishah עֲנִיָּ֥ה ʕᵃniyyˌā עָנִי humble עֲנָתֹֽות׃ ʕᵃnāṯˈôṯ עֲנָתֹות [town]
10:30. hinni voce tua filia Gallim adtende Laisa paupercula AnathothLift up thy voice, O daughter of Gallim, attend, O Laisa, poor Anathoth.
30. Cry aloud with thy voice, O daughter of Gallim! hearken, O Laishah! O thou poor Anathoth!
10:30. Neigh with your voice, daughter of Gallim; pay attention, Laishah, impoverished woman of Anathoth.
10:30. Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth:

10:30 Вой голосом твоим, дочь Галима; пусть услышит тебя Лаис, бедный Анафоф!
10:30
ο the
θυγάτηρ θυγατηρ daughter
Γαλλιμ γαλλιμ hear from
Λαισα λαισα hear from
Αναθωθ αναθωθ Anathōth; Anathoth
10:30
צַהֲלִ֥י ṣahᵃlˌî צהל cry
קֹולֵ֖ךְ qôlˌēḵ קֹול sound
בַּת־ baṯ- בַּת daughter
גַּלִּ֑ים gallˈîm גַּלִּים Gallim
הַקְשִׁ֥יבִי haqšˌîvî קשׁב give attention
לַ֖יְשָׁה lˌayšā לַיְשָׁה Laishah
עֲנִיָּ֥ה ʕᵃniyyˌā עָנִי humble
עֲנָתֹֽות׃ ʕᵃnāṯˈôṯ עֲנָתֹות [town]
10:30. hinni voce tua filia Gallim adtende Laisa paupercula Anathoth
Lift up thy voice, O daughter of Gallim, attend, O Laisa, poor Anathoth.
10:30. Neigh with your voice, daughter of Gallim; pay attention, Laishah, impoverished woman of Anathoth.
10:30. Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Из трех здесь упоминаемых городов хорошо известен Анафоф, родина пророка Иеремии. Пророк говорит о нем по-евр.: anija anatoth! Очевидно, здесь выбрано прилагательное, созвучное названию города. Анафоф находился в ¾ часа пути к северу от Иерусалима и к востоку от Гивы.

Галлим упоминается в 1: Цар 25:44.
Adam Clarke: Commentary on the Bible - 1831
10:30: Cause it to be heard unto Laish, O poor Anothoth "Hearken unto her, O Laish; answer her, O Anathoth!" - I follow in this the Syriac Version. The prophet plainly alludes to the name of the place, and with a peculiar propriety, if it had its name frown its remarkable echo. "ענתות anathoth, responsiones: eadem ratio nominis, quae in בית ענת beith anath, locus echus; nam hodienum ejus rudera ostenduntur in valle, scil. in medio montium, ut referent Robertus in Itiner. p. 70, et Monconnysius, p. 301." Simonis Onomasticon Vet. Test. - L. Anathoth - Answers, replies; for the same reason that Bethany, בית ענת berth anath, had its name, the house of echo; the remains of which are still shown in the valley, i.e., among the mountains.
Albert Barnes: Notes on the Bible - 1834
10:30: Lift up thy voice - That is, cry aloud from alarm and terror. The prophet here changes the manner of describing the advance of Sennacherib. He had described his rapid march from place to place Isa 10:28-29, and the consternation at Ramah and Gibeah; he now changes the mode of description, and calls on Gallim to lift up her voice of alarm at the approach of the army, so that it might Rev_erberate among the hills, and be heard by neighboring towns.
Daughter - A term often applied to a beautiful city or town; see the note at Isa 1:8.
Gallim - This was a city of Benjamin, north of Jerusalem. It is mentioned only in this place and in Sa1 25:44. No traces of this place are now to be found.
Cause it to be heard - That is, cause thy voice to be heard. Raise the cry of distress and alarm.
Unto Laish - There was a city of this name in the northern part of Palestine, in the bounds of the tribe of Dan; Jdg 18:7, Jdg 18:29. But it is contrary to all the circumstances of the case to suppose, that the prophet refers to a place in the north of Palestine. It was probably a small village in the neighborhood of Gallim. There are at present no traces of the village; in 1 Macc. 9:9, a city of this name is mentioned in the vicinity of Jerusalem, which is, doubtless, the one here referred to.
O poor Anathoth - Anathoth was a city of Benjamin Jos 21:18, where Jeremiah was born; Jer 1:1. 'Anata, which is, doubtless, the same place here intended, is situated on a broad ridge of land, at the distance of one hour and a quarter, or about three miles, from Jerusalem. Josephus describes Anathoth as twenty stadia distant from Jerusalem (Ant. x. 7, 3); and Eusebius and Jerome mention it as about three miles to the north of the city. 'Anata appears to have been once a walled town, and a place of strength. Portions of the wall still remain, built of large hewn stones, and apparently ancient, as are also the foundations of some of the houses. The houses are few, and the people are poor and miserable. From this point there is an extensive view over the whole eastern slope of the mountainous country of Benjamin, including all the valley of the Jordan, and the northern part of the Dead Sea. From this place, also, several of the villages here mentioned are visible. - Robinson's "Bib. Researches," ii. pp. 109-111.
The word "poor," applied to it here (עניה ‛ ă nı̂ yâ h) denotes afflicted, oppressed; and the language is that of pity, on account of the impending calamity, and is not designed to be descriptive of its ordinary state. The language in the Hebrew is a paranomasia, a species of writing quite common in the sacred writings; see Gen 1:2; Gen 4:12; Isa 28:10, Isa 28:13; Joe 1:15; Isa 32:7; Mic 1:10, Mic 1:14; Zep 2:4; compare Stuart's "Heb. Gram." Ed. 1, Section 246. The figure abounded not only in the Hebrew but among the Orientals generally. Lowth reads this, 'Answer her, O Anathoth;' following in this the Syriac version, which reads the word rendered "poor" (עניה ‛ ă nı̂ yâ h) as a verb from ענה ‛ â nâ h, to answer, or respond, and supposes that the idea is retained of an "echo," or Rev_erberation among the hills, from which he thinks "Anathoth," from the same verb, took its name. But the meaning of the Hebrew text is that given in our translation. The simple idea is that of neighboring cities and towns lifting up the voice of alarm; at the approach of the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: Lift up thy voice: Heb. Cry shrill with thy voice
Gallim: Sa1 25:44
Laish: Jdg 18:7, Jdg 18:29
Anathoth: Jos 21:18; Kg1 2:26; Jer 1:1, Jer 32:8
John Gill
10:30 Lift up that voice, O daughter of Gallim,.... In a mournful and lamentable manner, and yet with such a clear loud voice, as to be heard afar off: the word is sometimes used for making a joyful sound, and of the neighing of horses. The inhabitants of Gallim are meant by its daughter; of this place was Phalti, who married Michal, Saul's daughter; very probably it was in the tribe of Benjamin. Jerom (f) makes mention of Accaron, a village, which was called Gallim.
Cause it to be heard unto Laish; if this was the place the Danites took, and called it Dan, it was on the northern border of Judea, in the furthermost part of the land; hence the phrase, from Dan to Beersheba; it was near to Caesarea or Paneas, from whence the river Jordan took its rise; and was a great way off, either of Gallim or Anathoth, for the voice of them to be heard.
O poor Anathoth! this was a city in the tribe of Benjamin, Josh 21:18 it was the native place of the Prophet Jeremiah, Jer 1:1 according to Josephus (g), it was twenty furlongs from Jerusalem; and, according to Jerom (h), three miles: it is called "poor", because it was but a poor mean village; or because it would now become so, through the ravages of the Assyrian army.
(f) De locis Hebraicis, fol. 92. D. (g) Antiqu. l. 13. c. 7. sect. 3. (h) Comment. in Hieremiam, l. 1. fol. 121. H. & l. 2. fol. 132. F. & l. 6. 161. C.
John Wesley
10:30 Daughter - Jerusalem was the mother city, and lesser towns are commonly called her daughters.
Robert Jamieson, A. R. Fausset and David Brown
10:30 daughter of Gallim--Gallim and her sons (see on Is 1:8; 4Kings 19:21). "Cry aloud in consternation."
Laish--not the town in Dan (Judg 18:7), but one of the same name near Jerusalem (1 Maccabees 9:9).
Anathoth--three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.
10:3110:31: զարհուրեսցի՛ Մադեբանա, եւ որ բնակեալ են ՚ի Գեբիմ. մխիթարեսցի[9708] [9708] Ոմանք. Մադեբենայ. եւ որ բնակեալն են։ Ուր Ոսկան. ՚ի Գիբեմ։
31 թող զարհուրի Մադեբենան, նաեւ նրանք, որ բնակւում են Գեբիմում:
31 Մադմենան հեռացաւ, Գեբեմին բնակիչները փախան։
զարհուրեսցի Մադեբենա, եւ որ բնակեալ են ի Գերիմ:

10:31: զարհուրեսցի՛ Մադեբանա, եւ որ բնակեալ են ՚ի Գեբիմ. մխիթարեսցի[9708]
[9708] Ոմանք. Մադեբենայ. եւ որ բնակեալն են։ Ուր Ոսկան. ՚ի Գիբեմ։
31 թող զարհուրի Մադեբենան, նաեւ նրանք, որ բնակւում են Գեբիմում:
31 Մադմենան հեռացաւ, Գեբեմին բնակիչները փախան։
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10:3110:31 Мадмена разбежалась, жители Гевима спешат уходить.
10:31 ἐξέστη εξιστημι astonish; beside yourself Μαδεβηνα μαδεβηνα and; even οἱ ο the κατοικοῦντες κατοικεω settle Γιββιρ γιββιρ counsel; appeal to
10:31 נָדְדָ֖ה nāḏᵊḏˌā נדד flee מַדְמֵנָ֑ה maḏmēnˈā מַדְמֵנָה Madmenah יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הַ ha הַ the גֵּבִ֖ים ggēvˌîm גֵּבִים Gebim הֵעִֽיזוּ׃ hēʕˈîzû עוז take refuge
10:31. migravit Medemena habitatores Gebim confortaminiMedemena is removed: ye inhabitants of Gabim, take courage.
31. Madmenah is a fugitive; the inhabitants of Gebim gather themselves to flee.
10:31. Madmenah has moved away; be strengthened, you inhabitants of Gebim.
10:31. Madmenah is removed; the inhabitants of Gebim gather themselves to flee.
Madmenah is removed; the inhabitants of Gebim gather themselves to flee:

10:31 Мадмена разбежалась, жители Гевима спешат уходить.
10:31
ἐξέστη εξιστημι astonish; beside yourself
Μαδεβηνα μαδεβηνα and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Γιββιρ γιββιρ counsel; appeal to
10:31
נָדְדָ֖ה nāḏᵊḏˌā נדד flee
מַדְמֵנָ֑ה maḏmēnˈā מַדְמֵנָה Madmenah
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הַ ha הַ the
גֵּבִ֖ים ggēvˌîm גֵּבִים Gebim
הֵעִֽיזוּ׃ hēʕˈîzû עוז take refuge
10:31. migravit Medemena habitatores Gebim confortamini
Medemena is removed: ye inhabitants of Gabim, take courage.
10:31. Madmenah has moved away; be strengthened, you inhabitants of Gebim.
10:31. Madmenah is removed; the inhabitants of Gebim gather themselves to flee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Мадмена (навозная куча) и Гевима (колодцы) - местности, находящиеся к северу от Иерусалима.
Albert Barnes: Notes on the Bible - 1834
10:31: Madmenah - This city is mentioned nowhere else. The city of Madmanna, or Medemene, mentioned in Jos 15:31, was in the bounds of the tribe of Simeon, and was far south, toward Gaza. It cannot be the place intended here.
Is removed - Or, the inhabitants have fled from fear; see Isa 10:29.
Gebim - This place is unknown. It is nowhere else mentioned.
Gather themselves to flee - A description of the alarm pRev_ailing at the approach of Sennacherib.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Madmenah: Jos 15:31, Madmannah
John Gill
10:31 Madmenah is removed,.... That is, the inhabitants of it, who removed from thence upon hearing that the Assyrian army had invaded the land, and was coming up to Jerusalem. There was a place called Madmannah, which lay in the southern part of the tribe of Judah, Josh 15:31 which, Jerom (i) says, was then called Memris, and was near the city of Gaza; but whether the same with this is not certain.
The inhabitants of Gebim gather themselves to flee; of this place we have no account any where. Hillerus (k) thinks the whole name of the city was Joshebehaggebim, which we render "the inhabitants of Gebim"; and supposes it had its name from the ditches that were in it, or about it.
(i) De Iocis Hebraicis, fol. 93. E. (k) Onomast. Sacr. p. 310.
Robert Jamieson, A. R. Fausset and David Brown
10:31 Madmenah--not the city in Simeon (Josh 15:31), but a village near Jerusalem.
removed--fled from fear.
gather themselves to flee--"put their goods in a place of safety" [MAURER].
10:3210:32: այսօր ագանել ՚ի ճանապարհին. մխիթարեսցէ ձեռամբ լեառն դուստր Սիովնի, եւ բլուրքն որ յԵրուսաղէմ[9709]։ [9709] Ոմանք. Մխիթարեսցի ձեռամբ լեառնն դստեր Սիոնի. եւ ոմանք. Լեառն զդուստր Սիովնի. եւ բլուրք նորա Երուսաղէմ։
32 Նա պիտի մխիթարուի այսօր՝ գիշերելով ճանապարհին, ձեռքով պիտի մխիթարի Սիոնի դուստր լերանը եւ այն բլուրներին, որոնք Երուսաղէմում են:
32 Տակաւին այսօր Նոբին մէջ պիտի կենայ, Դէպի Սիօնին աղջկան լեռը, Երուսաղէմին բլուրը, Ձեռքը պիտի շարժէ։
մխիթարեսցի այսօր ագանել ի ճանապարհին. մխիթարեսցէ ձեռամբ լեառնն դուստր Սիոնի, եւ բլուրքն որ յԵրուսաղէմ:

10:32: այսօր ագանել ՚ի ճանապարհին. մխիթարեսցէ ձեռամբ լեառն դուստր Սիովնի, եւ բլուրքն որ յԵրուսաղէմ[9709]։
[9709] Ոմանք. Մխիթարեսցի ձեռամբ լեառնն դստեր Սիոնի. եւ ոմանք. Լեառն զդուստր Սիովնի. եւ բլուրք նորա Երուսաղէմ։
32 Նա պիտի մխիթարուի այսօր՝ գիշերելով ճանապարհին, ձեռքով պիտի մխիթարի Սիոնի դուստր լերանը եւ այն բլուրներին, որոնք Երուսաղէմում են:
32 Տակաւին այսօր Նոբին մէջ պիտի կենայ, Դէպի Սիօնին աղջկան լեռը, Երուսաղէմին բլուրը, Ձեռքը պիտի շարժէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3210:32 Еще день простоит он в Нове; грозит рукою своею горе Сиону, холму Иерусалимскому.
10:32 σήμερον σημερον today; present ἐν εν in ὁδῷ οδος way; journey τοῦ ο the μεῖναι μενω stay; stand fast τῇ ο the χειρὶ χειρ hand παρακαλεῖτε παρακαλεω counsel; appeal to τὸ ο the ὄρος ορος mountain; mount τὴν ο the θυγατέρα θυγατηρ daughter Σιων σιων Siōn; Sion καὶ και and; even οἱ ο the βουνοὶ βουνος mound οἱ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
10:32 עֹ֥וד ʕˌôḏ עֹוד duration הַ ha הַ the יֹּ֖ום yyˌôm יֹום day בְּ bᵊ בְּ in נֹ֣ב nˈōv נֹב Nob לַֽ lˈa לְ to עֲמֹ֑ד ʕᵃmˈōḏ עמד stand יְנֹפֵ֤ף yᵊnōfˈēf נוף swing יָדֹו֙ yāḏˌô יָד hand הַ֣ר hˈar הַר mountain בַּתבית־ *baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion גִּבְעַ֖ת givʕˌaṯ גִּבְעָה hill יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
10:32. adhuc dies est ut in Nob stetur agitabit manum suam super montem filiae Sion collem HierusalemIt is yet day enough, to remain in Nobe: he shall shake his hand against the mountain of the daughter of Sion, the hill of Jerusalem.
32. This very day shall he halt at Nob: he shaketh his hand at the mount of the daughter of Zion, the hill of Jerusalem.
10:32. It is still daylight, so stand at Nob. He will shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem.
10:32. As yet shall he remain at Nob that day: he shall shake his hand [against] the mount of the daughter of Zion, the hill of Jerusalem.
As yet shall he remain at Nob that day: he shall shake his hand [against] the mount of the daughter of Zion, the hill of Jerusalem:

10:32 Еще день простоит он в Нове; грозит рукою своею горе Сиону, холму Иерусалимскому.
10:32
σήμερον σημερον today; present
ἐν εν in
ὁδῷ οδος way; journey
τοῦ ο the
μεῖναι μενω stay; stand fast
τῇ ο the
χειρὶ χειρ hand
παρακαλεῖτε παρακαλεω counsel; appeal to
τὸ ο the
ὄρος ορος mountain; mount
τὴν ο the
θυγατέρα θυγατηρ daughter
Σιων σιων Siōn; Sion
καὶ και and; even
οἱ ο the
βουνοὶ βουνος mound
οἱ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
10:32
עֹ֥וד ʕˌôḏ עֹוד duration
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
בְּ bᵊ בְּ in
נֹ֣ב nˈōv נֹב Nob
לַֽ lˈa לְ to
עֲמֹ֑ד ʕᵃmˈōḏ עמד stand
יְנֹפֵ֤ף yᵊnōfˈēf נוף swing
יָדֹו֙ yāḏˌô יָד hand
הַ֣ר hˈar הַר mountain
בַּתבית־
*baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
גִּבְעַ֖ת givʕˌaṯ גִּבְעָה hill
יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
10:32. adhuc dies est ut in Nob stetur agitabit manum suam super montem filiae Sion collem Hierusalem
It is yet day enough, to remain in Nobe: he shall shake his hand against the mountain of the daughter of Sion, the hill of Jerusalem.
10:32. It is still daylight, so stand at Nob. He will shake his hand against the mountain of the daughter of Zion, the hill of Jerusalem.
10:32. As yet shall he remain at Nob that day: he shall shake his hand [against] the mount of the daughter of Zion, the hill of Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Новь (1: Цар 22:19) - к сев. -востоку от Иерусалима, который уже виден с высот, на которых расположен Новь (возвышение).
Albert Barnes: Notes on the Bible - 1834
10:32: As yet shall he remain - This is still a description of his advancing toward Jerusalem. He would make a station at Nob and remain there a day, meaning, perhaps, "only" one day, such would be his impatience to attack and destroy Jerusalem.
At Nob - Nob was a city of Benjamin, inhabited by priests; Neh 11:32. When David was driven away by Saul, he came to this city, and received supplies from Ahimelech the priest; Sa1 21:1-6. Nob must have been situated somewhere upon the ridge of the mount of Olives, to the northeast of the city. So Jerome, professedly from Hebrew tradition, says, 'Stans in oppidulo Nob et procul urbem conspiciens Jerusalem.' - "Commentary in loc." Messrs. Robinson and Smith sought all along the ridge of the mount of Olives, from the Damascus road to the summit opposite to the city, for some traces of an ancient site which might be regarded as the place of Nob; but without the slightest success. - "Bib. Researches," ii. p. 150.
He shall shake his hand - That is, in the attitude of menace, or threatening. This language implies, that the city of Nob was so near to Jerusalem that the latter city could be seen from it; and the description denotes, that at the sight of Jerusalem Sennacherib would be full of indignation, and utter against it the threat of speedy and complete ruin.
The mount of the daughter of Zion - See the note at Isa 1:8. The Chaldee renders this, 'He shall come, and stand in Nob, the city of the priests, over against the wall of Jerusalem, and shall answer and say to his army, "Is not this that city of Jerusalem against which I have assembled all my armies, and on account of which I have made an exaction on all my provinces? And lo, it is less and more feeble than any of the defenses of the people which I have subjected in the strength of my hand." Over against that he shall stand, and shake his head, and shall bring his hand against the mount of the sanctuary which is Zion, and against the court which is in Jerusalem.' Jarchi and Kimchi say, that Nob was so near to Jerusalem that it could be seen from thence; and hence, this is mentioned as the last station of the army of the Assyrian, the end of his march, and where the prize seemed to be within his grasp.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: Nob: Sa1 21:1, Sa1 22:19; Neh 11:32
shake: Isa 10:24, Isa 11:15, Isa 13:2, Isa 19:16; Zac 2:9
the mount: Isa 2:2, Isa 37:22
John Gill
10:32 As yet shall he remain at Nob that day,.... The same day he came from Gebim; and proceed no further as yet, but make a short stay, and prepare himself and army to march to Jerusalem the next day: the Jews say (l), that he performed all his journeys in one day; the same day he came to Ajath he came to Nob, where he stayed the remaining part of the day. Nob was a city of the priests, 1Kings 22:19 and so it is called in the Targum here; it was so near Jerusalem, that, as Jarchi and Kimchi say, it might be seen from hence; wherefore here he stood, in sight of Jerusalem; against the wall of it, the Targum says; and did as follows:
he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem; threatening what he would do to it, and despising it as unable to hold out against him; or the sense is this, yet a day, or in a day's time, from the last place where he was; he shall come to Nob, and there shall he stop, and go no further: or, "the mountain of the daughter of Zion, the hill of Jerusalem, shall shake its hand"; bidding him defiance, insulting over him, or rejoicing at the fall of the Assyrian army. Wherefore it follows:
(l) T. Bab. Sanhedrin, fol. 95. 1.
John Wesley
10:32 Shake - By way of comminution.
Robert Jamieson, A. R. Fausset and David Brown
10:32 that day--literally, "As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob"; northeast of Jerusalem on Olivet; a town of the priests (Neh 11:32).
daughter--rightly substituted for the Chetib reading, house. His "shaking his hand" in menace implies that he is now at Nob, within sight of Jerusalem.
10:3310:33: Զի ահաւասիկ Տէր, Տէր զօրութեանց խռովեցուսցէ զփառաւորեալսն զօրութեամբ. եւ բարձրացեալքն ամբարտաւանութեամբ՝ խորտակեսցին[9710]։ [9710] Բազումք յաւելուն. Խորտակեսցին. եւ խոնարհեսցին. (34) եւ անկցին։
33 Ահաւասիկ Զօրութիւնների Տէրը՝ Աստուած, իր ուժով ահուսարսափի պիտի մատնի փառաւորուածներին, եւ ամբարտաւանութեամբ բարձրացածները պիտի խորտակուեն ու խոնարհուեն.
33 Ահա զօրքերու Տէր՝ Եհովան Ահաւոր զօրութեամբ գեղեցիկ ոստերը պիտի կտրէ Եւ բարձրահասակները պիտի կտրուին Ու բարձրերը պիտի ցածնան։
Զի ահաւասիկ Տէր` Տէր զօրութեանց [164]խռովեցուսցէ զփառաւորեալսն զօրութեամբ``. եւ բարձրացեալքն ամբարտաւանութեամբ խորտակեսցին եւ խոնարհեսցին:

10:33: Զի ահաւասիկ Տէր, Տէր զօրութեանց խռովեցուսցէ զփառաւորեալսն զօրութեամբ. եւ բարձրացեալքն ամբարտաւանութեամբ՝ խորտակեսցին[9710]։
[9710] Բազումք յաւելուն. Խորտակեսցին. եւ խոնարհեսցին. (34) եւ անկցին։
33 Ահաւասիկ Զօրութիւնների Տէրը՝ Աստուած, իր ուժով ահուսարսափի պիտի մատնի փառաւորուածներին, եւ ամբարտաւանութեամբ բարձրացածները պիտի խորտակուեն ու խոնարհուեն.
33 Ահա զօրքերու Տէր՝ Եհովան Ահաւոր զօրութեամբ գեղեցիկ ոստերը պիտի կտրէ Եւ բարձրահասակները պիտի կտրուին Ու բարձրերը պիտի ցածնան։
zohrab-1805▾ eastern-1994▾ western am▾
10:3310:33 Вот, Господь, Господь Саваоф, страшною силою сорвет ветви дерев, и величающиеся ростом будут срублены, высокие повержены на землю.
10:33 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ὁ ο the δεσπότης δεσποτης master κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth συνταράσσει συνταρασσω the ἐνδόξους ενδοξος glorious μετὰ μετα with; amid ἰσχύος ισχυς force καὶ και and; even οἱ ο the ὑψηλοὶ υψηλος high; lofty τῇ ο the ὕβρει υβρις insolence; insult συντριβήσονται συντριβω fracture; smash καὶ και and; even οἱ ο the ὑψηλοὶ υψηλος high; lofty ταπεινωθήσονται ταπεινοω humble; bring low
10:33 הִנֵּ֤ה hinnˈē הִנֵּה behold הָ hā הַ the אָדֹון֙ ʔāḏôn אָדֹון lord יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service מְסָעֵ֥ף mᵊsāʕˌēf סעף cut off פֻּארָ֖ה purˌā פֻּארָה bough בְּ bᵊ בְּ in מַעֲרָצָ֑ה maʕᵃrāṣˈā מַעֲרָצָה terror וְ wᵊ וְ and רָמֵ֤י rāmˈê רום be high הַ ha הַ the קֹּומָה֙ qqômˌā קֹומָה height גְּדוּעִ֔ים gᵊḏûʕˈîm גדע cut off וְ wᵊ וְ and הַ ha הַ the גְּבֹהִ֖ים ggᵊvōhˌîm גָּבֹהַּ high יִשְׁפָּֽלוּ׃ yišpˈālû שׁפל be low
10:33. ecce Dominator Dominus exercituum confringet lagunculam in terrore et excelsi statura succidentur et sublimes humiliabunturBehold the sovereign Lord of hosts shall break the earthen vessel with terror, and the tall of stature shall be cut down, and the lofty shall be humbled.
33. Behold, the Lord, the LORD of hosts, shall lop the boughs with terror: and the high ones of stature shall be hewn down, and the lofty shall be brought low.
10:33. Behold, the sovereign Lord of hosts will crush the little bottle of wine with terror, and the exalted in stature will be cut down, and the lofty will be brought low.
10:33. Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature [shall be] hewn down, and the haughty shall be humbled.
Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature [shall be] hewn down, and the haughty shall be humbled:

10:33 Вот, Господь, Господь Саваоф, страшною силою сорвет ветви дерев, и величающиеся ростом будут срублены, высокие повержены на землю.
10:33
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ο the
δεσπότης δεσποτης master
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
συνταράσσει συνταρασσω the
ἐνδόξους ενδοξος glorious
μετὰ μετα with; amid
ἰσχύος ισχυς force
καὶ και and; even
οἱ ο the
ὑψηλοὶ υψηλος high; lofty
τῇ ο the
ὕβρει υβρις insolence; insult
συντριβήσονται συντριβω fracture; smash
καὶ και and; even
οἱ ο the
ὑψηλοὶ υψηλος high; lofty
ταπεινωθήσονται ταπεινοω humble; bring low
10:33
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָ הַ the
אָדֹון֙ ʔāḏôn אָדֹון lord
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
מְסָעֵ֥ף mᵊsāʕˌēf סעף cut off
פֻּארָ֖ה purˌā פֻּארָה bough
בְּ bᵊ בְּ in
מַעֲרָצָ֑ה maʕᵃrāṣˈā מַעֲרָצָה terror
וְ wᵊ וְ and
רָמֵ֤י rāmˈê רום be high
הַ ha הַ the
קֹּומָה֙ qqômˌā קֹומָה height
גְּדוּעִ֔ים gᵊḏûʕˈîm גדע cut off
וְ wᵊ וְ and
הַ ha הַ the
גְּבֹהִ֖ים ggᵊvōhˌîm גָּבֹהַּ high
יִשְׁפָּֽלוּ׃ yišpˈālû שׁפל be low
10:33. ecce Dominator Dominus exercituum confringet lagunculam in terrore et excelsi statura succidentur et sublimes humiliabuntur
Behold the sovereign Lord of hosts shall break the earthen vessel with terror, and the tall of stature shall be cut down, and the lofty shall be humbled.
10:33. Behold, the sovereign Lord of hosts will crush the little bottle of wine with terror, and the exalted in stature will be cut down, and the lofty will be brought low.
10:33. Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature [shall be] hewn down, and the haughty shall be humbled.
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
33-34: Господь как бурный вихрь поломает могучие деревья (ассирийское войско) и Ливан падет, т. е. ассирийские полчища, похожие на могучий и непроходимый Ливанский лес.

Заметить нужно, что ассирийские памятники иначе представляют поход царя ассирийского Сеннахирима на Иудею. Сначала он пошел в Финикию, потом спустился по морской дороге в Филистимскую землю, и наконец, напал на Иудею с юго-запада. Но Исаия вовсе и не имел в виду давать точное изображение всего маршрута ассирийских войск и он, конечно, по-своему рисовал себе этот поход, потому что частности будущих событий не были во всей подробности открываемы пророкам. Главное же - внезапность и ужас ассирийского нашествия у пророка изображены с поразительной силой и рельефностью.

Новейшие критики в 10-й главе находят немало вставок позднейшего времени, принадлежащих издателю пророчеств Исаии. Так Marti указывает на то, что Исаия не мог вложить в уста языческого царя выражение: "царства идольские", "идолы" (ст. 10: и 11). Cheyne и Marti стихи 16-19: считают "мозаикой разнохарактерных образов", а стихи 20-23: считает не подлинны потому, что они содержат в себе рассуждения, неожиданные со стороны Исаии. Стихи 24-27: по Cheупе также не принадлежат Исаии, потому что стих их - очень тяжелый и потому еще, что в них отсутствует ритм.

Все эти возражения основаны на чисто субъективных воззрениях и потому не имеют достаточно убедительной силы. Напр., в 20-23: ст. мы находим на самом деле не только мысли, совершенно согласные с общим мировоззрением Исаии, но даже и его собственные выражения (ср., напр., ст. 20: и 9: гл. ст. 12; 21-и ст. и гл. 1: ст. 27; 23: и гл. 6:12). А что Исаия здесь иногда говорит прозой, то разве это было для него невозможно или запрещено?
Adam Clarke: Commentary on the Bible - 1831
10:33: Shall lop the bough with terror - פארה purah; but פורה purah, wine-press, is the reading of twenty-six of Kennicott's and twenty-three of De Rossi's MSS., four ancient editions, with Symmachus, Theodotion, and the Chaldee.
Albert Barnes: Notes on the Bible - 1834
10:33: Behold, the Lord ... - The prophet had described, in the pRev_ious verses, the march of the Assyrians toward Jerusalem, station by station. He had accompanied him in his description until he had arrived in full sight of the city, which was the object of all his preparation. He had described the consternation which was felt at his approach in all the smaller towns. Nothing had been able to stand before him; and now, flushed with success, and confident that Jerusalem would fall, he stands before the devoted city. But here, the prophet announces that his career was to close; and here his arms to be stayed. Here he was to meet with an overthrow, and Jerusalem would still be safe. This is the design of the prophecy, to comfort the inhabitants of Jerusalem with the assurance that they still would be safe.
Will lop the bough - The word "bough" here (פארה pû'râ h) is from פאר pâ'ar to adorn, to beautify; and is given to a branch or bough of a tree on account of its beauty. It is, therefore, descriptive of that which is beautiful, honored, proud; and is applied to the Assyrian on account of his pride and magnificence. In Isa 10:18-19, the prophet had described the army of the Assyrian as a magnificent forest. Here he says that the glory of that army should be destroyed, as the vitality and beauty of the waving bough of a tree is quickly destroyed when it is lopped with an axe. There can scarcely be conceived a description, that would more beautifully represent the fading strength of the army of the Assyrian than this.
With terror - In such a way as to inspire terror.
The high ones of stature - The chief men and officers of the army.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: lop: Isa 10:16-19, Isa 37:24-36, Isa 37:38; 2Kings 19:21-37; Ch2 32:21
the high ones: Amo 2:9
and the haughty: Isa 2:11-17; Job 40:11, Job 40:12; Dan 4:37; Luk 14:11
Geneva 1599
10:33 Behold, the Lord, the LORD of hosts, shall lop the (z) bough with terror: and the high ones of stature [shall be] hewn down, and the haughty shall be humbled.
(z) Fear and destruction will come on Judah for the princes and the people will all be led away captive.
John Gill
10:33 Behold, the Lord, the Lord of hosts, shall lop the bough with terror,.... Cut off the king of Assyria and his army, in a most terrible manner; "the glory" of it, as in Is 10:18 the word signifies that which is the ornament, the beauty and glory, of the tree. The Septuagint render it, "the glorious ones"; and the Arabic version, "the nobles", the generals, and principal officers of the army; the Targum is,
"behold, the Lord of the world, the Lord of hosts, shall cast forth the slain in his camp, as grapes that are trod in a winepress.''
And the high ones of stature shall be hewn down; the princes of Assyria, so boasted of as kings, Is 10:8 comparable to tall trees, to oaks and cedars:
and the haughty shall be humbled; who, like their monarch, boasted of their wisdom and strength, Is 10:12 but now both he and they will be brought very low.
John Wesley
10:33 The bough - The top - bough, Sennacherib, with a most terrible stroke.
Robert Jamieson, A. R. Fausset and David Brown
10:33 bough--literally, the "beauty" of the tree; "the beautiful branch."
high ones of stature--"the upright stem," as distinguished from the previous "boughs" [HORSLEY].
10:3410:34: Եւ անկցին բարձունքն սրով. եւ Լիբանան բարձամբք իւրովք կործանեսցի՛։
34 բարձրադիր սրով պիտի ընկնեն, եւ Լիբանանն իր բարձունքներով պիտի կործանուի:
34 Եւ անիկա անտառին խիտ ծառերը երկաթով պիտի կտրէ Ու Լիբանան Հզօրին ձեռքով պիտի իյնայ։
[165]Եւ անկցին բարձունքն սրով, եւ Լիբանան բարձամբք իւրովք կործանեսցի:

10:34: Եւ անկցին բարձունքն սրով. եւ Լիբանան բարձամբք իւրովք կործանեսցի՛։
34 բարձրադիր սրով պիտի ընկնեն, եւ Լիբանանն իր բարձունքներով պիտի կործանուի:
34 Եւ անիկա անտառին խիտ ծառերը երկաթով պիտի կտրէ Ու Լիբանան Հզօրին ձեռքով պիտի իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3410:34 И посечет чащу леса железом, и Ливан падет от Всемогущего.
10:34 καὶ και and; even πεσοῦνται πιπτω fall οἱ ο the ὑψηλοὶ υψηλος high; lofty μαχαίρᾳ μαχαιρα short sword ὁ ο the δὲ δε though; while Λίβανος λιβανος with; [definite object marker] τοῖς ο the ὑψηλοῖς υψηλος high; lofty πεσεῖται πιπτω fall
10:34 וְ wᵊ וְ and נִקַּ֛ף niqqˈaf נקף strike סִֽבְכֵ֥י sˈivᵊḵˌê סְבַךְ thicket הַ ha הַ the יַּ֖עַר yyˌaʕar יַעַר wood בַּ ba בְּ in † הַ the בַּרְזֶ֑ל bbarzˈel בַּרְזֶל iron וְ wᵊ וְ and הַ ha הַ the לְּבָנֹ֖ון llᵊvānˌôn לְבָנֹון Lebanon בְּ bᵊ בְּ in אַדִּ֥יר ʔaddˌîr אַדִּיר mighty יִפֹּֽול׃ ס yippˈôl . s נפל fall
10:34. et subvertentur condensa saltus ferro et Libanus cum excelsis cadetAnd the thickets of the forest shall be cut down with iron, and Libanus with its high ones shall fall.
34. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
10:34. And the dense forest will be overturned with iron. And Lebanon, with its exalted ones, will fall.
10:34. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one:

10:34 И посечет чащу леса железом, и Ливан падет от Всемогущего.
10:34
καὶ και and; even
πεσοῦνται πιπτω fall
οἱ ο the
ὑψηλοὶ υψηλος high; lofty
μαχαίρᾳ μαχαιρα short sword
ο the
δὲ δε though; while
Λίβανος λιβανος with; [definite object marker]
τοῖς ο the
ὑψηλοῖς υψηλος high; lofty
πεσεῖται πιπτω fall
10:34
וְ wᵊ וְ and
נִקַּ֛ף niqqˈaf נקף strike
סִֽבְכֵ֥י sˈivᵊḵˌê סְבַךְ thicket
הַ ha הַ the
יַּ֖עַר yyˌaʕar יַעַר wood
בַּ ba בְּ in
הַ the
בַּרְזֶ֑ל bbarzˈel בַּרְזֶל iron
וְ wᵊ וְ and
הַ ha הַ the
לְּבָנֹ֖ון llᵊvānˌôn לְבָנֹון Lebanon
בְּ bᵊ בְּ in
אַדִּ֥יר ʔaddˌîr אַדִּיר mighty
יִפֹּֽול׃ ס yippˈôl . s נפל fall
10:34. et subvertentur condensa saltus ferro et Libanus cum excelsis cadet
And the thickets of the forest shall be cut down with iron, and Libanus with its high ones shall fall.
10:34. And the dense forest will be overturned with iron. And Lebanon, with its exalted ones, will fall.
10:34. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
10:34: Lebanon shall fall by a mighty one - באדיר beaddir, the angel of the Lord, who smote them, Kimchi. And so Vitringa understands it. Others translate, "The high cedars of Lebanon shall fall:" but the king of Assyria is the person who shall be overthrown.
Albert Barnes: Notes on the Bible - 1834
10:34: And he shall cut down the thickets of the forest - The army of the Assyrians, described here as a thick, dense forest; compare Isa 10:18-19.
With iron - As a forest is cut down with an axe, so the prophet uses this phrase here, to keep up and carry out the figure. The army was destroyed with the pestilence Kg2 19:35; but it fell as certainly as a forest falls before the axe.
And Lebanon - Lebanon is here evidently descriptive of the army of the Assyrian, retaining the idea of a beautiful and magnificent forest. Thus, in Eze 31:3, it is said, 'the king of the Assyrians was a cedar of Lebanon with fair branches.' Lebanon is usually applied to the Jews as descriptive of them (Jer 22:6, Jer 22:23; Zac 10:10; 11: l), but it is evidently applied here to the Assyrian army; and the sense is, that that army should be soon and certainly destroyed, and that, therefore, the inhabitants of Jerusalem had no cause of alarm; see the notes at isa 37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: cut down: Isa 10:18, Isa 37:24; Jer 22:7, Jer 46:22, Jer 46:23, Jer 48:2; Nah 1:12
Lebanon: Zac 11:1, Zac 11:2
by a mighty one: or, mightily, Isa 31:8, Isa 37:36; Psa 103:20; Dan 4:13, Dan 4:14, Dan 4:23; Th2 1:7; Pe2 2:11; Rev 10:1; Rev 18:21
John Gill
10:34 And he shall cut down the thickets of the forest with iron,.... The multitude of the common soldiers, the whole body of the army, by means of one of his angels, that excel in strength, for which he is compared to "iron"; and which is explained in the next clause:
and Lebanon shall fall by a mighty one; the Assyrian army is compared to the forest of Lebanon, for the multitude of trees in it, and the tallness of its cedars, it abounding not only with common soldiers, but with great men; so it is compared to a forest, and to Carmel, or a fruitful field, in Is 10:18 and the Assyrian monarch is said to be a cedar in Lebanon, Ezek 31:3 which fell by the hands of one of the mighty angels, 4Kings 19:35 some, because of this last clause, think that this and the preceding verse Is 10:33 are to be understood of the calamities that should come upon the Jews, at the time of the Babylonish captivity; for though Sennacherib should stop at Nob; and proceed no further, however should not be able to take Jerusalem, yet hereafter a successor of his should; and, according to this sense, by the "bough" lopped may be meant Jeconiah, or Zedekiah king of Judah; by the "high ones of stature", and the "haughty" ones, his children, the princes of the blood, and the nobles of the land; and by the "thickets of the forest", the common people, who were either killed or carried captive; and by Lebanon, the temple, Zech 11:1 and by the "mighty one", Nebuchadnezzar that burnt it. And some of the ancient Jews interpret this last clause of the destruction of the temple by Vespasian; they observe upon this passage in one place (m), there is no mighty one but a king, as in Jer 30:21 and there is no Lebanon but the house of the sanctuary, according to Deut 3:25 wherefore when a certain Jew saluted Vespasian as a king, and he replied that he was no king, the Jew made answer, if thou art not a king, thou shall be one; for this house (meaning the temple) shall not be destroyed but by the hands of a king, as it is said, "and Lebanon shall fall by a mighty one" (n).
(m) T. Bab. Gittin, fol. 56. 2. (n) Midrash Echa Rabbati, fol 46. 4.
John Wesley
10:34 Iron - Or, as with iron, as the trees of the forest are cut down with instruments of iron. Lebanon - Or, his Lebanon, the Assyrian army, which being before compared to a forest, and being called his Carmel in the Hebrew text, Is 10:18, may very fitly upon the same ground, be called his Lebanon here.
Robert Jamieson, A. R. Fausset and David Brown
10:34 This verse and Is 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Is 10:18-19; Ezek 31:3, Ezek 31:14, &c., contain the same image; "Lebanon" and its forest are the Assyrian army; the "iron" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (4Kings 19:35). The "Mighty One" is Jehovah (Is 10:21; Is 9:6).
From the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy--the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare Mic 4:11, &c.; Mic 5:1-2; Jer 23:5-6; Jer 33:15-16; Rom 15:12).