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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Бедственная судьба Дамаска 4-6. и Израильского царства. 7-11. Причина падения Израильского царства. 12-14. Отмщение опустошителям Израильской страны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Syria and Ephraim were confederate against Judah (ch. vii. 1, 2), and, they being so closely linked together in their counsels, this chapter, though it be entitled "the burden of Damascus" (which was the head city of Syria), reads the doom of Israel too. I. The destruction of the strong cities both of Syria and Israel is here foretold, ver. 1-5 and ver. 9-11. II. In the midst of judgment mercy is remembered to Israel, and a gracious promise made that a remnant should be preserved from the calamities and should get good by them, ver. 6-8. III. The overthrow of the Assyrian army before Jerusalem is pointed at, ver. 12-14. In order of time this chapter should be placed next after ch. ix., for the destruction of Damascus, here foretold, happened in the reign of Ahaz, 2 Kings xvi. 9.
Adam Clarke: Commentary on the Bible - 1831
Judgments of God upon Damascus, Isa 17:1-3; and upon Israel, Isa 17:4-6. Good effects of these judgments on the small remnant or gleaning that should escape them, Isa 17:7, Isa 17:8. The same judgments represented in other but stronger terms, and imputed to irreligion and neglect of God, Isa 17:9-11. The remaining verses are a distinct prophecy, a beautiful detached piece, worked up with the greatest elegance, sublimity, and propriety; and forming a noble description of the formidable invasion and sudden overthrow of Sennacherib, exactly suitable to the event, Isa 17:12-14.
This prophecy by its title should relate only to Damascus; but it full as much concerns, and more largely treats of, the kingdom of Samaria and the Israelites, confederated with Damascus and the Syrians against the kingdom of Judah. It was delivered probably soon after the prophecies of the seventh and eighth chapters, in the beginning of the reign of Ahaz; and was fulfilled by Tiglath-pileser's taking Damascus, and carrying the people captives to Kir, (Kg2 16:9), and overrunning great part of the kingdom of Israel, and carrying a great number of the Israelites also captives to Assyria; and still more fully in regard to Israel, by the conquest of the kingdom, and the captivity of the people, effected a few years after by Shalmaneser. - L.
Albert Barnes: Notes on the Bible - 1834
17:0: The prophecy which comprises Isa 17:1-11, professes, by its title, to be against Damascus only. But it relates to the kingdom of Samaria no less than to Damascus. The reason is, that the kingdoms of Israel and Damascus were confederated against the kingdom of Judah. The design of the prophecy may have been to warn the kingdom of Israel of the approaching destruction of the city of Damascus, and, by this means, to keep them from forming an alliance with them against Judah. When it was delivered is unknown. Lowth supposes that it was immediately after the prophecies in the seventh and eighth chapters, in the reign of Ahaz, and this supposition is not improbable, though it is not quite certain. He also supposes that it was fulfilled when Damascus was taken captive by Tiglath-pileser, and its inhabitants carried to Kir Kg2 16:9, and when he overran, also, a great part of the kingdom of Israel, and carried its inhabitants captive to Assyria.
In regard to the "time" when it was uttered, there can be little doubt that it was when the alliance existed between Damascus and the kingdom of Ephraim, or Samaria, for on no oilier supposition can it be accounted for, that the two kingdoms were united in the prophecy (see Isa 17:3). The scope or design of the prophecy is indicated in the close Isa 17:14 : 'This is the portion of them that spoil us, and the lot of them that rob us;' and one design, at least, was to give an assurance to the kingdom of Judah, that the alliance between Damascus and Samaria was not to be dreaded, but that the kingdom of Judah would be safe. No alliance formed against them would be successful; no purpose to destroy them should be an abject of dread.
The prophecy may be regarded as consisting of three parts.
I. The prediction of the divine judgment against Damascus Isa 17:1-2.
II. The prediction respecting Ephraim, the ally of Damascus, and its fulfillment Isa 17:3-11.
III. A prediction respecting the Assyrians, and the calamities that should come upon them as a nation Isa 17:12-14.
The kingdom of Syria, or Damascus, was overthrown in the fourth year of the reign of Ahaz. It is clear, therefore, that the prophecy was delivered before that time. And if so, its proper place, in the collection of the prophecies of Isaiah: would have been immediately after the ninth chapter. The reason why it is placed here, Lightfoot supposes to be, that in the seventh and eighth chapters the special design was to denounce judgment on the two kingdoms of Damascus and Ephraim; but that the design here was to connect the prediction of those judgments with the surrounding kingdoms, and to show how they would be affected by it. The prophecy is, therefore, placed amidst those which relate to foreign nations; or to kingdoms out of the land of Canaan.
Damascus was a celebrated city of Syria, and was long the capital of the kingdom of Damascus. It was a city in the time of Abraham, for the steward in his house, Eliezer, was said to be of Damascus Gen 15:2. It is situated in a very fertile plain at the foot of mount Anti-Libanus, and is surrounded by hills. It is watered by a river which the ancients caned "Chrysorrhoas," as if it flowed with gold. This river was divided into several canals, which were conducted to various parts of the city. It rose in the mountains of Anti-Libanus, and it is probable that the branches of that river were anciently called Abana and Pharpar Kg2 5:12. This river is now called the Bar-raday, and the unique beauty and fertility of Damascus is owing wholly to it. It rises in the adjacent mountains of Anti-Libanus, and, by numerous natural and artificial channels, is made to spread over the plain on which the city stands. It waters the whole extent of the gardens - an extent of country about nine miles in diameter, in the midst of which the city is situated - and when this is done, the water that is left flows off to the southeast through the plain, where, amid the arid sands, it is soon absorbed or evaporated, and the river disappears. The gardens are planted with all kinds of trees; mostly such as produce fruit, among which the apricot holds the ascendancy. Pomegranate, orange, lemon, and fig trees abound, and rising above these are other trees of huge proportions, intermingled with the poplar and sometimes the willow. Into every garden of the city water is carried, and this river, thus divided, gives to Damascus the beauty for which it has been so celebrated. The Persian geographers say, that the plain of Damascus is one of the four paradises of the East, and it is now said that there is not in all Syria a more delightful place.
From the time of Abraham until David, the Scripture says nothing of Damascus. In his time it was subdued, and brought under his authority. Toward the end of the reign of Solomon, the authority of the Jews was cast off by Rezin, and Damascus became again independent. Jeroboam, king of Israel, again conquered Damascus, and brought Syria into subjection Kg2 14:25; but after his death the Syrians again established their independence. Rezin became king of Damascus, and entered into an alliance with Pekah, king of Israel, and, unitedly, they invaded Judah, and made great havoc in its territories (see the notes at isa 7; compare Kg2 16:5). Tiglath-pileser, however, king of Assyria, came to the assistance of the king of Judah and took Damascus, and destroyed it, and killed Rezin, and carried the Syrians into captivity beyond the Euphrates. To this event, probably, Isaiah refers in the prophecy before us. He, however, did not foretell its utter and "perpetual" ruin as he did that of Babylon. Damascus again recovered from its calamities. Holofernes again took it (Judith 2:27). It is spoken of as flourishing in the time of Ezekiel Eze 27:2. The Romans took it in the time, and by the agency, of Pompey the Great, about sixty years before Christ. It afterward fell into the hands of the Arabians. It was taken by the Ottomans 1517 a. d.; and has since been in the possession of the Turks. At present, it has a population of about 100, 000. The name by which it is now known is "El-Sham." It is a part of the pashalic of Damascus, which extends to the southern extremity of the Dead Sea. Mehemet Ali of Egypt obtained possession of it without resistance, in June 1832, and since that time it has been under the jurisdiction of his son Ibrahim. It is regarded by Mussulmans as a place of special sanctity. According to them, Mecca has the first place, Jerusalem the next, and Damascus the third.
The prophecy respecting Damascus occupies Isa 17:1-11. The general sense is, that Damascus and its allies would be greatly enfeebled and almost destroyed. Its fulfillment is to be referred to the invasion of Damascus by Tiglath-pileser and the Assyrians. The remainder of the chapter Isa 17:12-14 is a distinct prophecy (see the notes at Isa 17:12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 17:1, Syria and Israel are threatened; Isa 17:6, A remnant shall forsake idolatry; Isa 17:9, The rest shall be plagued for their impiety; Isa 17:12, The woe of Israel's enemies.
Carl Friedrich Keil and Franz Delitzsch

The Oracle Concerning Damascus and Israel - Is 17:1-14
From the Philistines on the west, and the Moabites on the east, the prophecy relating to the neighbouring nations now turns, without any chronological order, to the people of Damascene Syria on the north. The curse pronounced on them, however, falls upon the kingdom of Israel also, because it has allied itself with heathen Damascus, in opposition to its own brother tribe to the south, as well as to the Davidic government; and by this unnatural alliance with a zâr, or stranger, had become a zâr itself. From the period of Hezekiah's reign, to which the massa Moab belongs, at least so far as its epilogue is concerned, we are here carried back to the reign of Ahaz, and indeed far beyond "the year that Ahaz died" (Is 14:28), to the very border of the reigns of Jotham and Ahaz - namely, to the time when the league for the destruction of Judah had only just been concluded. At the time when Isaiah incorporated this oracle in his collection, the threats against the kingdoms of Damascus and Israel had long been fulfilled. Assyria had punished both of them. And Assyria itself had also been punished, as the fourth turn in the oracle indicates. Consequently the oracle stands here as a memorial of the truthfulness of the prophecy; and it answers a further purpose still, viz., to furnish a rich prophetic consolation for the church of all times, when persecuted by the world, and sighing under the oppression of the kingdom of the world.
John Gill
INTRODUCTION TO ISAIAH 17
This chapter contains a prophecy of the ruin of Syria and Israel, the ten tribes; who were in alliance; and also of the overthrow of the Assyrian army, that should come against Judah. The destruction of Damascus, the metropolis of Syria, and of other cities, is threatened, Is 17:1 yea, of the whole kingdom of Syria, together with Ephraim or the ten tribes, and Samaria the head of them, Is 17:3 whose destruction is expressed by various similes, as by thinness and leanness, and by the reaping and gathering of corn, Is 17:4 and yet a remnant should be preserved, compared to gleaning gapes, and a few berries on an olive tree, who should look to the Lord, and not to idols, Is 17:6 and the reason of the desolation of their cities, and of their fields and vineyards, was their forgetfulness of the Lord, Is 17:9 and the chapter is closed with a prophecy of the defeat of the Assyrian army, who are compared for their multitude and noise to the seas, and to mighty waters, and the noise and rushing of them, Is 17:12 and yet should be, at the rebuke of God, as chaff, or any small light thing, before a blustering wind, Is 17:13 and who, in the evening, would be a trouble to the Jews, and be dead before morning; which was to be the portion of the spoilers and plunderers of the Lord's people, Is 17:14.
17:117:1: Պատգամ ՚ի վերայ Դամասկոսի։ Ահաւասիկ Դամասկոս բարձցի՛ ՚ի քաղաքաց, եւ եղիցի ՚ի կործանո՛ւմն.
1 Պատգամ Դամասկոսի մասին: «Դամասկոսն ահաւասիկ պիտի վերանայ քաղաքների միջից, պիտի կործանուի.
17 Դամասկոսին պատգամը։«Ահա Դամասկոսը քաղաք ըլլալէ պիտի դադրի Ու աւերակի շեղջ մը պիտի ըլլայ։
Պատգամ ի վերայ Դամասկոսի: Ահաւասիկ Դամասկոս բարձցի ի քաղաքաց, եւ եղիցի ի կործանումն:

17:1: Պատգամ ՚ի վերայ Դամասկոսի։ Ահաւասիկ Դամասկոս բարձցի՛ ՚ի քաղաքաց, եւ եղիցի ՚ի կործանո՛ւմն.
1 Պատգամ Դամասկոսի մասին: «Դամասկոսն ահաւասիկ պիտի վերանայ քաղաքների միջից, պիտի կործանուի.
17 Դամասկոսին պատգամը։«Ահա Դամասկոսը քաղաք ըլլալէ պիտի դադրի Ու աւերակի շեղջ մը պիտի ըլլայ։
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17:117:1 Пророчество о Дамаске. Вот, Дамаск исключается из {числа} городов и будет грудою развалин.
17:1 τὸ ο the ῥῆμα ρημα statement; phrase τὸ ο the κατὰ κατα down; by Δαμασκοῦ δαμασκος Damaskos; Thamaskos ἰδοὺ ιδου see!; here I am Δαμασκὸς δαμασκος Damaskos; Thamaskos ἀρθήσεται αιρω lift; remove ἀπὸ απο from; away πόλεων πολις city καὶ και and; even ἔσται ειμι be εἰς εις into; for πτῶσιν πτωσις fall
17:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance דַּמָּ֑שֶׂק dammˈāśeq דַּמֶּשֶׂק Damascus הִנֵּ֤ה hinnˈē הִנֵּה behold דַמֶּ֨שֶׂק֙ ḏammˈeśeq דַּמֶּשֶׂק Damascus מוּסָ֣ר mûsˈār סור turn aside מֵ mē מִן from עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and הָיְתָ֖ה hāyᵊṯˌā היה be מְעִ֥י mᵊʕˌî מְעִי [uncertain] מַפָּלָֽה׃ mappālˈā מַפָּלָה decay
17:1. onus Damasci ecce Damascus desinet esse civitas et erit sicut acervus lapidum in ruinaThe burden of Damascus. Behold Damascus shall cease to be a city, and shall be as a ruinous heap of stones.
1. The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.
17:1. The burden of Damascus. Behold, Damascus will cease to be a city, and it will be like a heap of stones in ruin.
17:1. The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap.
The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap:

17:1 Пророчество о Дамаске. Вот, Дамаск исключается из {числа} городов и будет грудою развалин.
17:1
τὸ ο the
ῥῆμα ρημα statement; phrase
τὸ ο the
κατὰ κατα down; by
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
ἰδοὺ ιδου see!; here I am
Δαμασκὸς δαμασκος Damaskos; Thamaskos
ἀρθήσεται αιρω lift; remove
ἀπὸ απο from; away
πόλεων πολις city
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
πτῶσιν πτωσις fall
17:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
דַּמָּ֑שֶׂק dammˈāśeq דַּמֶּשֶׂק Damascus
הִנֵּ֤ה hinnˈē הִנֵּה behold
דַמֶּ֨שֶׂק֙ ḏammˈeśeq דַּמֶּשֶׂק Damascus
מוּסָ֣ר mûsˈār סור turn aside
מֵ מִן from
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
הָיְתָ֖ה hāyᵊṯˌā היה be
מְעִ֥י mᵊʕˌî מְעִי [uncertain]
מַפָּלָֽה׃ mappālˈā מַפָּלָה decay
17:1. onus Damasci ecce Damascus desinet esse civitas et erit sicut acervus lapidum in ruina
The burden of Damascus. Behold Damascus shall cease to be a city, and shall be as a ruinous heap of stones.
17:1. The burden of Damascus. Behold, Damascus will cease to be a city, and it will be like a heap of stones in ruin.
17:1. The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: 1-6. Пророк предсказывает падение враждовавшим против Иудеи царствам Сирийскому и Израильскому, которые заключили между собою союз.

Когда произнесено это пророчество? Так как в нем говорится о предстоящем сокрушении силы Дамаска, а это событие совершилось при ассирийском царе Тиглат-Пилезере в 732: г., когда в Дамаске вместо царя был поставлен ассирийский губернатор, то пророчество должно было быть произнесено ранее этого года и даже ранее 735: г., до нашествия союзных войск на Иудею, потому что об этом нашествии здесь не сказано ни слова.

Слово - см. 13:1.

Дамаск - см. 15:2. Под Дамаском, вероятнее всего, разуметь всю Сирию, в которой Дамаск был столичным городом. Об исполнении пророчества Исаии можно судить по одной из надписей Тиглат-Пилезера, которая гласит: "бесчисленное множество (сирийцев) я велел обезглавить; дворец Адара, отца Рецинова, стоявший на недоступных горах, я осадил и взял; восемь тысяч жителей с их имуществом, Митинити из Аскапона... увел в плен; 500: (18: - по чтению Смита) городов из округов Дамасской страны я сделал как бы кучей мусору". (Срав. 4: Цар 16: гл.). Впрочем, после этого разрушения Дамаск скоро опять был восстановлен, как это видно из пророчеств Иеремии и Иезекииля. Он и по сие время является одним из цветущих городов Востока.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap. 2 The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid. 3 The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts. 4 And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. 5 And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.
We have here the burden of Damascus; the Chaldee paraphrase reads it, The burden of the cup of the curse to drink to Damascus in; and, the ten tribes being in alliance, they must expect to pledge Damascus in this cup of trembling that is to go round. 1. Damascus itself, the head city of Syria, must be destroyed; the houses, it is likely, will be burnt, as least the walls, and gates, and fortifications demolished, and the inhabitants carried away captive, so that for the present it is taken away from being a city, and is reduced not only to a village, but to a ruinous heap, v. 1. Such desolating work as this does sin make with cities. 2. The country towns are abandoned by their inhabitants, frightened or forced away by the invaders: The cities of Aroer (a province of Syria so called) are forsaken (v. 2); the conquered dare not dwell in them, and the conquerors have no occasion for them, nor did they seize them for want, but wantonness; so that the places which should be for men to live in are for flocks to lie down in, which they may do, and none will disturb nor dislodge them. Stately houses are converted into sheep-cotes. It is strange that great conquerors should pride themselves in being common enemies to mankind. But, how unrighteous soever they are, God is righteous in causing those cities to spue out their inhabitants, who by their wickedness had made themselves vile; it is better that flocks should lie down there than that they should harbour such as are in open rebellion against God and virtue. 3. The strongholds of Israel, the kingdom of the ten tribes, will be brought to ruin: The fortress shall cease from Ephraim (v. 3), that in Samaria, and all the rest. They had joined with Syria in invading Judah very unnaturally; and now those that had been partakers in sin should be made partakers in ruin, and justly. When the fortress shall cease from Ephraim, by which Israel will be weakened, the kingdom will cease from Damascus, by which Syria will be ruined. The Syrians were the ring-leaders in that confederacy against Judah, and therefore they are punished first and sorest; and, because they boasted of their alliance with Israel, now that Israel is weakened they are upbraided with those boasts: "The remnant of Syria shall be as the glory of the children of Israel; those few that remain of the Syrians shall be in as mean and despicable a condition as the children of Israel are, and the glory of Israel shall be no relief or reputation to them." Sinful confederacies will be no strength, no stay, to the confederates, when God's judgments come upon them. See here what the glory of Jacob is when God contends with him, and what little reason Syria will have to be proud of resembling the glory of Jacob. (1.) It is wasted like a man in a consumption, v. 4. The glory of Jacob was their numbers, that they were as the sand of the sea for multitude; but this glory shall be made thin, when many are cut off, and few left. Then the fatness of their flesh, which was their pride and security, shall was lean, and the body of the people shall become a perfect skeleton, nothing but skin and bones. Israel died of a lingering disease; the kingdom of the ten tribes wasted gradually; God was to them as a moth, Hos. v. 12. Such is all the glory of this world: it soon withers, and is made thin; but thee is a far more exceeding and external weight of glory designed for the spiritual seed of Jacob, which is not subject to any such decay--fatness of God's house, which will not wax lean. (2.) It is all gathered and carried away by the Assyrian army, as the corn is carried out of the field by the husbandmen, v. 5. The corn is the glory of the fields (Ps. lxv. 13); but, when it is reaped and gone, where is the glory? The people had by their sins made themselves ripe for ruin, and their glory was as quickly, as easily, as justly, and as irresistibly, cut down and taken away, as the corn is out of the field by the husbandman. God's judgments are compared to the thrusting in of the sickle when the harvest is ripe, Rev. xiv. 15. And the victorious army, like the careful husbandmen in the valley of Rephaim, where the corn was extraordinary, would not, if they could help it, leave an ear behind, would lose nothing that they could lay their hands on.
Adam Clarke: Commentary on the Bible - 1831
17:1: The burden of Damascus - Which is, according to the common version, The cities of Aroer are forsaken. It has already been observed by the learned prelate that the prophecy, as it relates to Damascus, was executed in the beginning of the reign of Ahaz, probably about the third year. If we credit Midrash, the Damascenes were the most extensive and flagrant of all idolaters. "There were in Damascus three hundred and sixty-five streets, in each of these was an idol, and each idol had his peculiar day of worship; so that the whole were worshipped in the course of the year." This, or any thing like this, was a sufficient reason for this city's destruction.
A ruinous heap - For מעי mei, "a ruinous heap," the Septuagint reads לעי lei, "for a ruin," the Vulgate כעי kei, "as a ruin." I follow the former.
Albert Barnes: Notes on the Bible - 1834
17:1: The burden of Damascus - The oracle indicating calamity or destruction to Damascus (see the note at Isa 13:1). "Damascus is taken away." That is, it shall be destroyed. It was represented to the prophet in vision as destroyed (see the note at Isa 1:1).
And it shall be a ruinous heap - See Isa 35:2. This took place under the kings of Assyria, and particularly under Tiglath-pileser. This was in the fourth year of Ahaz Kg2 16:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: am cir, 3263, bc cir, 741
burden: Isa 15:1, Isa 19:1
Damascus: Isa 7:8; Gen 14:15, Gen 15:2; Kg1 11:24; Ch1 18:5; Ch2 28:5, Ch2 28:23; Jer 49:23-27; Amo 1:3-5; Zac 9:1; Act 9:2
Damascus is: Isa 8:4, Isa 10:9; Kg2 16:9
a ruinous: Isa 25:2, Isa 37:26; Jer 49:2; Mic 1:6, Mic 3:12
Carl Friedrich Keil and Franz Delitzsch
17:1
The first turn: "Behold, Damascus must (be taken) away out of the number of the cities, and will be a heap of fallen ruins. The cities of Aroer are forsaken, they are given up to flocks, they lie there without any one scaring them away. And the fortress of Ephraim is abolished, and the kingdom of Damascus; and it happens to those that are left of Aram as to the glory of the sons of Israel, saith Jehovah of hosts." "Behold," etc.: hinnēh followed by a participle indicates here, as it does everywhere else, something very near at hand. Damascus is removed מעיר (= עיר מהיות, cf., 3Kings 15:13), i.e., out of the sphere of existence as a city. It becomes מעי, a heap of ruins. The word is used intentionally instead of עי, to sound as much as possible like מעיר: a mutilated city, so to speak. It is just the same with Israel, which has made itself an appendage of Damascus. The "cities of Aroer" (gen. appos. Ges. 114, 3) represent the land to the east of the Jordan: there the judgment upon Israel (executed by Tiglath-pileser) first began. There were two Aroers: an old Amoritish city allotted to the tribe of Reuben, viz., "Aroer on the Arnon" (Deut 2:36; Deut 3:12, etc.); and an old Ammonitish one, allotted to the tribe of Gad, viz., "Aroer before Rabbah" (Rabbath, Ammon, Josh 13:25). The ruins of the former are Arair, on the lofty northern bank of the Mugib; but the situation of the latter has not yet been determined with certainty (see Comm. on Josh 13:25). The "cities of Aroer" are these two Aroers, and the rest of the cities similar to it on the east of the Jordan; just as "the Orions" in Is 13:10 are Orion and other similar stars. We meet here again with a significant play upon the sound in the expression ‛ârē ‛Aro‛ēr (cities of Aroer): the name of Aroer was ominous, and what its name indicated would happen to the cities in its circuit. ערער means "to lay bare," to pull down (Jer 51:58); and ערער, ערירי signifies a stark-naked condition, a state of desolation and solitude. After Is 17:1 has threatened Damascus in particular, and Is 17:2 has done the same to Israel, Is 17:3 comprehends them both. Ephraim loses the fortified cities which once served it as defences, and Damascus loses its rank as a kingdom. Those that are left of Aram, who do not fall in the war, become like the proud citizens of the kingdom of Israel, i.e., they are carried away into captivity. All this was fulfilled under Tiglath-pileser. The accentuation connects ארם שׁאר (the remnant of Aram) with the first half of the verse; but the meaning remains the same, as the subject to יהיוּ is in any case the Aramaeans.
Geneva 1599
17:1 The (a) burden of (b) Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap.
(a) See Is 13:1
(b) The chief city of Syria.
John Gill
17:1 The burden of Damascus,.... A heavy and grievous prophecy, concerning the destruction of it; the Arabic version is,
"the prophecy of Isaiah concerning Damascus;''
and the Targum is,
"the burden of the cup of cursing to give Damascus to drink.''
Behold, Damascus is taken away from being a city; a kingdom, as the Targum; it was the head of one, but now its walls were demolished, its houses pulled down, and its inhabitants carried captive; this was done by Tilgathpilneser king of Assyria, 4Kings 16:9 it had been a very ancient city, see Gen 15:2 and the head of the kingdom of Syria, Is 7:8, and though it underwent this calamity, it was rebuilt again, and was a city of great fame, when destroyed by Nebuchadnezzar, Jer 49:24 after which it was raised up again, and was in being in the apostle's time, and still is, Acts 9:22, 2Cor 11:32.
and it shall be a ruinous heap; or a heap of stones, as the Targum and Kimchi interpret it. A "behold" is prefixed to the whole, as being very wonderful and remarkable, unthought of, and unexpected.
John Wesley
17:1 Damascus - Both of that city and kingdom. A heap - This was fulfilled by Tiglath - pilneser, 4Kings 16:9, although afterwards it was re - edified.
Robert Jamieson, A. R. Fausset and David Brown
17:1 PROPHECY CONCERNING DAMASCUS AND ITS ALLY SAMARIA, that is, Syria and Israel, which had leagued together (seventh and eighth chapters). (Is 17:1-11)
Damascus--put before Israel (Ephraim, Is 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (Isa. 7:1-25).
17:217:2: լքեա՛լ յաւիտեան. ՚ի մակաղատե՛ղս հօտից, եւ ՚ի հանգրուա՛նս անդւոց. եւ ո՛չ ոք իցէ որ հալածիցէ[9767]։ [9767] Ոմանք. Լքեալ յաւիտեանս... անդէոց։
2 յաւիտեան լքուած՝ պիտի դառնայ հօտերի մակաղատեղի եւ նախիրների հանգրուան, եւ ոչ ոք չի լինելու, որ քշի նրանց:
2 Անոր քաղաքները պիտի լքուին, Հօտերու փարախներ պիտի ըլլան, Որպէս զի անոնք պառկին ու վախցնող չըլլայ։
[249]լքեալ յաւիտեան ի մակաղատեղս հօտից եւ ի հանգրուանս անդւոց``, եւ ոչ ոք իցէ որ հալածիցէ:

17:2: լքեա՛լ յաւիտեան. ՚ի մակաղատե՛ղս հօտից, եւ ՚ի հանգրուա՛նս անդւոց. եւ ո՛չ ոք իցէ որ հալածիցէ[9767]։
[9767] Ոմանք. Լքեալ յաւիտեանս... անդէոց։
2 յաւիտեան լքուած՝ պիտի դառնայ հօտերի մակաղատեղի եւ նախիրների հանգրուան, եւ ոչ ոք չի լինելու, որ քշի նրանց:
2 Անոր քաղաքները պիտի լքուին, Հօտերու փարախներ պիտի ըլլան, Որպէս զի անոնք պառկին ու վախցնող չըլլայ։
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17:217:2 Города Ароерские будут покинуты, останутся для стад, которые будут отдыхать там, и некому будет пугать их.
17:2 καταλελειμμένη καταλειπω leave behind; remain εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever εἰς εις into; for κοίτην κοιτη lying down; relations ποιμνίων ποιμνιον flock καὶ και and; even ἀνάπαυσιν αναπαυσις respite; relief καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the διώκων διωκω go after; pursue
17:2 עֲזֻבֹ֖ות ʕᵃzuvˌôṯ עזב leave עָרֵ֣י ʕārˈê עִיר town עֲרֹעֵ֑ר ʕᵃrōʕˈēr עֲרֹועֵר Aroer לַ la לְ to עֲדָרִ֣ים ʕᵃḏārˈîm עֵדֶר flock תִּֽהְיֶ֔ינָה tˈihyˈeʸnā היה be וְ wᵊ וְ and רָבְצ֖וּ rāvᵊṣˌû רבץ lie down וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
17:2. derelictae civitates Aroer gregibus erunt et requiescent ibi et non erit qui exterreatThe cities of Aroer shall be left for flocks, and they shall rest there, and there shall be none to make them afraid.
2. The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid.
17:2. The cities in ruin will be left for the flocks, and they will take rest there, and there will be no one who may terrify them.
17:2. The cities of Aroer [are] forsaken: they shall be for flocks, which shall lie down, and none shall make [them] afraid.
The cities of Aroer [are] forsaken: they shall be for flocks, which shall lie down, and none shall make [them] afraid:

17:2 Города Ароерские будут покинуты, останутся для стад, которые будут отдыхать там, и некому будет пугать их.
17:2
καταλελειμμένη καταλειπω leave behind; remain
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
εἰς εις into; for
κοίτην κοιτη lying down; relations
ποιμνίων ποιμνιον flock
καὶ και and; even
ἀνάπαυσιν αναπαυσις respite; relief
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
διώκων διωκω go after; pursue
17:2
עֲזֻבֹ֖ות ʕᵃzuvˌôṯ עזב leave
עָרֵ֣י ʕārˈê עִיר town
עֲרֹעֵ֑ר ʕᵃrōʕˈēr עֲרֹועֵר Aroer
לַ la לְ to
עֲדָרִ֣ים ʕᵃḏārˈîm עֵדֶר flock
תִּֽהְיֶ֔ינָה tˈihyˈeʸnā היה be
וְ wᵊ וְ and
רָבְצ֖וּ rāvᵊṣˌû רבץ lie down
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַחֲרִֽיד׃ maḥᵃrˈîḏ חרד tremble
17:2. derelictae civitates Aroer gregibus erunt et requiescent ibi et non erit qui exterreat
The cities of Aroer shall be left for flocks, and they shall rest there, and there shall be none to make them afraid.
17:2. The cities in ruin will be left for the flocks, and they will take rest there, and there will be no one who may terrify them.
17:2. The cities of Aroer [are] forsaken: they shall be for flocks, which shall lie down, and none shall make [them] afraid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Города Ароерские, т. е. города восточной Палестины, где были два Ароера - один к востоку от Равва Аммона (Нав 13:25), другой - на Арноне (Нав 12:2); первый принадлежал колену Гадову, второй - Рувимову. Вероятно, пророк из всех городов заиорданской страны упоминает об этих городах для примера и по созвучию их наименования (Ароер) с еврейским словом, обозначающим понятие города (ar). От Дамаска туча гнева Божия идет, следовательно, по Галааду к югу, по владениям царства Израильского и потом переходит на западную сторону Иордана, в самый центр Израильского царства. Пророчество о том, что Галаад обезлюдеет, исполнилось. В настоящее время страна эта находится в запустении; только местами встречаются там племена диких хищных арабов (прот. Елеонский Библейская география т. I, стр. 86).
Adam Clarke: Commentary on the Bible - 1831
17:2: The cities of Aroer are forsaken "The cities are deserted for ever" - What has Aroer on the river Arnon to do with Damascus? and if there be another Aroer on the northern border of the tribe of Gad, as Reland seems to think there might be, this is not much more to the purpose. Besides, the cities of Aroer, if Aroer itself is a city, makes no good sense. The Septuagint, for ערער aroer, read עדי עד adey ad, εις τον αιωνα, for ever, or for a long duration. The Chaldee takes the word for a verb from ערה arah, translating it חרבו cherebu, devastabuntur, "they shall be wasted." The Syriac read עדועיר adoeir. So that the reading is very doubtful. I follow the Septuagint as making the plainest sense.
Albert Barnes: Notes on the Bible - 1834
17:2: The cities of Aroer - By "Aroer" here seems to be meant a tract or region of country pertaining to Damascus, in which were situated several cities. Grotius supposes that it was a tract of country in Syria which is called by Ptolemy "Aueira" - Αὔειρα Aueira. Vitringa supposes that one part of Damascus is meant by this, as Damascus was divided by the river in the same manner that Babylon was. There were several cities of the name of "Aroer." One was on the river Arnon in the land of Moab Deu 2:36; Deu 3:12; Jos 12:3. Burckhardt found this city under the name of Aroer. There was another city of this name further north, over against Rabbath-Ammon Jos 13:25. There was a third city of this name in the tribe of Judah Sa1 30:28. Of the city of Araayr which Burckhardt visited, nothing is now remarkable but its entire desolation. Gesenius supposes ("Commentary in loc.") that the phrase 'the cities of Aroer' means the cities round about Aroer, and that were connected with it, similar to the phrase 'daughters of a city.' This city he supposes was near the river Arnon, within the limits of Moab, and that the prediction here was fufilled by Tiglath-pileser, when he carried away the inhabitants of Galilee, Gilead, and other places mentioned in Kg2 15:29. There can be no doubt that it was under the jurisdiction of Damascus.
Are forsaken - Are desolate, and the inhabitants have fled.
They shall be for flocks ... - (See the note at Isa 5:17.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: Aroer: Num 32:34; Deu 2:36, Deu 3:12; Jos 13:16; Jer 48:19
they shall: Isa 5:17, Isa 7:23-25; Eze 25:5; Zep 2:6
none: Jer 7:33
Geneva 1599
17:2 The cities of (c) Aroer [are] forsaken: they shall be for flocks, which shall lie down, and none shall make [them] afraid.
(c) It was a country of Syria by the river Arnon.
John Gill
17:2 The cities of Aroer are forsaken,.... The inhabitants of them being slain, or carried captive, or obliged to flee. Aroer was a city by the river Arnon, on the borders of Moab and Ammon, Deut 2:36, Deut 3:12, it was originally in the hands of the Amorites, and sometimes in the hands of the Moabites and Ammonites: it was given by Moses to the Reubenites and, Gadites, from whom it was taken by the Syrians, and in whose possession it seems to have been at this time; see 4Kings 10:33 though Jarchi thinks it was now in the hands of Pekah king of Israel, and said to be forsaken, because the Reubenites and Gadites were now carried captive. Jerom (m) says it was seen in his time, upon the top of the mountain. Here it seems to designs a country of this name, in which were many cities. Grotius thinks it was a tract of land in Syria, the same with the Aveira of Ptolemy (n). Vitringa is of opinion that Damascus itself is meant, which was a double city, like that divided by the river Chrysorrhoas, as this was by Arnon.
They shall be for flocks which shall lie down; instead of houses, there should be sheepcotes and shepherds' tents, and instead of men, sheep; and where streets were, grass would grow, and flocks feed and lie down; which is expressive of the utter desolation of these cities, or this tract of ground:
and none shall make them afraid; the flocks of sheep, timorous creatures, easily frightened; but so great should be the depopulation now, there would be no man upon the spot, or any pass by, to give them any disturbance.
(m) De locis. Heb. fol. 87. 1. (n) Geograph. l. 5. c. 15.
John Wesley
17:2 Aroer - Of that part of Syria, called Aroer, from a great city of that name. These cities were possessed by the Reubenites and Gadites, whom Tiglath - pilneser carried into captivity, 1Chron 5:26. These he mentions here, as he doth Ephraim in the next verse, because they were confederate with Syria against Judah. Afraid - Because the land shall be desolate, and destitute of men who might disturb them.
Robert Jamieson, A. R. Fausset and David Brown
17:2 cities of Aroer--that is, the cities round Aroer, and under its jurisdiction [GESENIUS]. So "cities with their villages" (Josh 15:44); "Heshbon and all her cities" (Josh 13:17). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (2Kings 24:5), founded by the Gadites (Num 32:34).
for flocks-- (Is 5:17).
17:317:3: Եւ ո՛չ եւս եղիցի ամուր ապաստանի Եփրեմի. եւ ո՛չ եւս կացցէ թագաւորութիւն ՚ի Դամասկոս, եւ ո՛չ մնասցեն մնացորդք Ասորւոց. զի ո՛չ դու լա՛ւ ես քան զորդիսն Իսրայէլի եւ զփառս նոցա։ Այսպէս ասէ Տէր զօրութեանց.
3 Այլեւս Եփրեմի համար այն չի դառնալու ամուր ապաստան, այլեւս թագաւորութիւն չի մնալու Դամասկոսում, եւ ոչ էլ ասորիներից կենդանի մնացածներն են այնտեղ ապրելու, որովհետեւ նա աւելի լաւ չէ, քան իսրայէլացիներն ու նրանց փառքը»,- այսպէս է ասում Զօրութիւնների Տէրը:
3 Եփրեմի պարիսպը պիտի վերնայ Եւ Դամասկոսի ու Ասորիներու մնացորդէն՝ թագաւորութիւնը։Անոնք Իսրայէլի որդիներուն փառքին պէս պիտի ըլլան»,Կ’ըսէ զօրքերու Տէրը։
Եւ ոչ եւս եղիցի ամուր ապաստանի Եփրեմի, եւ ոչ եւս կացցէ թագաւորութիւն ի Դամասկոս, եւ ոչ մնասցեն մնացորդք Ասորւոց. [250]զի ոչ դու լաւ ես քան զորդիսն Իսրայելի եւ զփառս նոցա. այսպէս`` ասէ Տէր զօրութեանց:

17:3: Եւ ո՛չ եւս եղիցի ամուր ապաստանի Եփրեմի. եւ ո՛չ եւս կացցէ թագաւորութիւն ՚ի Դամասկոս, եւ ո՛չ մնասցեն մնացորդք Ասորւոց. զի ո՛չ դու լա՛ւ ես քան զորդիսն Իսրայէլի եւ զփառս նոցա։ Այսպէս ասէ Տէր զօրութեանց.
3 Այլեւս Եփրեմի համար այն չի դառնալու ամուր ապաստան, այլեւս թագաւորութիւն չի մնալու Դամասկոսում, եւ ոչ էլ ասորիներից կենդանի մնացածներն են այնտեղ ապրելու, որովհետեւ նա աւելի լաւ չէ, քան իսրայէլացիներն ու նրանց փառքը»,- այսպէս է ասում Զօրութիւնների Տէրը:
3 Եփրեմի պարիսպը պիտի վերնայ Եւ Դամասկոսի ու Ասորիներու մնացորդէն՝ թագաւորութիւնը։Անոնք Իսրայէլի որդիներուն փառքին պէս պիտի ըլլան»,Կ’ըսէ զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
17:317:3 Не станет твердыни Ефремовой и царства Дамасского с остальною Сириею; с ними будет то же, что со славою сынов Израиля, говорит Господь Саваоф.
17:3 καὶ και and; even οὐκέτι ουκετι no longer ἔσται ειμι be ὀχυρὰ οχυρος the καταφυγεῖν καταφευγω flee for refuge Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even οὐκέτι ουκετι no longer ἔσται ειμι be βασιλεία βασιλεια realm; kingdom ἐν εν in Δαμασκῷ δαμασκος Damaskos; Thamaskos καὶ και and; even τὸ ο the λοιπὸν λοιπον finally; remainder τῶν ο the Σύρων συρος Syros; Siros ἀπολεῖται απολλυμι destroy; lose οὐ ου not γὰρ γαρ for σὺ συ you βελτίων βελτιων be τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even τῆς ο the δόξης δοξα glory αὐτῶν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth
17:3 וְ wᵊ וְ and נִשְׁבַּ֤ת nišbˈaṯ שׁבת cease מִבְצָר֙ mivṣˌār מִבְצָר fortification מֵֽ mˈē מִן from אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וּ û וְ and מַמְלָכָ֥ה mamlāḵˌā מַמְלָכָה kingdom מִ mi מִן from דַּמֶּ֖שֶׂק ddammˌeśeq דַּמֶּשֶׂק Damascus וּ û וְ and שְׁאָ֣ר šᵊʔˈār שְׁאָר rest אֲרָ֑ם ʔᵃrˈām אֲרָם Aram כִּ ki כְּ as כְבֹ֤וד ḵᵊvˈôḏ כָּבֹוד weight בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יִֽהְי֔וּ yˈihyˈû היה be נְאֻ֖ם nᵊʔˌum נְאֻם speech יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
17:3. et cessabit adiutorium ab Ephraim et regnum a Damasco et reliquiae Syriae sicut gloria filiorum Israhel erunt dicit Dominus exercituumAnd aid shall cease from Ephraim, and the kingdom from Damascus: and the remnant of Syria shall be as the glory of the children of Israel: saith the Lord of hosts.
3. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria; they shall be as the glory of the children of Israel, saith the LORD of hosts.
17:3. And assistance will cease from Ephraim, and the kingdom will cease from Damascus. And the remnant of Syria will be like the glory of the sons of Israel, says the Lord of hosts.
17:3. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts:

17:3 Не станет твердыни Ефремовой и царства Дамасского с остальною Сириею; с ними будет то же, что со славою сынов Израиля, говорит Господь Саваоф.
17:3
καὶ και and; even
οὐκέτι ουκετι no longer
ἔσται ειμι be
ὀχυρὰ οχυρος the
καταφυγεῖν καταφευγω flee for refuge
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
οὐκέτι ουκετι no longer
ἔσται ειμι be
βασιλεία βασιλεια realm; kingdom
ἐν εν in
Δαμασκῷ δαμασκος Damaskos; Thamaskos
καὶ και and; even
τὸ ο the
λοιπὸν λοιπον finally; remainder
τῶν ο the
Σύρων συρος Syros; Siros
ἀπολεῖται απολλυμι destroy; lose
οὐ ου not
γὰρ γαρ for
σὺ συ you
βελτίων βελτιων be
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τῆς ο the
δόξης δοξα glory
αὐτῶν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
17:3
וְ wᵊ וְ and
נִשְׁבַּ֤ת nišbˈaṯ שׁבת cease
מִבְצָר֙ mivṣˌār מִבְצָר fortification
מֵֽ mˈē מִן from
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וּ û וְ and
מַמְלָכָ֥ה mamlāḵˌā מַמְלָכָה kingdom
מִ mi מִן from
דַּמֶּ֖שֶׂק ddammˌeśeq דַּמֶּשֶׂק Damascus
וּ û וְ and
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
כִּ ki כְּ as
כְבֹ֤וד ḵᵊvˈôḏ כָּבֹוד weight
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יִֽהְי֔וּ yˈihyˈû היה be
נְאֻ֖ם nᵊʔˌum נְאֻם speech
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
17:3. et cessabit adiutorium ab Ephraim et regnum a Damasco et reliquiae Syriae sicut gloria filiorum Israhel erunt dicit Dominus exercituum
And aid shall cease from Ephraim, and the kingdom from Damascus: and the remnant of Syria shall be as the glory of the children of Israel: saith the Lord of hosts.
17:3. And assistance will cease from Ephraim, and the kingdom will cease from Damascus. And the remnant of Syria will be like the glory of the sons of Israel, says the Lord of hosts.
17:3. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
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
3: Твердыни Ефремовой, т. е. опоры для царства Ефремова или Израильского, какой давно уже служил Дамаск - Царства Дамасского, т. е. Дамаск перестанет быть столицею самостоятельного государства - Сирия очутится под властью ассирийцев.

С остальною Сириею... т. е. что останется еще в Сирии (после нашествия ассирийцев), то будет иметь судьбу, одинаковую с судьбою Израильского царства или сынов Израиля, которые были отведены в плен в Ассирию (4: Цар 17:6),
Adam Clarke: Commentary on the Bible - 1831
17:3: The remnant of Syria "The pride of Syria" - For שאר shear, "remnant," Houbigant reads שאת seeth, "pride," answering, as the sentence seems evidently to require, to כבוד cabod, "the glory of Israel." The conjecture is so very probable that I venture to follow it.
As the glory - בכבוד bichbod, "In the glory," is the reading of eight MSS., and ten editions.
Albert Barnes: Notes on the Bible - 1834
17:3: The fortress - The strong place of defense; the fortified place.
Shall cease - Shall come to an end; shall cease to be, for so the word שׁבת shâ bath is often used, Gen 8:22; Isa 24:8; Lam 5:15.
From Ephraim - The name given to the kingdom of Israel, or to the ten tribes, because Ephraim was the largest of the ten, and was a leading tribe in their councils (see the note at Isa 7:2). Ephraim, or the kingdom of Samaria, is mentioned here in connection with Damascus or Syria, because they were confederated together, and would be involved in the same overthrow.
And the remnant of Syria - That which is left of the kingdom of Syria after the capital Damascus shall be destroyed.
They shall be as the glory of the children of Israel - That is, as the defenses, or the strongly fortified towns and fastnesses of the kingdom of Israel shall pass away or be destroyed, so shall it be with the kingdom of Damascus. As they are allied with each other, they shall fare alike. The Chaldee reads this, 'And the dominion shall cease from Ephraim, and the kingdom from Damascus.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: fortress: Isa 7:8, Isa 7:16, Isa 8:4, Isa 10:9; Kg2 16:9, Kg2 17:6; Hos 1:4, Hos 1:6, Hos 3:4, Hos 5:13, Hos 5:14, Hos 8:8; Hos 9:16, Hos 9:17, Hos 10:14, Hos 13:7, Hos 13:8, Hos 13:15, Hos 13:16; Amo 2:6-9, Amo 3:9-15, Amo 5:25-27, Amo 6:7-11; Amo 8:14, Amo 9:1-10; Mic 1:4-9
they shall: Isa 16:14, Isa 28:1-4; Hos 9:11
Geneva 1599
17:3 The fortress also shall cease from (d) Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the (e) glory of the children of Israel, saith the LORD of hosts.
(d) It seems that the prophet would comfort the Church in declaring the destruction of these two kings of Syria and Israel, when as they had conspired the overthrow of Judah.
(e) The ten tribes gloried in their multitude and alliance with other nations: therefore he says that they will be brought down and the Syrians also.
John Gill
17:3 The fortress also shall cease from Ephraim,.... The ten tribes, now in confederacy with the Syrians, whose metropolis or fortress was Samaria, which seems to be intended here; and should be destroyed, at least taken out of the hands of the Israelites, and they be carried captive by Shalmaneser king of Assyria, 4Kings 17:6 and this may be understood, not of that particular city and fortress only, but of all their strongholds, the singular being, put for the plural. The Targum is, "the government shall cease from Ephraim"; they shall have no more a king over them, nor have they to this day:
and the kingdom from Damascus, and the remnant of Syria; Damascus was the head city of Syria, where the kings of Syria had their palace; but now that and the rest of Syria should no more be a kingdom of itself, but should be subject unto others, as it has been ever since:
they shall be as the glory of the children of Israel, saith the Lord of hosts; that is, the Syrians, who were in alliance with Israel, should share the same fate; should be carried captive as they were; should have their metropolis and other cities, and their whole kingdom, taken from them, and be stripped of their grandeur and wealth, and have no more glory than they had; which was none at all; or at least very small, as the next verse shows Is 17:4.
John Wesley
17:3 The fortress - All their fortresses; the singular number being put for the plural. Remnant - The remainders of Damascus and Syria shall be an headless body, a people without a king. Of Israel - Syria shall have as much glory as Israel; that is, neither of them shall have any at all.
Robert Jamieson, A. R. Fausset and David Brown
17:3 fortress . . . cease--The strongholds shall be pulled down (Samaria especially: Hos 10:14; Mic 1:6; Hab 1:10).
remnant of Syria--all that was left after the overthrow by Tiglath-pileser (4Kings 16:9).
as the glory of . . . Israel--They shall meet with the same fate as Israel, their ally.
17:417:4: եղիցի յաւուր յայնմիկ պակասութիւն փառացն Յակովբայ, եւ յաճախութիւն փառաց նորա շարժեսցի։
4 «Այն օրը Յակոբի փառքը պիտի նսեմանայ, նրա փառքի մեծութիւնը պիտի սասանուի:
4 «Այն օրը Յակոբին փառքը պիտի պակսի Ու անոր մարմնին գիրութիւնը պիտի նիհարնայ։
Եղիցի յաւուր յայնմիկ պակասութիւն փառացն Յակոբայ եւ [251]յաճախութիւն փառաց նորա շարժեսցի:

17:4: եղիցի յաւուր յայնմիկ պակասութիւն փառացն Յակովբայ, եւ յաճախութիւն փառաց նորա շարժեսցի։
4 «Այն օրը Յակոբի փառքը պիտի նսեմանայ, նրա փառքի մեծութիւնը պիտի սասանուի:
4 «Այն օրը Յակոբին փառքը պիտի պակսի Ու անոր մարմնին գիրութիւնը պիտի նիհարնայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 И будет в тот день: умалится слава Иакова, и тучное тело его сделается тощим.
17:4 ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔκλειψις εκλειψις the δόξης δοξα glory Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὰ ο the πίονα πιων the δόξης δοξα glory αὐτοῦ αυτος he; him σεισθήσεται σειω shake
17:4 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יִדַּ֖ל yiddˌal דלל belittle כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and מִשְׁמַ֥ן mišmˌan מִשְׁמָן fatness בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh יֵרָזֶֽה׃ yērāzˈeh רזה diminish
17:4. et erit in die illa adtenuabitur gloria Iacob et pingue carnis eius marcescetAnd it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall grow lean.
4. And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
17:4. And this shall be in that day: the glory of Jacob will be thinned, and the fatness of his flesh will be reduced.
17:4. And in that day it shall come to pass, [that] the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
And in that day it shall come to pass, [that] the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean:

17:4 И будет в тот день: умалится слава Иакова, и тучное тело его сделается тощим.
17:4
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔκλειψις εκλειψις the
δόξης δοξα glory
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὰ ο the
πίονα πιων the
δόξης δοξα glory
αὐτοῦ αυτος he; him
σεισθήσεται σειω shake
17:4
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
יִדַּ֖ל yiddˌal דלל belittle
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
מִשְׁמַ֥ן mišmˌan מִשְׁמָן fatness
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
יֵרָזֶֽה׃ yērāzˈeh רזה diminish
17:4. et erit in die illa adtenuabitur gloria Iacob et pingue carnis eius marcescet
And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall grow lean.
17:4. And this shall be in that day: the glory of Jacob will be thinned, and the fatness of his flesh will be reduced.
17:4. And in that day it shall come to pass, [that] the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Умалится слава Иакова. Здесь разумеется то же Израильское царство, о котором шла речь в 3-м стихе.

Тучное тело его. Эти слова указывают на силу и обширность Израильского царства по сравнению с Иудейским. Многолюдные и сильные колена Манассии и Ефрема, около которых сгруппировались остальные израильские роды как одна семья, смотрели на колено Иудино с некоторым презрением, или, быть может, недоверием. Исход из Египта и завоевание Палестины осуществились под предводительством иосифитов... Иисус Навин, Иеровоам - словом сказать, все выдающиеся люди, до Самуила включительно, вышли из этого рода... По смерти Соломона иудейские цари попали некоторым образом в вассальную зависимость от израильских; они, по крайней мере, были принуждены насильственным образом к вступлению с ними в союз, подчинявший их северным властителям... Дом Иосифа в духовном отношении стоял выше колена Иуды, - как, прибавим мы, и в отношении к природным богатствам (Чемберлен Г. С. Евреи, их происхождение и причины их влияния в Европе. СПб. 1906: г., с. 164-166).
Adam Clarke: Commentary on the Bible - 1831
17:4: In that day - That is, says Kimchi, the time when the ten tribes of Israel, which were the glory of Jacob, should be carried into captivity.
Albert Barnes: Notes on the Bible - 1834
17:4: The glory of Jacob - "Jacob" is used here to denote the kingdom of Israel, or Samaria. The word 'glory' here denotes dignity, power; that on which they relied, and of which they boasted.
Shall be made thin - Shall be diminished, as a body wastes away by disease, and becomes feeble. The prophet sets forth the calamities of Ephraim by two figures; the first is that of a "body" that becomes emaciated by sickness, the other that of the harvest when all the fruits are gathered except a few in the upper branches Isa 17:5-6.
And the fatness his flesh shall wax lean - He shall become feeble, as a man does by wasting sickness. Chaldee, 'The riches of his glory shall be removed.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: the glory: Isa 9:8, Isa 9:21, Isa 10:4
the fatness: Isa 10:16, Isa 24:13, Isa 24:16; Deu 32:15-27; Eze 34:20; Zep 2:11 *marg.
Carl Friedrich Keil and Franz Delitzsch
17:4
Second turn: "And it comes to pass in that day, the glory of Jacob wastes away, and the fat of his flesh grows thin. And it will be as when a reaper grasps the stalks of wheat, and his arm mows off the ears; and it will be as with one who gathers together ears in the valley of Rephaim. Yet a gleaning remains from it, as at the olive-beating: two, three berries high up at the top; four, five in its, the fruit tree's, branches, saith Jehovah the God of Israel. At that day will man look up to his Creator, and his eyes will look to the Holy One of Israel. And he will not look to the altars, the work of his hands; and what his fingers have made he will not regard, neither the Astartes nor the sun-gods." This second turn does not speak of Damascus, but simply of Israel, and in fact of all Israel, the range of vision widening out from Israel in the more restricted sense, so as to embrace the whole. It will all disappear, with the exception of a small remnant; but the latter will return. Thus "a remnant will return," the law of Israel's history, which is here shown first of all in its threatening aspect, and then in its more promising one. The reputation and prosperity to which the two kingdoms were raised by Jeroboam II and Uzziah would pass away. Israel was ripe for judgment, like a field of corn for the harvest; and it would be as when a reaper grasps the stalks that have shot up, and cuts off the ears. קציר is not used elliptically for קציר אישׁ (Gesenius), nor is it a definition of time (Luzzatto), nor an accusative of the object (Knobel), but a noun formed like נביא, פליל, פריץ, and used in the sense of reaper (kōtzēr in other cases).
(Note: Instead of kâtzar (to cut off, or shorten), they now say kâratz in the whole of the land to the east of the Jordan, which gives the idea of sawing off - a much more suitable one where the Syrian sickle is used.)
The figure suggested here is more fully expanded in John 4 and Rev 14. Hardly a single one will escape the judgment: just as in the broad plain of Rephaim, which slopes off to the south-west of Jerusalem as far as Bethlehem, where it is covered with rich fields of wheat, the collectors of ears leave only one or two ears lying scattered here and there.
Nevertheless a gleaning of Israel ("in it," viz., in Jacob, Is 17:4; Is 10:22) will be left, just as when the branches of the olive tree, which have been already cleared with the hand, are still further shaken with a stick, there still remain a few olives upon the highest branch (two, three; cf., 4Kings 9:32), or concealed under the foliage of the branches. "Its, the fruit tree's, branches:" this is an elegant expression, as, for example, in Prov 14:13; the carrying over of the ה to the second word is very natural in both passages (see Ges. 121, b). This small remnant will turn with stedfast gaze to the living God, as is becoming in man as such (hâ'âdâm), and not regard the idols as worthy of any look at all, at least of any reverential look. As hammânim are here images of the sun-god חמן בעל, which is well known from the Phoenician monuments,
(Note: See Levy, Phnizisches Wrterbuch (1864), p. 19; and Otto Strauss on Nahum, p. xxii. ss.)
'ashērim (for which we find, though more rarely, 'ashēroth) apparently signifies images of the moon-goddess. And the combination of "Baal, Asherah, and all the host of heaven" in 4Kings 23:4, as well as the surname "queen of heaven" in Jer 7:18; Jer 44:18-19, appears to require this (Knobel). But the latest researches have proved that 'Ashērâh is rather the Semitic Aphrodite, and therefore the planet Venus, which was called the "little luck" (es-sa‛d el-as'gar)
(Note: See Krehl, Religion der vorislamischen Araber (1863), p. 11.)
by the Arabs, in distinction from Musteri (Jupiter),
(Note: This was the tutelar deity of Damascus; see Comm. on Job, Appendix.)
or "the great luck." And with this the name 'Asherah the "lucky" (i.e., the source of luck or prosperity) and the similar surname given to the Assyrian Istar agree;
(Note: "Ishtar," says Rawlinson in his Five Great Monarchies of the Ancient Eastern World, - a work which challenges criticism through its dazzling results - "Ishtar is the goddess who rejoices mankind, and her most common epithet is Amra, 'the fortunate' or 'the happy.' But otherwise her epithets are vague and general, insomuch that she is often scarcely distinguishable from Beltis (the wife of Bel-Nimrod)." Vid., vol. i. p. 175 (1862).)
for 'Asherah is the very same goddess as 'Ashtoreth, whose name is thoroughly Arian, and apparently signifies the star (Ved. stir = star; Zend. stare; Neo-Pers. sitâre, used chiefly for the morning star), although Rawlinson (without being able to suggest any more acceptable interpretation) speaks of this view as "not worthy of much attention."
(Note: The planet Venus, according to a Midrash relating to Gen 6:1-2, is 'Istehar transferred to the sky; and this is the same as Zuhare (see Geiger, Was hat Muhammed, etc. 1833, pp. 107-109).)
Thus Asherim is used to signify the bosquets (shrubberies) or trees dedicated to the Semitic Aphrodite (Deut 16:21; compare the verbs used to signify their removal, גדע, כרת, נתשׁ); but here it probably refers to her statues or images
(Note: The plural Ashtaroth, Hathors, which occurs upon Assyrian and Egyptian monuments, has a different meaning.)
(4Kings 21:7; compare the miphletzeth in 3Kings 15:13, which is used to denote an obscene exhibition). For these images of the sun-god and of the goddess of the morning star, the remnant of Israel, that has been purified by the smelting furnace of judgment, has no longer any eye. Its looks are exclusively directed to the one true God of man. The promise, which here begins to dawn at the close of the second turn, is hidden again in the third, though only to break forth again in the fourth with double or triple intensity.
Geneva 1599
17:4 And in that day it shall come to pass, [that] the glory of (f) Jacob shall be diminished, and the fatness of his flesh shall become lean.
(f) Meaning, of the ten tribes who boasted themselves of their nobility, prosperity, strength and multitude.
John Gill
17:4 And in that day it shall come to pass,.... It being much about the same time that both kingdoms were destroyed by the Assyrians:
that the glory of Jacob shall be made thin; the same with Ephraim and Israel, the ten tribes, whose glory lay in the superior number of their tribes to Judah; in the multitude of their cities, and the inhabitants of them; but now would be thinned, by the vast numbers that should be carried captive:
and the fatness of his flesh shall wax lean: like a man in a consumption, that is become a mere skeleton, and reduced to skin and bones: the meaning is, that all their wealth and riches should be taken away; so the Targum,
"and the riches of his glory shall be carried away.''
Robert Jamieson, A. R. Fausset and David Brown
17:4 glory of Jacob--the kingdom of Ephraim and all that they rely on (Hos 12:2; Mic 1:5).
fatness . . . lean--(See on Is 10:16).
17:517:5: Եւ եղիցի որպէս ոք զի ժողովէ որա՛յ կանգուն ՚ի գիրկս իւր, եւ շրջիցի հասկաքաղ զկնի նորա. եւ եղիցի որպէս քաղիցէ ոք հա՛սկ ՚ի ձորն հաստատութեան[9768]. [9768] Ոմանք. Զի ժողովեսցէ որայ։
5 Այնպէս պիտի լինի, ինչպէս եթէ մէկը կանգնած ցորենը խուրձ-խուրձ հաւաքի իր գիրկը, ապա նրա յետեւից ընթանայ հասկաքաղը, կամ եթէ մէկը Հաստատութեան հովտում հասկ քաղի, ապա այնտեղ մնայ խոզանը.
5 Այնպէս պիտի ըլլայ, ինչպէս հնձողը, երբ ցորեն կը հնձէ, Թեւին վրայ հասկերը կը ժողվէ։Ռափայիններուն հովիտը հասկեր քաղողին պէս պիտի ըլլայ։
Եւ եղիցի որպէս ոք զի ժողովէ որայ կանգուն ի գիրկս իւր, եւ շրջիցի հասկաքաղ զկնի նորա``. եւ եղիցի որպէս քաղիցէ ոք հասկ ի ձորն [252]հաստատութեան:

17:5: Եւ եղիցի որպէս ոք զի ժողովէ որա՛յ կանգուն ՚ի գիրկս իւր, եւ շրջիցի հասկաքաղ զկնի նորա. եւ եղիցի որպէս քաղիցէ ոք հա՛սկ ՚ի ձորն հաստատութեան[9768].
[9768] Ոմանք. Զի ժողովեսցէ որայ։
5 Այնպէս պիտի լինի, ինչպէս եթէ մէկը կանգնած ցորենը խուրձ-խուրձ հաւաքի իր գիրկը, ապա նրա յետեւից ընթանայ հասկաքաղը, կամ եթէ մէկը Հաստատութեան հովտում հասկ քաղի, ապա այնտեղ մնայ խոզանը.
5 Այնպէս պիտի ըլլայ, ինչպէս հնձողը, երբ ցորեն կը հնձէ, Թեւին վրայ հասկերը կը ժողվէ։Ռափայիններուն հովիտը հասկեր քաղողին պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:517:5 То же будет, что по собрании хлеба жнецом, когда рука его пожнет колосья, и когда соберут колосья в долине Рефаимской.
17:5 καὶ και and; even ἔσται ειμι be ὃν ος who; what τρόπον τροπος manner; by means ἐάν εαν and if; unless τις τις anyone; someone συναγάγῃ συναγω gather ἀμητὸν αμητος stand; establish καὶ και and; even σπέρμα σπερμα seed σταχύων σταχυς.1 head of grain ἐν εν in τῷ ο the βραχίονι βραχιων arm αὐτοῦ αυτος he; him ἀμήσῃ αμαω mow καὶ και and; even ἔσται ειμι be ὃν ος who; what τρόπον τροπος manner; by means ἐάν εαν and if; unless τις τις anyone; someone συναγάγῃ συναγω gather στάχυν σταχυς.1 head of grain ἐν εν in φάραγγι φαραγξ gorge στερεᾷ στερεος solid
17:5 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כֶּֽ kˈe כְּ as אֱסֹף֙ ʔᵉsˌōf אסף gather קָצִ֣יר qāṣˈîr קָצִיר harvest קָמָ֔ה qāmˈā קָמָה standing grain וּ û וְ and זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm שִׁבֳּלִ֣ים šibbᵒlˈîm שִׁבֹּלֶת grain יִקְצֹ֑ור yiqṣˈôr קצר harvest וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be כִּ ki כְּ as מְלַקֵּ֥ט mᵊlaqqˌēṭ לקט gather שִׁבֳּלִ֖ים šibbᵒlˌîm שִׁבֹּלֶת grain בְּ bᵊ בְּ in עֵ֥מֶק ʕˌēmeq עֵמֶק valley רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
17:5. et erit sicut congregans in messe quod restiterit et brachium eius spicas leget et erit sicut quaerens spicas in valle RafaimAnd it shall be as when one gathereth in the harvest that which remaineth, and his arm shall gather the ears of corn: and it shall be as he that seeketh ears in the vale of Raphaim.
5. And it shall be as when the harvestman gathereth the standing corn, and his arm reapeth the ears; yea, it shall be as when one gleaneth ears in the valley of Rephaim.
17:5. And it shall be like the gathering of the harvest which remains, and his arm will pick the ears of grain. And it shall be like a search for grain in the valley of Rephaim.
17:5. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.
And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim:

17:5 То же будет, что по собрании хлеба жнецом, когда рука его пожнет колосья, и когда соберут колосья в долине Рефаимской.
17:5
καὶ και and; even
ἔσται ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
ἐάν εαν and if; unless
τις τις anyone; someone
συναγάγῃ συναγω gather
ἀμητὸν αμητος stand; establish
καὶ και and; even
σπέρμα σπερμα seed
σταχύων σταχυς.1 head of grain
ἐν εν in
τῷ ο the
βραχίονι βραχιων arm
αὐτοῦ αυτος he; him
ἀμήσῃ αμαω mow
καὶ και and; even
ἔσται ειμι be
ὃν ος who; what
τρόπον τροπος manner; by means
ἐάν εαν and if; unless
τις τις anyone; someone
συναγάγῃ συναγω gather
στάχυν σταχυς.1 head of grain
ἐν εν in
φάραγγι φαραγξ gorge
στερεᾷ στερεος solid
17:5
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כֶּֽ kˈe כְּ as
אֱסֹף֙ ʔᵉsˌōf אסף gather
קָצִ֣יר qāṣˈîr קָצִיר harvest
קָמָ֔ה qāmˈā קָמָה standing grain
וּ û וְ and
זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm
שִׁבֳּלִ֣ים šibbᵒlˈîm שִׁבֹּלֶת grain
יִקְצֹ֑ור yiqṣˈôr קצר harvest
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
כִּ ki כְּ as
מְלַקֵּ֥ט mᵊlaqqˌēṭ לקט gather
שִׁבֳּלִ֖ים šibbᵒlˌîm שִׁבֹּלֶת grain
בְּ bᵊ בְּ in
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
17:5. et erit sicut congregans in messe quod restiterit et brachium eius spicas leget et erit sicut quaerens spicas in valle Rafaim
And it shall be as when one gathereth in the harvest that which remaineth, and his arm shall gather the ears of corn: and it shall be as he that seeketh ears in the vale of Raphaim.
17:5. And it shall be like the gathering of the harvest which remains, and his arm will pick the ears of grain. And it shall be like a search for grain in the valley of Rephaim.
17:5. And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.
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
5-6: Жнец должен был, по закону Моисея (Лев 19:9), не сжинать все колосья, дочиста, а оставлять немного колосьев на ниве, которые могли бы быть после собраны бедняками.

Долина Рефаимская находилась к юго-западу от Иерусалима (Нав 15:7) и была очень плодородна. Что касается рефаимов, по имени которых названа эта долина, то под ними вероятнее всего разуметь древних обитателей Палестины - аммореев, так как оба еврейских названия - амморей и рефаим - обозначают собою людей высокого роста.
Adam Clarke: Commentary on the Bible - 1831
17:5: As when the harvestman gathereth "As when one gathereth" - That is, the king of Assyria shall sweep away the whole body of the people, as the reaper strippeth off the whole crop of corn; and the remnant shall be no more in proportion than the scattered ears left to the gleaner. The valley of Rephaim near Jerusalem was celebrated for its plentiful harvest; it is here used poetically for any fruitful country. One MS., and one ancient edition, has באסף beesoph, "In gathering," instead of כאסף keesoph, "AS the gathering."
Albert Barnes: Notes on the Bible - 1834
17:5: And it shall be ... - This is the other figure by which the prophet sets forth the calamities that were coming upon Ephraim - an image designed to denote the fact that the inhabitants and wealth of the land would be collected and removed, as the farmer gathers his harvest, and leaves only that which is inaccessible in the upper boughs of the tree, or the gleanings in the field.
As when the harvest-man gathereth the corn - The wheat, the barley, etc.; for so the word "corn" - now applied by us almost exclusively to maizes means in the Scriptures. The sense in this passage is plain. As the farmer cuts down and collects his grain and removes it from the harvest field, so the enemies of Ephraim would come and remove the people and their wealth to a distant land. This received a complete fulfillment when the ten tribes were removed by the Assyrians to a distant land. This was done by Tiglath-pileser Kg2 15:29, and by Shalmaneser Kg2 17:6.
And reapeth the ears with his arm - As he collects the standing grain with one arm so that he can cut it with the sickle in the other hand. The word rendered 'reapeth' (קצר qâ tsar) means here "to collect together" as a reaper does the standing grain in his arm. The word rendered 'ears' (שׁבלים shı̂ bă lı̂ ym) means here rather the spires or stalks of standing grain.
In the valley of Rephaim - The valley of Rephaim is mentioned in Sa2 5:18, Sa2 5:22; Sa2 23:13; Ch1 11:15; Ch1 14:9. The name means 'the Giants;' but why it was given to it is now unknown. In passing from Bethlehem to Jerusalem, it lies on the left, and descends gradually to the southwest, until it contracts in that direction into a deeper and narrower valley, called wady el-Werd, which unites further on with wady Ahmed, and finds its way to the Mediterranean. The plain extends nearly to Jerusalem, and is terminated by a slight rocky ridge forming the brow of the valley of Hinnom (see Josephus, "Ant." vii. 4. 1; viii. 12. 4; also Robinson's "Bib. Researches," vol. i. pp. 323, 324). It seem to have been distinguished for its fertility, and is used here to denote a fertile region in general.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: as when: Jer 9:22, Jer 51:33; Hos 6:11; Joe 3:13; Mat 13:30, Mat 13:39-42; Rev 14:15-20
the valley: Jos 15:8, Jos 18:16, the valley of the giants, Sa2 5:18, Sa2 5:22
Geneva 1599
17:5 And it shall be as when the reaper gathereth (g) the grain, and reapeth the heads with his arm; and it shall be as he that gathereth heads in the valley of (h) Rephaim.
(g) As the abundance of corn does not fear the harvest men that would cut it down: no more will the multitude of Israel make the enemies shrink, whom God will appoint to destroy them.
(h) A valley which was plentiful and fertile.
John Gill
17:5 And it shall be as when the harvestman gathereth the corn,.... The "standing" corn, as in the Hebrew text: "and reapeth the ears with his arm"; or "his arm reaps the ears" (o); that is, with one hand he gathers the standing corn into his fist, and then reaps it with his other arm; and just so it should be with the people of Israel: they were like a field of standing corn, for number, beauty, and glory; the Assyrian was like a harvestman, who laid hold upon them, and cut them down, as thick and as numerous as they were, just as a harvestman cuts down the corn, and with as much ease and quick dispatch; they being no more able to stand before him than a field of corn before the reaper! this was done both by Tilgathpilneser, 4Kings 15:29 and by Shalmaneser, 4Kings 17:6 kings of Assyria:
and it shall be as he that gathereth ears in the valley of Rephaim; the Targum renders it,
"the valley of giants.''
and so it is translated, Josh 15:8 mention is made of it in 2Kings 5:18 it was a valley not far from Jerusalem, as Josephus (p) says; who also calls it the valley of the giants: it is thought to have been a very fruitful place, where the ears of corn were very large and heavy, and so great care was taken in gathering and gleaning that none be lost: wherefore, as the former simile signifies the carrying off the people of Israel in great numbers by the above kings, this may signify, as some have thought, either the picking up of those that fled without, or the gleaning of them in after times by Esarhaddon, Ezra 4:2.
(o) "et brachium ejus spicas demeteret", Junius & Tremellius; "demetit", Piscator, &c. (p) Antiqu. l. 7. c. 4. sect. 1.
John Wesley
17:5 Gathereth - Taking care, as far as may be, that all may be gathered in, and nothing left. So shall the whole body of the ten tribes be carried away captive, some few gleanings only being left. Rephaim - A very fruitful place near Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
17:5 harvestman, &c.--The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (4Kings 18:9-11).
with his arm--He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand.
Rephaim--a fertile plain at the southwest of Jerusalem toward Beth-lehem and the country of the Philistines (2Kings 5:18-22).
17:617:6: եւ մնասցէ ՚ի նմա խոզա՛ն. եւ կամ իբրեւ զպտուղս ձիթենւոյ երկո՛ւս կամ երի՛ս ՚ի բարձրութեան ծայրիցն, կամ չո՛րք կամ հի՛նգ յոստսն մնայցեն։ Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի[9769]. [9769] Ոմանք. Կամ իբրեւ... կամ չորս կամ հինգ։
6 կամ էլ նմանուելու է այն ձիթենուն, որի բարձր ճիւղերին մնացել է երկու-երեք պտուղ, չորս-հինգ հատ էլ՝ նրա ոստերին», - այսպէս է ասում Տէր Աստուած:
6 Ինչպէս ձիթենին կը թօթուեն Ու բարձր ոստին ծայրը՝ երկու երեք հատ Եւ խիստ պտղաբեր ոստին վրայ չորս հինգ հատ կը մնայ, Անոր վրայ ալ միայն ճիռեր պիտի մնան»,Կ’ըսէ Իսրայէլի Տէր Աստուածը։
եւ մնասցէ ի նմա խոզան. եւ կամ իբրեւ զպտուղս`` ձիթենւոյ երկուս կամ երիս ի բարձրութեան ծայրիցն, կամ չորք կամ հինգ [253]յոստսն մնայցեն. այսպէս ասէ Տէր Աստուած Իսրայելի:

17:6: եւ մնասցէ ՚ի նմա խոզա՛ն. եւ կամ իբրեւ զպտուղս ձիթենւոյ երկո՛ւս կամ երի՛ս ՚ի բարձրութեան ծայրիցն, կամ չո՛րք կամ հի՛նգ յոստսն մնայցեն։ Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի[9769].
[9769] Ոմանք. Կամ իբրեւ... կամ չորս կամ հինգ։
6 կամ էլ նմանուելու է այն ձիթենուն, որի բարձր ճիւղերին մնացել է երկու-երեք պտուղ, չորս-հինգ հատ էլ՝ նրա ոստերին», - այսպէս է ասում Տէր Աստուած:
6 Ինչպէս ձիթենին կը թօթուեն Ու բարձր ոստին ծայրը՝ երկու երեք հատ Եւ խիստ պտղաբեր ոստին վրայ չորս հինգ հատ կը մնայ, Անոր վրայ ալ միայն ճիռեր պիտի մնան»,Կ’ըսէ Իսրայէլի Տէր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
17:617:6 И останутся у него, как бывает при обивании маслин, две-три ягоды на самой вершине, или четыре-пять на плодоносных ветвях, говорит Господь, Бог Израилев.
17:6 καὶ και and; even καταλειφθῇ καταλειπω leave behind; remain ἐν εν in αὐτῇ αυτος he; him καλάμη καλαμη cornstalk ἢ η or; than ὡς ως.1 as; how ῥῶγες ρωξ olive tree; olive δύο δυο two ἢ η or; than τρεῖς τρεις three ἐπ᾿ επι in; on ἄκρου ακρον top; tip μετεώρου μετεωρος or; than τέσσαρες τεσσαρες four ἢ η or; than πέντε πεντε five ἐπὶ επι in; on τῶν ο the κλάδων κλαδος branch αὐτῶν αυτος he; him καταλειφθῇ καταλειπω leave behind; remain τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel
17:6 וְ wᵊ וְ and נִשְׁאַר־ nišʔar- שׁאר remain בֹּ֤ו bˈô בְּ in עֹֽולֵלֹת֙ ʕˈôlēlōṯ עֹלֵלֹות gleaning כְּ kᵊ כְּ as נֹ֣קֶף nˈōqef נֹקֶף strike זַ֔יִת zˈayiṯ זַיִת olive שְׁנַ֧יִם šᵊnˈayim שְׁנַיִם two שְׁלֹשָׁ֛ה šᵊlōšˈā שָׁלֹשׁ three גַּרְגְּרִ֖ים gargᵊrˌîm גַּרְגַּר olive בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head אָמִ֑יר ʔāmˈîr אָמִיר branch אַרְבָּעָ֣ה ʔarbāʕˈā אַרְבַּע four חֲמִשָּׁ֗ה ḥᵃmiššˈā חָמֵשׁ five בִּ bi בְּ in סְעִפֶ֨יהָ֙ sᵊʕifˈeʸhā סָעִיף bough פֹּֽרִיָּ֔ה pˈōriyyˈā פרה be fertile נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
17:6. et relinquetur in eo sicut racemus et sicut excussio oleae duarum aut trium olivarum in summitate rami sive quattuor aut quinque in cacuminibus eius fructus eius dicit Dominus Deus IsrahelAnd the fruit thereof that shall be left upon it, shall be as one cluster of grapes, and as the shaking of the olive tree, two or three berries in the top of a bough, or four or five upon the top of the tree, saith the Lord the God of Israel.
6. Yet there shall be left therein gleanings, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost branches of a fruitful tree, saith the LORD, the God of Israel.
17:6. And what is left behind in it will be like one cluster of grapes, or like a shaken olive tree with two or three olives at the top of a branch, or like four or five olives at the top of a tree, says the Lord God of Israel.
17:6. Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two [or] three berries in the top of the uppermost bough, four [or] five in the outmost fruitful branches thereof, saith the LORD God of Israel.
Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two [or] three berries in the top of the uppermost bough, four [or] five in the outmost fruitful branches thereof, saith the LORD God of Israel:

17:6 И останутся у него, как бывает при обивании маслин, две-три ягоды на самой вершине, или четыре-пять на плодоносных ветвях, говорит Господь, Бог Израилев.
17:6
καὶ και and; even
καταλειφθῇ καταλειπω leave behind; remain
ἐν εν in
αὐτῇ αυτος he; him
καλάμη καλαμη cornstalk
η or; than
ὡς ως.1 as; how
ῥῶγες ρωξ olive tree; olive
δύο δυο two
η or; than
τρεῖς τρεις three
ἐπ᾿ επι in; on
ἄκρου ακρον top; tip
μετεώρου μετεωρος or; than
τέσσαρες τεσσαρες four
η or; than
πέντε πεντε five
ἐπὶ επι in; on
τῶν ο the
κλάδων κλαδος branch
αὐτῶν αυτος he; him
καταλειφθῇ καταλειπω leave behind; remain
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
17:6
וְ wᵊ וְ and
נִשְׁאַר־ nišʔar- שׁאר remain
בֹּ֤ו bˈô בְּ in
עֹֽולֵלֹת֙ ʕˈôlēlōṯ עֹלֵלֹות gleaning
כְּ kᵊ כְּ as
נֹ֣קֶף nˈōqef נֹקֶף strike
זַ֔יִת zˈayiṯ זַיִת olive
שְׁנַ֧יִם šᵊnˈayim שְׁנַיִם two
שְׁלֹשָׁ֛ה šᵊlōšˈā שָׁלֹשׁ three
גַּרְגְּרִ֖ים gargᵊrˌîm גַּרְגַּר olive
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
אָמִ֑יר ʔāmˈîr אָמִיר branch
אַרְבָּעָ֣ה ʔarbāʕˈā אַרְבַּע four
חֲמִשָּׁ֗ה ḥᵃmiššˈā חָמֵשׁ five
בִּ bi בְּ in
סְעִפֶ֨יהָ֙ sᵊʕifˈeʸhā סָעִיף bough
פֹּֽרִיָּ֔ה pˈōriyyˈā פרה be fertile
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
17:6. et relinquetur in eo sicut racemus et sicut excussio oleae duarum aut trium olivarum in summitate rami sive quattuor aut quinque in cacuminibus eius fructus eius dicit Dominus Deus Israhel
And the fruit thereof that shall be left upon it, shall be as one cluster of grapes, and as the shaking of the olive tree, two or three berries in the top of a bough, or four or five upon the top of the tree, saith the Lord the God of Israel.
17:6. And what is left behind in it will be like one cluster of grapes, or like a shaken olive tree with two or three olives at the top of a branch, or like four or five olives at the top of a tree, says the Lord God of Israel.
17:6. Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two [or] three berries in the top of the uppermost bough, four [or] five in the outmost fruitful branches thereof, saith the LORD God of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel. 7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel. 8 And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.
Mercy is here reserved, in a parenthesis, in the midst of judgment, for a remnant that should escape the common ruin of the kingdom of the ten tribes. Though the Assyrians took all the care they could that none should slip out of their net, yet the meek of the earth were hidden in the day of the Lord's anger, and had their lives given them for a prey and made comfortable to them by their retirement to the land of Judah, where they had the liberty of God's courts. 1. They shall be but a small remnant, a very few, who shall be marked for preservation (v. 6): Gleaning grapes shall be left in it. The body of the people were carried into captivity, but here and there one was left behind, perhaps one of two in a bed when the other was taken, Luke xvii. 34. The most desolating judgments in this world are short of the last judgment, which shall be universal and which none shall escape. In times of the greatest calamity some are kept safe, as in times of the greatest degeneracy some are kept pure. But the fewness of those that escape supposes the captivity of the far greatest part; those that are left are but like the poor remains of an olive tree when it has been carefully shaken by the owner; if there be two or three berries in the top of the uppermost bough (out of the reach of those that shook it), that is all. Such is the remnant according to the election of grace, very few in comparison with the multitudes that walk on in the broad way. 2. They shall be a sanctified remnant, v. 7, 8. These few that are preserved are such as, in the prospect of the judgment approaching, had repented of their sins and reformed their lives, and therefore were snatched thus as brands out of the burning, or such as having escaped, and becoming refugees in strange countries, were awakened, partly by a sense of the distinguishing mercy of their deliverance, and partly by the distresses they were still in, to return to God. (1.) They shall look up to their Creator, shall enquire, Where is God my Maker, who giveth songs in the night, in such a night of affliction as this? Job xxxv. 10, 11. They shall acknowledge his hand in all the events concerning them, merciful and afflictive, and shall submit to his hand. They shall give him the glory due to his name, and be suitably affected with his providences. They shall expect relief and succour from him and depend upon him to help them. Their eyes shall have respect to him, as the eyes of a servant to the hand of his master, Ps. cxxiii. 2. Observe, It is our duty at all times to have respect to God, to have our eyes ever towards him, both as our Maker (the author of our being and the God of nature) and as the Holy One of Israel, a God in covenant with us and the God of grace; particularly, when we are in affliction, our eyes must be towards the Lord, to pluck our feet out of the net (Ps. xxv. 15); to bring us to this is the design of his providence as he is our Maker and the work of his grace as he is the Holy One of Israel. (2.) They shall look off from their idols, the creatures of their own fancy, shall no longer worship them, and seek to them, and expect relief from them. For God will be alone regarded, or he does not look upon himself as at all regarded. He that looks to his Maker must not look to the altars, the work of his hands, but disown them and cast them off, must not retain the least respect for that which his fingers have made, but break it to pieces, though it be his own workmanship--the groves and the images; the word signifies images made in honour of the sun and by which he was worshipped, the most ancient and most plausible idolatry, Deut. iv. 19; Job xxxi. 26. We have reason to account those happy afflictions which part between us and our sins, and by sensible convictions of the vanity of the world, that great idol, cool our affections to it and lower our expectations from it.
Albert Barnes: Notes on the Bible - 1834
17:6: Yet gleaning-grapes ... - They shall not all be removed, or destroyed. A "few" shall be left, as a man who is gathering grapes or olives will leave a few that are inaccessible on the topmost boughs, or the furthest branches. Those would be usually the poorest, and so it may be implied that those left in Israel would be among the poorer inhabitants of the land.
Two or three - A very few - such as would be left in gathering grapes, or in endeavoring to shake olives from a tree.
Four or five - A very few that would remain on the furthest branches, and that could not be shaken off or reached.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: Isa 1:9, Isa 10:22, Isa 24:13; Deu 4:27; Jdg 8:2; Kg1 19:18; Eze 36:8-15; Eze 37:19-25, Eze 39:29; Oba 1:5; Mic 7:1; Rom 9:27, Rom 11:4-6, Rom 11:26
Geneva 1599
17:6 Yet gleaning grapes shall (i) be left in it, as the shaking of an olive tree, two [or] three berries in the top of the uppermost bough, four [or] five in the outmost fruitful branches of it, saith the LORD God of Israel.
(i) Because God would have his covenant stable, he promises to reserve some of this people, and to bring them to repentance.
John Gill
17:6 Yet gleaning grapes shall be left in it,.... In Ephraim or Jacob; that is, in the ten tribes, a few of them should escape, a remnant should be saved; comparable, for the smallness of their number, to grapes that are gleaned after the vintage is got in: though Kimchi interprets it of the inhabitants of Jerusalem, who were but few, in comparison of the ten tribes, who were many; and Jarchi explains it of Hezekiah and his company, in the midst of Jerusalem, who were but few; and observes, that some of their Rabbins understood it of the few men that were left of the multitude of Sennacherib's army, when it was destroyed; but the first sense is best: and the same thing is signified by another simile,
as the shaking of an olive tree; with the hand, when the fruit is ripe; or, "as the striking" (q) of it with a staff; to beat off the berries, when there are left
two or three berries at the top of the uppermost bough: the word "amir" is only used here, and in Is 17:9 and signifies, as Kimchi says, the upper bough or branch; and so Aben Ezra interprets it, the highest part of the olive; and observes, that it so signifies in the language of Kedar, or the Arabic language; in which it is used for a king, a prince, an emperor, one that has the command and government of others (r); and hence the word "amiral" or "admiral" comes: now two or three olive berries, being in the uppermost bough, are left, because they cannot be reached by the hand of the gatherer, nor by the staff of the striker. Kimchi applies this to Jerusalem, which was the highest part of the land of Israel; and what was in it the hand of the king of Assyria could not reach:
four or five in the outmost fruitful branches thereof; which escape the gatherer, shaker, or striker, for the same reason. These similes are very aptly made use of, since the people of Israel are frequently compared to grapes, and vines, and olives, Is 5:1, Jer 11:16,
saith the Lord God of Israel; this is added to confirm what is said, and to express the certainty of it; and shows that the Israelites are meant, to whom the Lord was a covenant God. The Targum applies the metaphors thus,
"so shall the righteous be left alone in the world among the kingdoms, saith the Lord God of Israel.''
(q) "ut strictura oleae", Cocceius. (r) "imperator; princeps, dux qui allis quomodo cumque praest imperatque", Golius, col. 158. Castel. col. 150. though the verb in the Hebrew language is used in the sense of elevation or lifting up, and seems to be derived from hence. So Schindler, col. 96. "ramus, summitas rami----inde verbum", "eminere aut prominere fecit, rami aut frondis instar exaltavit, extulit, evexit", Deut. xxvi. 17, 18. Psal. xciv. 4.
John Wesley
17:6 Yet - Some few Israelites were left after their captivity, who joined themselves to Judah, and were carried captive to Babylon with them, from whence also they returned with them.
Robert Jamieson, A. R. Fausset and David Brown
17:6 in it--that is, in the land of Israel.
two or three . . . in the top--A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.
17:717:7: Յաւուր յայնմիկ յուսացեալ եղիցի մարդն յԱրարիչ իւր. եւ աչք նորա ՚ի Սուրբն Իսրայէլի հայեսցին[9770]։ [9770] Ոմանք. Յուսացեալ լիցի մարդ յԱրարիչ։
7 Այն օրը մարդն իր յոյսը դնելու է իր Արարչի վրայ, եւ նրա աչքերը պիտի նայեն Իսրայէլի սրբին:
7 Այն օրը մարդիկ իրենց Ստեղծիչին պիտի նային Ու իրենց աչքերը Իսրայէլին Սուրբը պիտի դիտեն։
Յաւուր յայնմիկ յուսացեալ լիցի մարդն յԱրարիչ իւր, եւ աչք նորա ի Սուրբն Իսրայելի հայեսցին:

17:7: Յաւուր յայնմիկ յուսացեալ եղիցի մարդն յԱրարիչ իւր. եւ աչք նորա ՚ի Սուրբն Իսրայէլի հայեսցին[9770]։
[9770] Ոմանք. Յուսացեալ լիցի մարդ յԱրարիչ։
7 Այն օրը մարդն իր յոյսը դնելու է իր Արարչի վրայ, եւ նրա աչքերը պիտի նայեն Իսրայէլի սրբին:
7 Այն օրը մարդիկ իրենց Ստեղծիչին պիտի նային Ու իրենց աչքերը Իսրայէլին Սուրբը պիտի դիտեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:7 В тот день обратит человек взор свой к Творцу своему, и глаза его будут устремлены к Святому Израилеву;
17:7 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that πεποιθὼς πειθω persuade ἔσται ειμι be ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τῷ ο the ποιήσαντι ποιεω do; make αὐτόν αυτος he; him οἱ ο the δὲ δε though; while ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐμβλέψονται εμβλεπω look at; look in
17:7 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יִשְׁעֶ֥ה yišʕˌeh שׁעה look הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind עַל־ ʕal- עַל upon עֹשֵׂ֑הוּ ʕōśˈēhû עשׂה make וְ wᵊ וְ and עֵינָ֕יו ʕênˈāʸw עַיִן eye אֶל־ ʔel- אֶל to קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תִּרְאֶֽינָה׃ tirʔˈeʸnā ראה see
17:7. in die illa inclinabitur homo ad factorem suum et oculi eius ad Sanctum Israhel respicientIn that day man shall bow down himself to his Maker, and his eyes shall look to the Holy One of Israel.
7. In that day shall a man look unto his Maker, and his eyes shall have respect to the Holy One of Israel.
17:7. In that day, a man will bow before his Maker, and his eyes will consider the Holy One of Israel.
17:7. At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel:

17:7 В тот день обратит человек взор свой к Творцу своему, и глаза его будут устремлены к Святому Израилеву;
17:7
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
πεποιθὼς πειθω persuade
ἔσται ειμι be
ἄνθρωπος ανθρωπος person; human
ἐπὶ επι in; on
τῷ ο the
ποιήσαντι ποιεω do; make
αὐτόν αυτος he; him
οἱ ο the
δὲ δε though; while
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐμβλέψονται εμβλεπω look at; look in
17:7
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
יִשְׁעֶ֥ה yišʕˌeh שׁעה look
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
עַל־ ʕal- עַל upon
עֹשֵׂ֑הוּ ʕōśˈēhû עשׂה make
וְ wᵊ וְ and
עֵינָ֕יו ʕênˈāʸw עַיִן eye
אֶל־ ʔel- אֶל to
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תִּרְאֶֽינָה׃ tirʔˈeʸnā ראה see
17:7. in die illa inclinabitur homo ad factorem suum et oculi eius ad Sanctum Israhel respicient
In that day man shall bow down himself to his Maker, and his eyes shall look to the Holy One of Israel.
17:7. In that day, a man will bow before his Maker, and his eyes will consider the Holy One of Israel.
17:7. At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: 7-11. Причиной гибели Израильского царства служило, с одной стороны, забвение истинного Бога и, с другой - увлечение идолослужением. После вразумления, полученного от руки Божией, Израиль снова обратится к истинному Богу.

Кумиры Астарты - по-евр. haascherim. Вероятнее всего, здесь разуметь особо обработанные деревянные колонны - символы богини луны и плодородия Ашеры или, по-халдейски, Истар (см. Толк. Библия на кн. Суд 3:7: - т. 2-й, и на 3: Цар 14:15: - ibid.).

Кумиры Ваала - по-евр. hachamanim, т. е. столбы, ставившиеся в честь бога солнца (chamah), Ваала (см. Толк. Библия, т. 2-й, к 3: Цар 16:32).
Albert Barnes: Notes on the Bible - 1834
17:7: At that day shall a man look to his Maker - Instead of confiding in their strongly fortified places and armies, they shall look for aid and protection to the God that made them, and who alone can help them. National afflictions and judgments often have the effect to turn the eyes of even a wicked and rebellious people to God. They feel their danger; they are convinced of their guilt; they see that no one but God can protect them; and for a time they are willing, even by humiliation and fasting, to seek the divine protection.
His eyes shall have respect ... - He shall look up to, or regard.
The Holy One of Israel - The God of Israel; the true God. As the Syrians were allied with the kingdom of Samaria or Ephraim, they were, of course, acquainted with the true God, and in some sense acknowledged him. In these times of impending calamity, they would be led to seek him, and implore his aid and protection. There is no reason to believe, however, that they would turn permanently to him, or become his true worshippers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: Isa 10:20, Isa 10:21, Isa 19:22, Isa 22:11, Isa 24:14, Isa 24:15, Isa 29:18, Isa 29:19, Isa 29:24; Jdg 10:15, Jdg 10:16; Ch2 30:10, Ch2 30:11, Ch2 30:18-20, Ch2 31:1, Ch2 35:17, Ch2 35:18; Jer 3:12-14, Jer 3:18-23, Jer 31:4-10; Hos 3:5, Hos 6:1, Hos 14:1-3; Mic 7:7
Geneva 1599
17:7 At that day shall a man look to his (k) Maker, and his eyes shall have respect to the Holy One of Israel.
(k) He shows that God's corrections always bring fruit, and cause his to turn from their sins and to humble themselves to him.
John Gill
17:7 At that day shall a man look to his Maker,.... The one only living and true God, who has made him, and not he himself, nor any other creature; that is, such as are left, as before described, the remnant, according to the election of grace; these shall look to God for help and assistance, for supply, support, and protection; and to Christ particularly, who is the Maker of all things, without whom was not any thing made that is made, for all spiritual blessings; for righteousness and strength, for peace and pardon, for food, and all comfortable supplies of grace, for life and salvation; who is set up to be looked unto for these things; to whom men are directed and encouraged to look for them, both by himself, and by his ministers, and to whom saints in all ages have looked and have not been disappointed; and to this sense the following words incline:
and his eyes shall have respect to the Holy One of Israel; who in this prophecy is said to be the Redeemer, Is 43:14 he is the Holy One that sprung from literal Israel; and is the sanctifier of mystical Israel; to which agrees the Targum,
"and his eyes shall hope for the Word of the Holy One of Israel:''
the Word by whom all things were made in the beginning, and who was made flesh and dwelt among men.
John Wesley
17:7 A man - Those few men that are left. Look - They shall sincerely respect, and trust, and worship God, and God only.
Robert Jamieson, A. R. Fausset and David Brown
17:7 look to his Maker--instead of trusting in their fortresses-- (Is 17:3; Mic 7:7).
17:817:8: Եւ մի՛ եւս յուսացեալ եղիցին ՚ի մեհեանս, եւ մի՛ ՚ի գործս ձեռաց իւրեանց զոր արարին մատունք նոցա. այլ եղիցին յուսացեալ ՚ի Սուրբն Իսրայէլի. եւ ո՛չ եւս հայեսցին յանտառս իւրեանց, եւ ո՛չ ՚ի գարշելիսն իւրեանց[9771]։ [9771] Ոմանք. ՚Ի մեհեանս իւրեանց, եւ մի՛ ՚ի գոր՛՛։
8 Այլեւս չպիտի ապաւինեն մեհեաններին եւ ոչ էլ իրենց ձեռակերտ կուռքերին, որ իրենց իսկ մատները պատրաստեցին, այլ ապաւինելու են Իսրայէլի սրբին. ո՛չ իրենց սրբազան կոթողներին են նայելու, ո՛չ էլ իրենց գարշելի կուռքերին:
8 Եւ իրենց ձեռագործ սեղաններուն վրայ պիտի չնային։Իրենց մատներուն շինածը, Թէ՛ Աստարովթի կուռքերը, Թէ՛ արեգակին կուռքերը պիտի չդիտեն։
Եւ մի՛ եւս յուսացեալ եղիցին ի մեհեանս, [254]եւ մի՛`` ի գործս ձեռաց իւրեանց [255]զոր արարին մատունք նոցա, այլ եղիցին յուսացեալ ի Սուրբն Իսրայելի, եւ ոչ եւս հայեսցին յանտառս իւրեանց, եւ ոչ ի գարշելիսն իւրեանց:

17:8: Եւ մի՛ եւս յուսացեալ եղիցին ՚ի մեհեանս, եւ մի՛ ՚ի գործս ձեռաց իւրեանց զոր արարին մատունք նոցա. այլ եղիցին յուսացեալ ՚ի Սուրբն Իսրայէլի. եւ ո՛չ եւս հայեսցին յանտառս իւրեանց, եւ ո՛չ ՚ի գարշելիսն իւրեանց[9771]։
[9771] Ոմանք. ՚Ի մեհեանս իւրեանց, եւ մի՛ ՚ի գոր՛՛։
8 Այլեւս չպիտի ապաւինեն մեհեաններին եւ ոչ էլ իրենց ձեռակերտ կուռքերին, որ իրենց իսկ մատները պատրաստեցին, այլ ապաւինելու են Իսրայէլի սրբին. ո՛չ իրենց սրբազան կոթողներին են նայելու, ո՛չ էլ իրենց գարշելի կուռքերին:
8 Եւ իրենց ձեռագործ սեղաններուն վրայ պիտի չնային։Իրենց մատներուն շինածը, Թէ՛ Աստարովթի կուռքերը, Թէ՛ արեգակին կուռքերը պիտի չդիտեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 и не взглянет на жертвенники, на дело рук своих, и не посмотрит на то, что сделали персты его, на кумиры Астарты и Ваала.
17:8 καὶ και and; even οὐ ου not μὴ μη not πεποιθότες πειθω persuade ὦσιν ους ear ἐπὶ επι in; on τοῖς ο the βωμοῖς βωμος pedestal οὐδὲ ουδε not even; neither ἐπὶ επι in; on τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him ἃ ος who; what ἐποίησαν ποιεω do; make οἱ ο the δάκτυλοι δακτυλος finger αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ὄψονται οραω view; see τὰ ο the δένδρα δενδρον tree αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him
17:8 וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׁעֶ֔ה yišʕˈeh שׁעה look אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מִּזְבְּחֹ֖ות mmizbᵊḥˌôṯ מִזְבֵּחַ altar מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יָדָ֑יו yāḏˈāʸw יָד hand וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֤וּ ʕāśˈû עשׂה make אֶצְבְּעֹתָיו֙ ʔeṣbᵊʕōṯāʸw אֶצְבַּע finger לֹ֣א lˈō לֹא not יִרְאֶ֔ה yirʔˈeh ראה see וְ wᵊ וְ and הָ hā הַ the אֲשֵׁרִ֖ים ʔᵃšērˌîm אֲשֵׁרָה asherah וְ wᵊ וְ and הָ hā הַ the חַמָּנִֽים׃ ḥammānˈîm חַמָּן incense-stand
17:8. et non inclinabitur ad altaria quae fecerunt manus eius et quae operati sunt digiti eius non respiciet lucos et delubraAnd he shall not look to the altars which his hands made; and he shall not have respect to the things that his fingers wrought, such as groves and temples.
8. And he shall not look to the altars, the work of his hands, neither shall he have respect to that which his fingers have made, either the Asherim, or the sun-images.
17:8. And he will not bow before the altars that his hands have made. And he will not consider the things that his fingers have made, the sacred groves and the shrines.
17:8. And he shall not look to the altars, the work of his hands, neither shall respect [that] which his fingers have made, either the groves, or the images.
And he shall not look to the altars, the work of his hands, neither shall respect [that] which his fingers have made, either the groves, or the images:

17:8 и не взглянет на жертвенники, на дело рук своих, и не посмотрит на то, что сделали персты его, на кумиры Астарты и Ваала.
17:8
καὶ και and; even
οὐ ου not
μὴ μη not
πεποιθότες πειθω persuade
ὦσιν ους ear
ἐπὶ επι in; on
τοῖς ο the
βωμοῖς βωμος pedestal
οὐδὲ ουδε not even; neither
ἐπὶ επι in; on
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
ος who; what
ἐποίησαν ποιεω do; make
οἱ ο the
δάκτυλοι δακτυλος finger
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ὄψονται οραω view; see
τὰ ο the
δένδρα δενδρον tree
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
τὰ ο the
βδελύγματα βδελυγμα abomination
αὐτῶν αυτος he; him
17:8
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשְׁעֶ֔ה yišʕˈeh שׁעה look
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מִּזְבְּחֹ֖ות mmizbᵊḥˌôṯ מִזְבֵּחַ altar
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
יָדָ֑יו yāḏˈāʸw יָד hand
וַ wa וְ and
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֤וּ ʕāśˈû עשׂה make
אֶצְבְּעֹתָיו֙ ʔeṣbᵊʕōṯāʸw אֶצְבַּע finger
לֹ֣א lˈō לֹא not
יִרְאֶ֔ה yirʔˈeh ראה see
וְ wᵊ וְ and
הָ הַ the
אֲשֵׁרִ֖ים ʔᵃšērˌîm אֲשֵׁרָה asherah
וְ wᵊ וְ and
הָ הַ the
חַמָּנִֽים׃ ḥammānˈîm חַמָּן incense-stand
17:8. et non inclinabitur ad altaria quae fecerunt manus eius et quae operati sunt digiti eius non respiciet lucos et delubra
And he shall not look to the altars which his hands made; and he shall not have respect to the things that his fingers wrought, such as groves and temples.
17:8. And he will not bow before the altars that his hands have made. And he will not consider the things that his fingers have made, the sacred groves and the shrines.
17:8. And he shall not look to the altars, the work of his hands, neither shall respect [that] which his fingers have made, either the groves, or the images.
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Adam Clarke: Commentary on the Bible - 1831
17:8: The altars, the work of his hands "The altars dedicated to the work of his hands" - The construction of the words, and the meaning of the sentence, in this place are not obvious; all the ancient Versions, and most of the modern, have mistaken it. The word מעשה maaseh, "the work," stands in regimine with מזבחות mizbechoth, "altars," not in opposition to it; it means the, altars of the work of their hand; that is of the idols, which are the work of their hands. Thus Kimchi has explained it, and Le Clerc has followed him.
Albert Barnes: Notes on the Bible - 1834
17:8: And he shall not look to the altars - That is, the altars of the gods which the Syrians worshipped, and the altars of the false gods which had been erected in the land of Israel or Samaria by its wicked kings, and particularly by Ahaz. Ahaz fancied an altar which he saw at Damascus when on a visit to Tiglath-pileser, and ordered Urijah the priest to construct one like it in Samaria, on which he subsequently offered sacrifice Kg2 16:10-13. It is well known, also, that the kings of Israel and Judah often reared altars to false gods in the high places and the groves of the land (see Kg2 21:3-5). The Ephraimites were particularly guilty in this respect Hos 8:11 : 'Because Ephraim hath made many altars to sin, altars shall be unto him to sin.'
Which his fingers have made - Perhaps indicating that the idols which they worshipped had been constructed with special art and skill (see Isa 2:8).
Either the groves - The altars of idols were usually erected in groves, and idols were worshipped there before temples were raised (see Exo 34:13; Deu 7:5; Deu 12:3; Jdg 3:7; Kg1 14:23; Kg1 18:19; Ch2 33:3; compare the notes at Isa 1:29).
Or the images - Margin, 'Sun images' (חמנים chamā nı̂ ym). This word is used to denote idols in general in Lev 26:30; Ch2 24:4. But it is supposed to denote properly images erected to the sun, and to be derived from חמה chamā h, "the sun." Thus the word is used in Job 30:28; Isa 24:23; Isa 30:26; Sol 6:10. The word, according to Gesenius, is of Persian origin (Commentary in loc.) The sun was undoubtedly worshipped by the ancient idolaters, and altars or images would be erected to it (see the notes at Job 31:26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: he shall: Isa 1:29, Isa 2:18-21, Isa 27:9, Isa 30:22; Ch2 34:6, Ch2 34:7; Eze 36:25; Hos 14:8; Zep 1:3; Zac 13:2
the work: Isa 2:8, Isa 31:6, Isa 31:7, Isa 44:15, Isa 44:19, Isa 44:20; Hos 8:4-6, Hos 10:1, Hos 10:2, Hos 13:1, Hos 13:2; Mic 5:13, Mic 5:14
images: or, sun-images, Ch2 14:5, Ch2 34:4 *marg.
John Gill
17:8 And he shall not took to the altars, the work of his hands,.... That is, to altars erected to the worship of idols, which are both the works of men's hands, so as to serve at them, and sacrifice upon them. Kimchi observes, that the latter clause is not to be understood as belonging to the former, but as distinct from it, and signifies idols which men have made; otherwise all altars, even the altars of God, were the works of men, which yet it was right to look unto, and offer sacrifice upon; but idol altars, and idols themselves, are here meant: and a good man will not look unto his good works as altars to atone for sin; he knows that nothing that a creature can do can expiate sin; that his best works are such as are due to God, and therefore can never atone for past crimes; that Jesus Christ is only the altar, sacrifice, and priest, to whom he looks for, and from whom he receives the atonement:
neither shall respect that which his fingers have made, either the groves or the images; both might be said to be made by the fingers of men, the former being planted, and, the latter carved and fashioned by them; whether by groves are meant clusters of trees, where idols and altars were placed, or medals struck with such a representation on them, and also whatever images are here designed: the word signifies sun images, images made to represent the sun, or for the honour and worship of it. Aben Ezra says they were images made according to the likeness of chariots for the sun. The Targum renders it "temples", such as were dedicated to the sun; though some understand by it sunny places, where their idols were set and sunburnt, as distinct from shady groves. Good men will not took to their own works, what their fingers have wrought, as groves to shelter them from divine wrath and vengeance, or as idols to bow down to, trust in, and depend upon for salvation; but reject them, and look to Christ only.
John Wesley
17:8 Not look - Not trust to them, or to worship offered to idols upon them. The work - Their own inventions. Groves - Which were devised by men, as fit places for the worship of their gods. Images - Worshipped in their groves.
Robert Jamieson, A. R. Fausset and David Brown
17:8 groves--A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as Baal or Bel is the king. Hence the expression, "image of the grove," is explained (4Kings 21:7).
images--literally, "images to the sun," that is, to Baal, who answers to the sun, as Astarte to the hosts of heaven (4Kings 23:5; Job 31:26).
17:917:9: Յաւուր յայնմիկ եղիցին քաղաքք քո լքեալք. զոր օրինակ լքա՛ն Ամուրհացիքն եւ Խեւացիքն յերեսաց որդւոցն Իսրայէլի, եւ եղիցին աւերա՛կք.
9 Այն օրը քո քաղաքները պիտի լքուեն ու աւերակ դառնան, ինչպէս որ Իսրայէլի զաւակների երեսից անհետացան ամորհացիներն ու խեւացիները:
9 Այն օրը անոր ամուր քաղաքները, Իսրայէլի որդիներուն երեսէն լքուած Անպիտան թուփերու եւ բարձր ոստերու պիտի նմանին Ու աւերակ պիտի ըլլան։
Յաւուր յայնմիկ եղիցին քաղաքք [256]քո լքեալք, զոր օրինակ լքան Ամովրհացիքն եւ Խեւացիքն`` յերեսաց որդւոցն Իսրայելի, եւ եղիցին աւերակք:

17:9: Յաւուր յայնմիկ եղիցին քաղաքք քո լքեալք. զոր օրինակ լքա՛ն Ամուրհացիքն եւ Խեւացիքն յերեսաց որդւոցն Իսրայէլի, եւ եղիցին աւերա՛կք.
9 Այն օրը քո քաղաքները պիտի լքուեն ու աւերակ դառնան, ինչպէս որ Իսրայէլի զաւակների երեսից անհետացան ամորհացիներն ու խեւացիները:
9 Այն օրը անոր ամուր քաղաքները, Իսրայէլի որդիներուն երեսէն լքուած Անպիտան թուփերու եւ բարձր ոստերու պիտի նմանին Ու աւերակ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 В тот день укрепленные города его будут, как развалины в лесах и на вершинах гор, оставленные пред сынами Израиля, и будет пусто.
17:9 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσονται ειμι be αἱ ο the πόλεις πολις city σου σου of you; your ἐγκαταλελειμμέναι εγκαταλειπω abandon; leave behind ὃν ος who; what τρόπον τροπος manner; by means ἐγκατέλιπον εγκαταλειπω abandon; leave behind οἱ ο the Αμορραῖοι αμορραιος and; even οἱ ο the Ευαῖοι ευαιος from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔσονται ειμι be ἔρημοι ερημος lonesome; wilderness
17:9 בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he יִהְי֣וּ׀ yihyˈû היה be עָרֵ֣י ʕārˈê עִיר town מָעֻזֹּ֗ו māʕuzzˈô מָעֹוז fort כַּ ka כְּ as עֲזוּבַ֤ת ʕᵃzûvˈaṯ עזב leave הַ ha הַ the חֹ֨רֶשׁ֙ ḥˈōreš חֹרֶשׁ wood וְ wᵊ וְ and הָ֣ hˈā הַ the אָמִ֔יר ʔāmˈîr אָמִיר branch אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָזְב֔וּ ʕāzᵊvˈû עזב leave מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הָיְתָ֖ה hāyᵊṯˌā היה be שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
17:9. in die illa erunt civitates fortitudinis eius derelictae sicut aratra et segetes quae derelictae sunt a facie filiorum Israhel et erit desertaIn that day his strong cities shall be forsaken, as the ploughs, and the corn that were left before the face of the children of Israel, and thou shalt be desolate.
9. In that day shall his strong cities be as the forsaken places in the wood and on the mountain top, which were forsaken from before the children of Israel: and it shall be a desolation.
17:9. In that day, his strong cities will be abandoned, like the plows and the grain fields which were left behind before the face of the sons of Israel, and you shall be deserted.
17:9. In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.
In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation:

17:9 В тот день укрепленные города его будут, как развалины в лесах и на вершинах гор, оставленные пред сынами Израиля, и будет пусто.
17:9
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσονται ειμι be
αἱ ο the
πόλεις πολις city
σου σου of you; your
ἐγκαταλελειμμέναι εγκαταλειπω abandon; leave behind
ὃν ος who; what
τρόπον τροπος manner; by means
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
οἱ ο the
Αμορραῖοι αμορραιος and; even
οἱ ο the
Ευαῖοι ευαιος from; away
προσώπου προσωπον face; ahead of
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔσονται ειμι be
ἔρημοι ερημος lonesome; wilderness
17:9
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
יִהְי֣וּ׀ yihyˈû היה be
עָרֵ֣י ʕārˈê עִיר town
מָעֻזֹּ֗ו māʕuzzˈô מָעֹוז fort
כַּ ka כְּ as
עֲזוּבַ֤ת ʕᵃzûvˈaṯ עזב leave
הַ ha הַ the
חֹ֨רֶשׁ֙ ḥˈōreš חֹרֶשׁ wood
וְ wᵊ וְ and
הָ֣ hˈā הַ the
אָמִ֔יר ʔāmˈîr אָמִיר branch
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָזְב֔וּ ʕāzᵊvˈû עזב leave
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הָיְתָ֖ה hāyᵊṯˌā היה be
שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
17:9. in die illa erunt civitates fortitudinis eius derelictae sicut aratra et segetes quae derelictae sunt a facie filiorum Israhel et erit deserta
In that day his strong cities shall be forsaken, as the ploughs, and the corn that were left before the face of the children of Israel, and thou shalt be desolate.
17:9. In that day, his strong cities will be abandoned, like the plows and the grain fields which were left behind before the face of the sons of Israel, and you shall be deserted.
17:9. In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.
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
9: Развалины в лесах... Новейшие критики считают более естественным перевод LXX на это место и переводят слова 2-й половины стиха так: "как развалины, оставшиеся от городов Гевитов и Аммореев".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. 10 Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: 11 In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.
Here the prophet returns to foretel the woeful desolations that should be made in the land of Israel by the army of the Assyrians. 1. That the cities should be deserted. Even the strong cities, which should have protected the country, shall not be able to protect themselves: They shall be as a forsaken bough and an uppermost branch of an old tree, which has gone to decay, is forsaken of its leaves, and appears on the top of the tree, bare, and dry, and dead; so shall their strong cities look when the inhabitants have deserted them and the victorious army of the enemy pillaged and defaced them, v. 9. They shall be as the cities (so it may be supplied) which the Canaanites left, the old inhabitants of the land, because of the children of Israel, when God brought them in with a high hand, to take possession of that good land, cities which they built not. As the Canaanites then fled before Israel, so Israel should now flee before the Assyrians. And herein the word of God was fulfilled, that, if they committed the same abominations, the land should spue them out, as it spued out the nations that were before them (Lev. xviii. 28), and that as, while they had God on their side, one of them chased a thousand, so, when they had made him their enemy, a thousand of them should flee at the rebuke of one; so that in the cities should be desolation, according to the threatenings in the law, Lev. xxvi. 31; Deut. xxviii. 51. 2. That the country should be laid waste, v. 10, 11. Observe here, (1.) The sin that had provoked God to bring so great a destruction upon that pleasant land. It was for the iniquity of those that dwelt therein. "It is because thou hast forgotten the God of thy salvation and all the great salvations he has wrought for thee, hast forgotten thy dependence upon him and obligations to him, and hast not been mindful of the rock of thy strength, not only who is himself a strong rock, but who has been thy strength many a time, or thou wouldst have been sunk and broken long since." Note, The God of our salvation is the rock of our strength; and our forgetfulness and unmindfulness of him are at the bottom of all sin. Therefore have we perverted our way, because we have forgotten the Lord our God, and so we undo ourselves. (2.) The destruction itself, aggravated by the great care they took to improve their land and to make it yet more pleasant. [1.] Look upon it at the time of the seedness, and it was all like a garden and a vineyard; that pleasant land was replenished with pleasant plants, the choicest of its own growth; nay, so nice and curious were the inhabitants that, not content with them, they sent to all the neighbouring countries for strange slips, the more valuable for being strange, uncommon, far-fetched, and dear-bought, though perhaps they had of their own not inferior to them. This was an instance of their pride and vanity, and (that ruining error) their affection to be like the nations. Wheat, and honey, and oil were their staple commodities (Ezek. xxvii. 17); but, not content with these, they must have flowers and greens with strange names imported from other nations, and a great deal of care and pains must be taken by hot-beds to make these plants to grow; the soil must be forced, and they must be covered with glasses to shelter them, and early in the morning the gardeners must be up to make the seed to flourish, that it may excel those of their neighbours. The ornaments of nature are not to be altogether slighted, but it is a folly to be over-fond of them, and to bestow more time, and cost, and pains about them than they deserve, as many do. But here this instance seems to be put in general for their great industry in cultivating their ground, and their expectations from it accordingly; they doubt not but their plants will grow and flourish. But, [2.] Look upon the same ground at the time of harvest, and it is all like a wilderness, a dismal melancholy place, even to the spectators, much more to the owners; for the harvest shall be a heap, all in confusion, in the day of grief and of desperate sorrow. The harvest used to be a time of joy, of singing and shouting (ch. xvi. 10); but this harvest the hungry eat up (Job v. 5), which makes it a day of grief, and the more because the plants were pleasant and costly (v. 10) and their expectations proportionably raised. The harvest had sometimes been a day of grief, if the crop was thin and the weather unseasonable; and yet in that case there was hope that the next would be better. But this shall be desperate sorrow, for they shall see not only this year's products carried off, but the property of the ground altered and their conquerors lords of it. The margin reads it, The harvest shall be removed (into the enemy's country or camp, Deut. xxviii. 33) in the day of inheritance (when thou thoughtest to inherit it), and there shall be deadly sorrow. This is a good reason why we should not lay up our treasure in those things which we may so quickly be despoiled of, but in that good part which shall never be taken away from us.
Adam Clarke: Commentary on the Bible - 1831
17:9: As a forsaken bough, and an uppermost branch "the Hivites and the Amorites" - החרש והאמיר hachoresh vehaamir. No one has ever yet been able to make any tolerable sense of these words. The translation of the Septuagint has happily preserved what seems to be the true reading of the text, as it stood in the copies of their time; though the words are now transposed, either in the text or in their Version; οἱ Αμαρῥαιοι και οἱ Ευαιοι, "the Amorites and the Hivites." It is remarkable that many commentators, who never thought of admitting the reading of the Septuagint, understand the passage as referring to that very event which their Version expresses; so that it is plain that nothing can be more suitable to the context. "My father," says Bishop Lowth, "saw the necessity of admitting this variation at a time when it was not usual to make so free with the Hebrew text." Mr. Parkhurst is not satisfied with the prelate's adoption of the reading of the Septuagint, "the Hivites and the Amorites." He thinks the difficult words should be thus rendered; he takes the whole verse: "And his fortified cities shall be like the leaving, or what is left כעזובת caazubath, of or in a ploughed field, החרש hachoresh, or on a branch which they leave coram, before, the children of Israel." Which he considers a plain reference to the Mosaic laws relative to the not gleaning of their ploughed fields, vineyards, and oliveyards, but leaving עזב ozeb, somewhat of the fruits, for the poor of the land; Lev 9:9, Lev 9:10; Deu 24:19-21, in the Hebrew. I fear that the text is taken by storm on both interpretations. One MS. has כל ערי col arey, "all the cities;" and instead of החלש hachalash, "of the branch," six MSS. have החדש hachodesh, "of the month." But this is probably a mistake.
Albert Barnes: Notes on the Bible - 1834
17:9: His strong cities - The cities of the united kingdoms of Damascus and Samaria.
Be as a forsaken bough - There has been much difficulty in the interpretation of this passage. Lowth says, 'No one has ever been able to make any tolerable sense of these words;' and proposes himself the translation,
In that day shall his strongly fenced cities become
Like the desertion of the Hivites and the Amorites;
Following in this the translation of the Septuagint, but doing violence to the Hebrew text. Rosenmuller translates it, 'As the remnant of a grove when the thicket is cut down, and when few trees are left.' The word rendered 'bough' (חרשׁ choresh) means, properly, a thicket, or thick foliage, a wood that is entangled or intricate Sa1 23:15-16, Sa1 23:18; Ch2 27:4; and probably this is the idea here. The phrase may be rendered, 'as the leavings or residue of a grove, copse, or entangled wood;' and the idea is, that as a "few" trees might be left when the axeman cuts down the grove, so a few inferior and smaller towns should be left in the desolation that would come upon Damascus.
And an uppermost branch - Isa 17:6. As a few berries are left in the topmost branch of the olive, or the vine, so shall I a few cities or people be left in the general desolation.
Which they left - Which "are" left, or which the invaders would leave.
Because of the children of Israel - literally, 'from the face,' that is, before the children of Israel. Lowth supposes that it refers to the Amorites, who left their land before the Israelites, or gave up their land for them. Vitringa renders it, 'On account of the children of Israel;' and supposes that it means that a few cities were spared by the purpose of God in the invasion by Tiglath-pileser, to be a residence of the Israelites that should remain; or that, for some reason which is not known, the Assyrians chose to spare a few towns, and not wholly to destroy the country. The "general" idea is plain, that a few towns would be left, and that it would be "before" the children of Israel, or in their presence, or in order that they might continue to dwell in them. Jerome interprets the whole as referring to the time when the land of Judea was forsaken on the invasion of the Romans.
And there shall be desolation - The land shall be desolated, except the few cities and towns that shall be left, like the gleaning of the olive tree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: Isa 17:4, Isa 17:5, Isa 6:11-13, Isa 7:16-20, Isa 9:9-12, Isa 24:1-12, Isa 27:10, Isa 28:1-4; Hos 10:14; Hos 13:15, Hos 13:16; Amo 3:11-15, Amo 7:9; Mic 5:11, Mic 6:16, Mic 7:13
Carl Friedrich Keil and Franz Delitzsch
17:9
Third turn: "In that day will his fortified cities be like the ruins of the forest and of the mountain top, which they cleared before the sons of Israel: and there arises a waste place. For thou hast forgotten the God of thy salvation, and hast not thought of the Rock of thy stronghold, therefore thou plantedst charming plantations, and didst set them with strange vines. In the day that thou plantedst, thou didst make a fence; and with the morning dawn thou madest thy sowing to blossom: a harvest heap in the day of deep wounds and deadly sorrow of heart." The statement in Is 17:3, "The fortress of Ephraim is abolished," is repeated in Is 17:9 in a more descriptive manner. The fate of the strongly fortified cities of Ephraim would be the same as that of the old Canaanitish castles, which were still to be discerned in their antiquated remains, either in the depths of forests or high up on the mountains. The word ‛azubâh, which the early translators quite misunderstood, signifies, both here and in Is 6:12, desolate places that have gone to ruin. They also misunderstood והאמיר הסהרשׁ. The Septuagint renders it, by a bold conjecture, οἱ Αμοῤῥηαῖοι καὶ οὶ Εὐαῖοι; but this is at once proved to be false by the inversion of the names of the two peoples, which was very properly thought to be necessary. האמיר undoubtedly signifies the top of a tree, which is quite unsuitable here. But as even this meaning points back to אמר, extollere, efferre (see at Ps 94:4), it may also mean the mountain-top. The name hâ'emori (the Amorites: those who dwell high up in the mountains) proves the possibility of this; and the prophet had this name in his mind, and was guided by it in his choice of a word. The subject of עזבוּ is self-evident. And the reason why only the ruins in forests and on mountains are mentioned is, that other places, which were situated on the different lines of traffic, merely changed their inhabitants when the land was taken by Israel. The reason why the fate of Ephraim's fortified castles was the same as that of the Amoritish castles, which were then lying in ruins, was that Ephraim, as stated in Is 17:10, had turned away from its true rocky stronghold, namely from Jehovah. It was a consequence of this estrangement from God, that Ephraim planted נעמנים נטעי, plantations of the nature of pleasant things, or pleasant plantations (compare on Ps 78:49, and Ewald, 287, ab), i.e., cultivated all kinds of sensual accompaniments to its worship, in accordance with its heathen propensities; and sowed, or rather (as zemōrâh is the layer of a vine) "set," this garden-ground, to which the suffix ennu refers, with strange grapes, by forming an alliance with a zâr (a stranger), namely the king of Damascus. On the very day of the planting, Ephraim fenced it carefully (this is the meaning of the pilpel, sigsēg from שׂוּג = סוּג, not "to raise," as no such verb as שׂוּג = שׂגה, סגא, can be shown to exist), that is to say, he ensured the perpetuity of these sensuous modes of worship as a state religion, with all the shrewdness of a Jeroboam (see Amos 7:13). And the very next morning he had brought into blossom what he had sown: the foreign layer had shot up like a hot-house plant, i.e., the alliance had speedily grown into a hearty agreement, and had already produced one blossom at any rate, viz., the plan of a joint attack upon Judah. But this plantation, which was so flattering and promising for Israel, and which had succeeded so rapidly, and to all appearance so happily, was a harvest heap for the day of the judgment. Nearly all modern expositors have taken nēd as the third person (after the form mēth, Ges. 72, Anm. 1), and render it "the harvest flees;" but the third person of נוּד would be נד, like the participle in Gen 4:12; whereas the meaning cumulus (a heap), which it has elsewhere as a substantive, is quite appropriate, and the statement of the prophet resembles that of the apostle in Rom 2:5. The day of the judgment is called "the day of נחלה" (or, according to another reading, נחלה), not, however, as equivalent to nachal, a stream (Luzzatto, in giorno di fiumana), as in Ps 124:4 (the tone upon the last syllable proves this), nor in the sense of "in the day of possession," as Rosenmller and others suppose, since this necessarily gives to נד the former objectionable and (by the side of קציר) improbable verbal sense; but as the feminine of nachleh, written briefly for maccâh nachlâh (Jer 14:17), i.e., inasmuch as it inflicts grievous and mortal wounds. Ephraim's plantation is a harvest heap for that day (compare kâtzir, the harvest of punishment, in Hos 6:11 and Jer 51:33); and the hope set upon this plantation is changed into אנוּשׁ כּאב, a desperate and incurable heartfelt sorrow (Jer 30:15). The organic connection between Is 17:12-14, which follow, and the oracle concerning Damascus and Israel, has also been either entirely misunderstood, or not thoroughly appreciated. The connection is the following: As the prophet sets before himself the manner in which the sin of Ephraim is punished by Asshur, as the latter sweeps over the Holy Land, the promise which already began to dawn in the second turn bursts completely through: the world-power is the instrument of punishment in the hands of Jehovah, but not for ever.
Geneva 1599
17:9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which (l) they left because of the children of Israel: and there shall be desolation.
(l) As the Canaanites left their cities when God placed the Israelites there, so the cities of Israel will not be able to defend their inhabitants any more than bushes, when God will send the enemy to plague them.
John Gill
17:9 In that day shall his strong cities be as a forsaken bough, and an uppermost branch,.... Meaning the strong cities of Ephraim or Jacob, the ten tribes, which should be forsaken of their inhabitants; having fled from before the enemy, or being slain or carried captive; like a bough of a tree, that is forsaken stripped of its leaves, and an uppermost branch of a tree that is dead and dry, and has nothing on it:
which they left; or "as they left", or "were left":
because of the children of Israel; "from the face of" them; or for fear of them; that is, the same cities which the Canaanites left; and as they left them, or were left by them, for fear of the Israelites; the same, and in the same manner, shall they be left by the Israelites, for fear of the Assyrians; and so the Septuagint version reads the words,
"in that day thy cities shall be forsaken, in like manner as the Amorites and Hivites left them, from the face of the children of Israel;''
and this sense is given by Aben Ezra and Kimchi: though some interpret it of some places being spared and left for the remnant to dwell in; but what follows in this verse, and in the next Is 17:10, shows the contrary sense:
and there shall be desolation; over all those cities, and in all the land; though Aben Ezra particularly applies it to Samaria, the royal city. Jerom interprets the whole of the cities of Judea being forsaken of their inhabitants, when the Romans besieged Jerusalem, and made the land desolate; which calamity came upon them, for their neglect and forgetfulness of Jesus the Saviour.
John Wesley
17:9 In - The day of Jacob's trouble, of which he spake Is 17:4. Uppermost branch - Which he that prunes the tree neglects, because he esteems it useless and inconsiderable. Left - Which they (the Canaanites) left or forsook because of (or for fear of) the children of Israel. And this was a fit example, to awaken the Israelites to a serious belief of this threatening, because God had inflicted the same judgment upon the Canaanites, for the same sins of which they were guilty.
Robert Jamieson, A. R. Fausset and David Brown
17:9 forsaken bough--rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare Is 17:6).
which they left because of--rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [MAURER]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.
17:1017:10: փոխանակ զի թողեր զԱստուած զփրկիչ քո, եւ զՏէր զօգնական քո ո՛չ յիշեցեր. վասն այսորիկ տնկեսցես տունկ անհաւատ, եւ սերմն անհաւատ[9772]. [9772] Ոմանք. Եւ զՏէր Աստուած զօգնական քո... վասն այնորիկ։
10 Քանի որ դու թողեցիր քո փրկիչ Աստծուն եւ չյիշեցիր Տիրոջը՝ քո օգնականին, դրա համար էլ անհաւատ տունկ եւ անհաւատ սերմ պիտի տնկես:
10 Քանի որ դուն քու փրկութեանդ Աստուածը մոռցար Եւ քու զօրութեանդ Վէմը չյիշեցիր, Անոր համար հաճելի տունկեր պիտի տնկես Եւ օտար երկրէ բերուած տունկեր պիտի տնկես։
փոխանակ զի թողեր զԱստուած զփրկիչ քո, եւ [257]զՏէր զօգնական`` քո ոչ յիշեցեր, վասն այսորիկ տնկեսցես [258]տունկ անհաւատ եւ սերմն անհաւատ. յաւուր յորում տնկեսցես` վրիպեսցես:

17:10: փոխանակ զի թողեր զԱստուած զփրկիչ քո, եւ զՏէր զօգնական քո ո՛չ յիշեցեր. վասն այսորիկ տնկեսցես տունկ անհաւատ, եւ սերմն անհաւատ[9772].
[9772] Ոմանք. Եւ զՏէր Աստուած զօգնական քո... վասն այնորիկ։
10 Քանի որ դու թողեցիր քո փրկիչ Աստծուն եւ չյիշեցիր Տիրոջը՝ քո օգնականին, դրա համար էլ անհաւատ տունկ եւ անհաւատ սերմ պիտի տնկես:
10 Քանի որ դուն քու փրկութեանդ Աստուածը մոռցար Եւ քու զօրութեանդ Վէմը չյիշեցիր, Անոր համար հաճելի տունկեր պիտի տնկես Եւ օտար երկրէ բերուած տունկեր պիտի տնկես։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 Ибо ты забыл Бога спасения твоего, и не воспоминал о скале прибежища твоего; оттого развел увеселительные сады и насадил черенки от чужой лозы.
17:10 διότι διοτι because; that κατέλιπες καταλειπω leave behind; remain τὸν ο the θεὸν θεος God τὸν ο the σωτῆρά σωτηρ savior σου σου of you; your καὶ και and; even κυρίου κυριος lord; master τοῦ ο the βοηθοῦ βοηθος helper σου σου of you; your οὐκ ου not ἐμνήσθης μιμνησκω remind; remember διὰ δια through; because of τοῦτο ουτος this; he φυτεύσεις φυτευω plant φύτευμα φυτευμα unfaithful; unbelievable καὶ και and; even σπέρμα σπερμα seed ἄπιστον απιστος unfaithful; unbelievable
17:10 כִּ֤י kˈî כִּי that שָׁכַ֨חַתְּ֙ šāḵˈaḥat שׁכח forget אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׁעֵ֔ךְ yišʕˈēḵ יֵשַׁע help וְ wᵊ וְ and צ֥וּר ṣˌûr צוּר rock מָעֻזֵּ֖ךְ māʕuzzˌēḵ מָעֹוז fort לֹ֣א lˈō לֹא not זָכָ֑רְתְּ zāḵˈārt זכר remember עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus תִּטְּעִי֙ tiṭṭᵊʕˌî נטע plant נִטְעֵ֣י niṭʕˈê נֶטַע plantation נַעֲמָנִ֔ים naʕᵃmānˈîm נַעֲמָנִים pleasant places וּ û וְ and זְמֹ֥רַת zᵊmˌōraṯ זְמֹורָה shoot זָ֖ר zˌār זָר strange תִּזְרָעֶֽנּוּ׃ tizrāʕˈennû זרע sow
17:10. quia oblita es Dei salvatoris tui et Fortis adiutoris tui non es recordata propterea plantabis plantationem fidelem et germen alienum seminabisBecause thou hast forgotten God thy saviour, and hast not remembered thy strong helper: therefore shalt thou plant good plants, and shalt sow strange seed.
10. For thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength; therefore thou plantest pleasant plants, and settest it with strange slips:
17:10. For you have forgotten God your Savior, and you have not remembered your strong Helper. Because of this, you will plant trustworthy plants, but you will sow a foreign seed.
17:10. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:
Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:

17:10 Ибо ты забыл Бога спасения твоего, и не воспоминал о скале прибежища твоего; оттого развел увеселительные сады и насадил черенки от чужой лозы.
17:10
διότι διοτι because; that
κατέλιπες καταλειπω leave behind; remain
τὸν ο the
θεὸν θεος God
τὸν ο the
σωτῆρά σωτηρ savior
σου σου of you; your
καὶ και and; even
κυρίου κυριος lord; master
τοῦ ο the
βοηθοῦ βοηθος helper
σου σου of you; your
οὐκ ου not
ἐμνήσθης μιμνησκω remind; remember
διὰ δια through; because of
τοῦτο ουτος this; he
φυτεύσεις φυτευω plant
φύτευμα φυτευμα unfaithful; unbelievable
καὶ και and; even
σπέρμα σπερμα seed
ἄπιστον απιστος unfaithful; unbelievable
17:10
כִּ֤י kˈî כִּי that
שָׁכַ֨חַתְּ֙ šāḵˈaḥat שׁכח forget
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׁעֵ֔ךְ yišʕˈēḵ יֵשַׁע help
וְ wᵊ וְ and
צ֥וּר ṣˌûr צוּר rock
מָעֻזֵּ֖ךְ māʕuzzˌēḵ מָעֹוז fort
לֹ֣א lˈō לֹא not
זָכָ֑רְתְּ zāḵˈārt זכר remember
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
תִּטְּעִי֙ tiṭṭᵊʕˌî נטע plant
נִטְעֵ֣י niṭʕˈê נֶטַע plantation
נַעֲמָנִ֔ים naʕᵃmānˈîm נַעֲמָנִים pleasant places
וּ û וְ and
זְמֹ֥רַת zᵊmˌōraṯ זְמֹורָה shoot
זָ֖ר zˌār זָר strange
תִּזְרָעֶֽנּוּ׃ tizrāʕˈennû זרע sow
17:10. quia oblita es Dei salvatoris tui et Fortis adiutoris tui non es recordata propterea plantabis plantationem fidelem et germen alienum seminabis
Because thou hast forgotten God thy saviour, and hast not remembered thy strong helper: therefore shalt thou plant good plants, and shalt sow strange seed.
17:10. For you have forgotten God your Savior, and you have not remembered your strong Helper. Because of this, you will plant trustworthy plants, but you will sow a foreign seed.
17:10. Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:
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
10: Увеселительные сады. Многие из новейших критиков (Duhm, Marti, Condamin и др.) полагают, что здесь идет речь о садах в честь Адониса, любимца Венеры; растерзанного вепрем и потом опять ожившего в июне месяце. Этот месяц у греков и назывался месяцем Адониса. Гречанки в особых, посвященных Адонису, садах воспоминали его оживление, жертвуя своей невинностью, после того как предварительно справляли с печалью день его кончины. Самое слово naamanim - "увеселительный" напоминает собою греческое название цветка, посвященного Адонису, anemwnh (по-арабски красный анемон носит название: Адонисова рана). По всей вероятности, евреи заимствовали культ Адониса у сирийцев (4: Цар 16:10-13), которые сами познакомились с ним в Финикии. Многие толкователи отождествляют Адониса с упоминаемым у пророка Иезекииля Фаммузом (8:14).

Черенки от чужой лозы... - намек на увлечение израильтян чуждыми культами (ср. Иер 2:21).
Adam Clarke: Commentary on the Bible - 1831
17:10: Strange slips "Shoots from a foreign soil" - The pleasant plants, and shoots from a foreign soil, are allegorical expressions for strange and idolatrous worship; vicious and abominable practices connected with it; reliance on human aid, and on alliances entered into with the neighboring nations, especially Egypt; to all which the Israelites were greatly addicted, and in their expectations from which they should be grievously disappointed.
Albert Barnes: Notes on the Bible - 1834
17:10: Because thou ... - Because the kingdom of Israel or Samaria had done it.
The God of thy salvation - The God in whom alone was salvation; or who alone could protect thee (compare Mic 7:7; Hos 2:15).
The rock of thy strength - God. A rock of strength is a strongly fortified place; or a rock which an enemy could not successfully assail. High rocks were selected as a place of refuge from an invading foe (see the notes at Isa 1:10, Isa 1:21). In allusion to this, God is often called "a Rock," and a strong tower Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30-31, Deu 32:37; Sa1 2:2; Sa2 22:2-3, Sa2 22:32; Psa 18:31, Psa 18:46; Psa 19:14; Psa 28:1; Psa 30:1-2.
Shalt thou plant pleasant plants - Plants that are suited to produce pleasure or delight; that is, you shall cultivate your fields, and set them out with choice vines and plants in hope of a future harvest, but you shall be disappointed.
And shall set it with strange slips - The word 'slips' means the "cuttings" of the vine that are set in the ground to grow; or the shoot or sucker that is taken off and "set out," or put in the earth to take root and grow, as is often done by farmers and gardeners. The word 'strange' here means "foreign," those which are procured from a distance, and which are, therefore, esteemed valuable; plants selected with care. This does not mean, as Lowth supposes, strange and idolatrous worship, and the vicious practices connected with it; but it means that, though they should be at great pains and expense in cultivating their land, yet the enemy would come in and make it desolate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: thou hast: Isa 51:13; Deu 6:12, Deu 8:11, Deu 8:14, Deu 8:19; Psa 9:17, Psa 106:13, Psa 106:21; Jer 2:32, Jer 17:13; Hos 2:13, Hos 2:14, Hos 4:6, Hos 8:14, Hos 13:6, Hos 13:7
the God: Isa 12:2; Ch1 16:35; Psa 65:5, Psa 68:19, Psa 68:20, Psa 79:9, Psa 85:4; Hab 3:18
the rock: Isa 26:4; Deu 32:4, Deu 32:15; Psa 18:2, Psa 31:2
shalt thou: Isa 65:21, Isa 65:22; Lev 26:16, Lev 26:20; Deu 28:30, Deu 28:38-42; Jer 12:13; Amo 5:11; Zep 1:13
Geneva 1599
17:10 Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with foreign (m) slips:
(m) Which are excellent and brought out of other countries.
John Gill
17:10 Because thou hast forgotten the God of thy salvation,.... Who had been the author of salvation to them many a time, in Egypt, at the Red Sea, and in various instances since; and yet they had forgot his works of mercy and goodness, and had left his worship, and gone after idols; and this was the cause of their cities being forsaken, and becoming a desolation:
and hast not been mindful of the rock of thy strength; or strong Rock, who had supplied and supported them, protected and defended them:
therefore shalt thou plant pleasant plants; or "plants of pleasant fruit" (s), or "plants of Naamanim"; and so Aben Ezra takes it to be the proper name of a plant in the Arabic language, and which he says is a plant that grows very quick; perhaps he means "Anemone", which is so called in that language (t), and is near to it in sound; though rather, not any particular plant is meant, but all sorts of pleasant plants, flowers, and fruit trees, with which the land of Israel abounded:
and shall set it with strange slips; with foreign ones, such as are brought from other countries, and are scarce and dear, and highly valued; and by "plants" and "slips" may be meant false and foreign doctrines, inculcating idolatry and superstition, which are pleasing to the flesh (u).
(s) "plantas amaenorum fructuum", Piscator. (t) Alnaaman "Anemone", in Avicenna, l. 256. 1. "vel a colore sanguineo, vel quod ab illo adamaretur rege", Golius, col. 2409. Castel. col. 2346. (u) So Vitringa.
John Wesley
17:10 Thou - O Israel. The rock - That God who was thy only sure defence. Plants - Excellent flowers and fruit - trees. Strange - Fetched from far countries, and therefore highly esteemed.
Robert Jamieson, A. R. Fausset and David Brown
17:10 forgotten . . . God of . . . salvation . . . rock-- (Deut 32:15, Deut 32:18).
plants--rather, "nursery grounds," "pleasure-grounds" [MAURER].
set in--rather, "set them," the pleasure-grounds.
strange slips--cuttings of plants from far, and therefore valuable.
17:1117:11: յաւուր յորում տնկեսցես, վրիպեսցիս։ Ընդ առաւօտս եթէ սերմանեսցես, ծաղկեսցէ յամառն. յաւուր յորում ժառանգեցուսցես՝ որպէս հա՛յր զի թողուցու զժառանգութիւն որդւոց իւրոց[9773]։ [9773] Ոմանք. Յորում ժառանգեսցես, որպէս հայր որ թողուցու։
11 Այն օրը, երբ տնկես, պիտի մոլորուես: Եթէ անգամ կանուխ սերմանես, պիտի ծաղկի ամռանը, այն օրը, երբ կտակելու ես, ինչպէս հայրն է ժառանգութիւն թողնում իր որդիներին:
11 Տնկածդ ցորեկը պիտի աճեցնես Ու ցանածդ առաւօտուն պիտի բուսցնես, Բայց բերքին օրը հունձքը պիտի պակսի Եւ սաստիկ տրտմութիւն պիտի ըլլայ։
Ընդ առաւօտս եթէ սերմանեսցես, ծաղկեսցէ յամառն. յաւուր յորում ժառանգեցուսցես` որպէս հայր զի թողուցու զժառանգութիւն որդւոց իւրոց:

17:11: յաւուր յորում տնկեսցես, վրիպեսցիս։ Ընդ առաւօտս եթէ սերմանեսցես, ծաղկեսցէ յամառն. յաւուր յորում ժառանգեցուսցես՝ որպէս հա՛յր զի թողուցու զժառանգութիւն որդւոց իւրոց[9773]։
[9773] Ոմանք. Յորում ժառանգեսցես, որպէս հայր որ թողուցու։
11 Այն օրը, երբ տնկես, պիտի մոլորուես: Եթէ անգամ կանուխ սերմանես, պիտի ծաղկի ամռանը, այն օրը, երբ կտակելու ես, ինչպէս հայրն է ժառանգութիւն թողնում իր որդիներին:
11 Տնկածդ ցորեկը պիտի աճեցնես Ու ցանածդ առաւօտուն պիտի բուսցնես, Բայց բերքին օրը հունձքը պիտի պակսի Եւ սաստիկ տրտմութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 В день насаждения твоего ты заботился, чтобы оно росло и чтобы посеянное тобою рано расцвело; но в день собирания не куча жатвы будет, но скорбь жестокая.
17:11 τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day ᾗ ος who; what ἂν αν perhaps; ever φυτεύσῃς φυτευω plant πλανηθήσῃ πλαναω mislead; wander τὸ ο the δὲ δε though; while πρωί πρωι early ἐὰν εαν and if; unless σπείρῃς σπειρω sow ἀνθήσει ανθεω into; for ἀμητὸν αμητος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day κληρώσῃ κληροω allot καὶ και and; even ὡς ως.1 as; how πατὴρ πατηρ father ἀνθρώπου ανθρωπος person; human κληρώσῃ κληροω allot τοῖς ο the υἱοῖς υιος son σου σου of you; your
17:11 בְּ bᵊ בְּ in יֹ֤ום yˈôm יֹום day נִטְעֵךְ֙ niṭʕēḵ נֶטַע plantation תְּשַׂגְשֵׂ֔גִי tᵊśaḡśˈēḡî שׂוג [uncertain] וּ û וְ and בַ va בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning זַרְעֵ֣ךְ zarʕˈēḵ זֶרַע seed תַּפְרִ֑יחִי tafrˈîḥî פרח sprout נֵ֥ד nˌēḏ נֵד barrier קָצִ֛יר qāṣˈîr קָצִיר harvest בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day נַחֲלָ֖ה naḥᵃlˌā חלה become weak וּ û וְ and כְאֵ֥ב ḵᵊʔˌēv כְּאֵב pain אָנֽוּשׁ׃ ס ʔānˈûš . s אָנוּשׁ incurable
17:11. in die plantationis tuae labrusca et mane semen tuum florebit ablata est messis in die hereditatis et dolebit graviterIn the day of thy planting shall be the wild grape, and in the morning thy seed shall flourish: the harvest is taken away in the day of inheritance, and shall grieve thee much.
11. In the day of thy planting thou hedgest it in, and in the morning thou makest thy seed to blossom: but the harvest fleeth away in the day of grief and of desperate sorrow.
17:11. In the day of your planting, the wild grapevine and your morning seed will flourish. The harvest has been taken away to the day of inheritance, and you will grieve heavily.
17:11. In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow.
In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow:

17:11 В день насаждения твоего ты заботился, чтобы оно росло и чтобы посеянное тобою рано расцвело; но в день собирания не куча жатвы будет, но скорбь жестокая.
17:11
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
ος who; what
ἂν αν perhaps; ever
φυτεύσῃς φυτευω plant
πλανηθήσῃ πλαναω mislead; wander
τὸ ο the
δὲ δε though; while
πρωί πρωι early
ἐὰν εαν and if; unless
σπείρῃς σπειρω sow
ἀνθήσει ανθεω into; for
ἀμητὸν αμητος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
κληρώσῃ κληροω allot
καὶ και and; even
ὡς ως.1 as; how
πατὴρ πατηρ father
ἀνθρώπου ανθρωπος person; human
κληρώσῃ κληροω allot
τοῖς ο the
υἱοῖς υιος son
σου σου of you; your
17:11
בְּ bᵊ בְּ in
יֹ֤ום yˈôm יֹום day
נִטְעֵךְ֙ niṭʕēḵ נֶטַע plantation
תְּשַׂגְשֵׂ֔גִי tᵊśaḡśˈēḡî שׂוג [uncertain]
וּ û וְ and
בַ va בְּ in
הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
זַרְעֵ֣ךְ zarʕˈēḵ זֶרַע seed
תַּפְרִ֑יחִי tafrˈîḥî פרח sprout
נֵ֥ד nˌēḏ נֵד barrier
קָצִ֛יר qāṣˈîr קָצִיר harvest
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
נַחֲלָ֖ה naḥᵃlˌā חלה become weak
וּ û וְ and
כְאֵ֥ב ḵᵊʔˌēv כְּאֵב pain
אָנֽוּשׁ׃ ס ʔānˈûš . s אָנוּשׁ incurable
17:11. in die plantationis tuae labrusca et mane semen tuum florebit ablata est messis in die hereditatis et dolebit graviter
In the day of thy planting shall be the wild grape, and in the morning thy seed shall flourish: the harvest is taken away in the day of inheritance, and shall grieve thee much.
17:11. In the day of your planting, the wild grapevine and your morning seed will flourish. The harvest has been taken away to the day of inheritance, and you will grieve heavily.
17:11. In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow.
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
11: Ты заботился - с евр.: "ограждал". Пророк хотел сказать, что Израиль тщательно поддерживал у себя языческие культы и идолослужение, как посеянное в землю зерно, у Израиля на другое же утро давало ростки и цветы! Но пользы от этого Израиль не получил: в день собрания (плодов) Израиль найдет на своей ниве только великую скорбь!
Albert Barnes: Notes on the Bible - 1834
17:11: In the day ... - Thou shalt cultivate it assiduously and constantly. Thou shalt be at special pains that it may be watered and pruned, in order that it may produce abundantly.
And in the morning - With early care and attention - denoting the pains that would be bestowed on the young plant.
The harvest shall be a heap - The margin reads this, 'the harvest shall be removed in the day of inheritance, rendering it as if the word נד nê d usually meaning a heap, were derived from נוד nû d, to shake, move, wander; or, as if it were to be removed. Probably the translation in the text is correct; and the sense is, 'When from the plant which was so beautiful and valuable, and which you cherished with so much care, you expected to obtain a rich harvest, you had only sorrow and inexpressible disappointment.' The figure used here is supposed by Rosenmuller to be that of hendiadys (ἕν διὰ δυοῖν hen dia duoin)by which the phrases 'shall be an heap,' and 'desperate sorrow,' are to be taken together, meaning 'the heap of the harvest shall be inexpressible sorrow.'
In the day of grief - The word rendered 'grief' here (נחלה nachă lâ h) means, properly, "inheritance, heirship, possession," and should have been so rendered here. It means that in the day when they "hoped" to possess the result of their planting, or in the time of the usual harvest, they would obtain only grief and disappointment.
And desperate sorrow - The word rendered 'desperate' (אנשׁ 'â nash), denotes that which is "weak, mortal, incurable" Job 34:6; Jer 17:16; Jer 30:12, Jer 30:15. The sense here is, that there would be grievous disappointment, and that there would be no remedy for it; and the idea of the whole is, that calamities were coming upon the nation which would blast all their hopes, and destroy all their prospects. The prophecy was fulfilled in the invasion by Tiglath-pileser, and the army of the Assyrians.
The twelfth verse commences a new prophecy, which has no connection with that which precedes it; and which in itself gives no certain indication of the time when it was uttered, or of the people to which it relates. It is a broken and detached piece, and is evidently the description of some army rushing to conquest, and confident of success, but which was to be overtaken with sudden calamity. The entire description is so applicable to the invasion of the land of Judah by the army of Sennacherib, and his overthrow by the angel of Yahweh, that by the common consent of interpreters it has been regarded as referring to it (see the notes at isa 10). But when it was spoken, or why it was placed here, is unknown. It may be added that many commentators, and, among the rest, Gesenius, have supposed that the following chapter is a part of this prophecy. The general sense of the prophecy is, that numerous hostile nations would overrun Palestine, but that Yahweh would destroy them all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: the harvest: Isa 18:5, Isa 18:6; Job 4:8; Jer 5:31; Hos 8:7, Hos 9:1-4, Hos 9:16, Hos 10:12-15; Joe 1:5-12; Gal 6:7, Gal 6:8
a heap in the day of grief and of desperate sorrow: or, removed in the day of inheritance, and there shall be deadly sorrow. Isa 65:13, Isa 65:14; Mat 8:11, Mat 8:12; Rom 2:5, Rom 2:8, Rom 2:9
Geneva 1599
17:11 In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day (n) of grief and of desperate sorrow.
(n) As the Lord threatens the wicked in his law, (Lev 26:16).
John Gill
17:11 In the day shall thou make thy plant to grow,.... Not that it is in the power of man to make it grow; but the sense is, that all means and methods should be used to make it grow, no cost nor pains should be spared:
and in the morning shall thou make thy seed to flourish; which may denote both diligence in the early care of it, and seeming promising success; and yet all should be in vain, and to no purpose:
but the harvest shall be a heap in the day of grief; or "of inheritance"; when it was about to be possessed and enjoyed, according to expectation, it shall be all thrown together in a heap, and be spoiled by the enemy: or, "the harvest" shall be "removed in the day of inheritance" (w); just when the fruit is ripe, and going to be gathered in, the enemy shall come and take it all away; and so, instead of being a time of joy, as harvest usually is, it will be a time of grief and trouble,
and of desperate sorrow too, or "deadly"; which will leave them in despair, without hope of subsistence for the present year, or of having another harvest hereafter, the land coming into the hands of their enemies.
(w) "recedit messis in die hereditatis sive possessionis"; so some in Vatablus.
John Wesley
17:11 In the day - Thou shalt from day to day, beginning early in the morning, use all diligence that what thou hast planted may thrive. But - When this grievous calamity shall come, all your harvest shall be but one heap.
Robert Jamieson, A. R. Fausset and David Brown
17:11 In the day . . . thy plant--rather, "In the day of thy planting" [HORSLEY].
shalt . . . make . . . grow--MAURER translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make . . . flourish," favors English Version. As soon as thou plantest, it grows.
in the morning--that is, immediately after; so in Ps 90:14, the Hebrew, "in the morning," is translated "early."
but . . . shall be a heap--rather, "but (promising as was the prospect) the harvest is gone" [HORSLEY].
in . . . day of grief--rather, "in the day of (expected) possession" [MAURER]. "In the day of inundation" [HORSLEY].
of desperate sorrow--rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [ROSENMULLER].
The connection of this fragment with what precedes is: notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (Is 6:12-13); the Assyrian spoilers shall perish (Is 17:13-14).
17:1217:12: Վա՛յ բազմութեան ազգաց բազմաց. իբրեւ զծո՛վ ալեօք կուտակեալ ա՛յնպէս խռովեսջիք. եւ մկանունք ազգաց բազմաց իբրեւ զջուր գոչեսցեն։
12 Վա՜յ ձեզ, բիւրաւոր ազգերի բազմութիւննե՛ր, այնպէս պիտի խռովուէք, ինչպէս ալեկուտակ ծովը. բիւրաւոր ազգերի ալիքները պիտի շառաչեն ջրերի նման:
12 Վա՜յ շատ ժողովուրդներու բազմութեանը, Որոնք ծովու ձայնին պէս կը գոռան Ու վա՜յ ժողովուրդներու աղմուկին՝ Որոնք սաստիկ ջուրերու ձայնին պէս կը գոչեն։
Վա՜յ բազմութեան ազգաց բազմաց. իբրեւ զծով ալեօք կուտակեալ այնպէս [259]խռովեսջիք, եւ մկանունք ազգաց բազմաց իբրեւ զջուր գոչեսցեն:

17:12: Վա՛յ բազմութեան ազգաց բազմաց. իբրեւ զծո՛վ ալեօք կուտակեալ ա՛յնպէս խռովեսջիք. եւ մկանունք ազգաց բազմաց իբրեւ զջուր գոչեսցեն։
12 Վա՜յ ձեզ, բիւրաւոր ազգերի բազմութիւննե՛ր, այնպէս պիտի խռովուէք, ինչպէս ալեկուտակ ծովը. բիւրաւոր ազգերի ալիքները պիտի շառաչեն ջրերի նման:
12 Վա՜յ շատ ժողովուրդներու բազմութեանը, Որոնք ծովու ձայնին պէս կը գոռան Ու վա՜յ ժողովուրդներու աղմուկին՝ Որոնք սաստիկ ջուրերու ձայնին պէս կը գոչեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 Увы! шум народов многих! шумят они, как шумит море. Рев племен! они ревут, как ревут сильные воды.
17:12 οὐαὶ ουαι woe πλῆθος πληθος multitude; quantity ἐθνῶν εθνος nation; caste πολλῶν πολυς much; many ὡς ως.1 as; how θάλασσα θαλασσα sea κυμαίνουσα κυμαινω so; this way ταραχθήσεσθε ταρασσω stir up; trouble καὶ και and; even νῶτος νωτος back ἐθνῶν εθνος nation; caste πολλῶν πολυς much; many ὡς ως.1 as; how ὕδωρ υδωρ water ἠχήσει ηχεω sound
17:12 הֹ֗וי hˈôy הֹוי alas הֲמֹון֙ hᵃmôn הָמֹון commotion עַמִּ֣ים ʕammˈîm עַם people רַבִּ֔ים rabbˈîm רַב much כַּ ka כְּ as הֲמֹ֥ות hᵃmˌôṯ המה make noise יַמִּ֖ים yammˌîm יָם sea יֶהֱמָי֑וּן yehᵉmāyˈûn המה make noise וּ û וְ and שְׁאֹ֣ון šᵊʔˈôn שָׁאֹון roar לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people כִּ ki כְּ as שְׁאֹ֛ון šᵊʔˈôn שָׁאֹון roar מַ֥יִם mˌayim מַיִם water כַּבִּירִ֖ים kabbîrˌîm כַּבִּיר great יִשָּׁאֽוּן׃ yiššāʔˈûn שׁאה roar
17:12. vae multitudo populorum multorum ut multitudo maris sonantis et tumultus turbarum sicut sonitus aquarum multarumWoe to the multitude of many people, like the multitude of the roaring sea: and the tumult of crowds, like the noise of many waters.
12. Ah, the uproar of many peoples, which roar like the roaring of the seas; and the rushing of nations, that rush like the rushing of mighty waters!
17:12. Woe to the multitude of many peoples, like the multitude of the roaring sea! Woe to the tumult of crowds, like the noise of many waters!
17:12. Woe to the multitude of many people, [which] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters!
Woe to the multitude of many people, [which] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters:

17:12 Увы! шум народов многих! шумят они, как шумит море. Рев племен! они ревут, как ревут сильные воды.
17:12
οὐαὶ ουαι woe
πλῆθος πληθος multitude; quantity
ἐθνῶν εθνος nation; caste
πολλῶν πολυς much; many
ὡς ως.1 as; how
θάλασσα θαλασσα sea
κυμαίνουσα κυμαινω so; this way
ταραχθήσεσθε ταρασσω stir up; trouble
καὶ και and; even
νῶτος νωτος back
ἐθνῶν εθνος nation; caste
πολλῶν πολυς much; many
ὡς ως.1 as; how
ὕδωρ υδωρ water
ἠχήσει ηχεω sound
17:12
הֹ֗וי hˈôy הֹוי alas
הֲמֹון֙ hᵃmôn הָמֹון commotion
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֔ים rabbˈîm רַב much
כַּ ka כְּ as
הֲמֹ֥ות hᵃmˌôṯ המה make noise
יַמִּ֖ים yammˌîm יָם sea
יֶהֱמָי֑וּן yehᵉmāyˈûn המה make noise
וּ û וְ and
שְׁאֹ֣ון šᵊʔˈôn שָׁאֹון roar
לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people
כִּ ki כְּ as
שְׁאֹ֛ון šᵊʔˈôn שָׁאֹון roar
מַ֥יִם mˌayim מַיִם water
כַּבִּירִ֖ים kabbîrˌîm כַּבִּיר great
יִשָּׁאֽוּן׃ yiššāʔˈûn שׁאה roar
17:12. vae multitudo populorum multorum ut multitudo maris sonantis et tumultus turbarum sicut sonitus aquarum multarum
Woe to the multitude of many people, like the multitude of the roaring sea: and the tumult of crowds, like the noise of many waters.
17:12. Woe to the multitude of many peoples, like the multitude of the roaring sea! Woe to the tumult of crowds, like the noise of many waters!
17:12. Woe to the multitude of many people, [which] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters!
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
12: 12-14. Пророк уже слышит шум, производимый идущими из Ассирии на Израильскую страну войсками и в то же время успокаивает подданных иудейского царя указанием на то, что Господь уничтожит эти войска, когда они захотят напасть на Иерусалим.

Шум народов. Ассирийские войска состояли из воинов, принадлежавших различным покоренным Ассирии народам.

Как ревут... - сравнение, напоминающее собою описание нашествия царя ассирийского на Палестину в гл. 8-й (ст. 7: и сл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters! 13 The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. 14 And behold at evening tide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
These verses read the doom of those that spoil and rob the people of God. If the Assyrians and Israelites invade and plunder Judah, if the Assyrian army take God's people captive and lay their country waste, let them know that ruin will be their lot and portion. They are here brought in, 1. Triumphing over the people of God. They relied upon their numbers. The Assyrian army was made up out of divers nations: it was the multitude of many people (v. 12), by which weight they hoped to carry the cause. They were very noisy, like the roaring of the seas; they talked big, hectored, and threatened, to frighten God's people from resisting them, and all their allies from sending in to their aid. Sennacherib and Rabshakeh, in their speeches and letters, made a mighty noise to strike a terror upon Hezekiah and his people; the nations that followed them made a rushing like the rushing of many waters, and those mighty ones, that threaten to bear down all before them and carry away every thing that stands in their way. The floods have lifted up their voice, have lifted up their waves; such is the tumult of the people, and the heathen, when they rage, Ps. ii. 1; xciii. 3. 2. Triumphed over by the judgments of God. They thought to carry their point by dint of noise; but woe to them (v. 12), for he shall rebuke them, that is, God shall, one whom they little think of, have no regard to, stand in no awe of; he shall give them a check with an invisible hand, and then they shall flee afar off. Sennacherib, and Rabshakeh, and the remains of their forces, shall run away in a fright, and shall be chased by their own terrors, as the chaff of the mountains which stand bleak before the wind, and like a rolling thing before the whirlwind, like thistle-down (so the margin); they make themselves as chaff before the wind (Ps. xxxv. 5) and then the angel of the Lord (as it follows there), the same angel that slew many of them, shall chase the rest. God will make them like a wheel, or rolling thing, and then persecute them with his tempest and make them afraid with his storm, Ps. lxxxiii. 13, 15. Note, God can dispirit the enemies of his church when they are most courageous and confident, and dissipate them when they seem most closely consolidated. This shall be done suddenly (v. 14): At evening-tide they are very troublesome, and threaten trouble to the people of God; but before the morning they are not. At sleeping time they are cast into a deep sleep, Ps. xxvi. 5, 6. It was in the night that the angel routed the Assyrian army. God can in a moment break the power of his church's enemies, even when it appears most formidable; and this is written for the encouragement of the people of God in all ages, when they find themselves an unequal match for their enemies; for this is the portion of those that spoil us, they shall themselves be spoiled. God will plead his church's cause, and those that meddle do it to their own hurt.
Adam Clarke: Commentary on the Bible - 1831
17:12: Wo to the multitude - The three last verses of this chapter seem to have no relation to the foregoing prophecy, to which they are joined. It is a beautiful piece, standing singly and by itself; for neither has it any connection with what follows: whether it stands in its right place, or not, I cannot say. It is a noble description of the formidable invasion and the sudden overthrow of Sennacherib; which is intimated in the strongest terms and the most expressive images, exactly suitable to the event.
Like the rushing of mighty waters! - Five words, three at the end of the twelfth verse, and two at the beginning of the thirteenth, are omitted in eight MSS., with the Syriac; that is, in effect, the repetition contained in the first line of Isa 17:13 in this translation, is not made. After having observed that it is equally easy to account for the omission of these words by a transcriber if they are genuine, or their insertion if they are not genuine, occasioned by his carrying his eye backwards to the word לאמים leammim, or forwards to ישאון yeshaon, I shall leave it to the reader's judgment to determine whether they are genuine or not. Instead of כהמות cahamoth, "as the roaring," five MSS. and the Vulgate have כהמון kehamon, "as the multitude."
Albert Barnes: Notes on the Bible - 1834
17:12: Wo to the multitude ... - The word 'woe' (הוי hô y) may be either an interjection simply directing the attention to them, or it may be a word indicating approaching calamity and judgment (see the note at Isa 5:6). Gesenius supposes that it is rather the language of compassion, on account of the evil which they threatened to bring upon the people of God, like Kg1 13:30, 'Ah! wo, my brother!'
The multitude of many people - Or, the tumult of many nations - a description of the noise attending an invading army made up of many nations mingled together, such as was that of Sennacherib.
Which make a noise ... - This is a beautiful description of a vast army, and of the shouting, the tumult, the din, which attends its march. The same comparison occurs in Jer 6:23; Psa 65:7 (see Eze 43:2; Rev 1:15; Rev 14:2; Rev 19:6).
And to the rushing of nations - The rushing of mighty armies to conquest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: multitude: or, noise, Isa 9:5
make a noise: Isa 5:26-30, Isa 8:7, Isa 8:8, Isa 28:17; Psa 18:4, Psa 46:1-3, Psa 65:6, Psa 65:7, Psa 93:3, Psa 93:4; Jer 6:23; Eze 43:2; Luk 21:25
mighty: or, many, Psa 29:3; Rev 17:1, Rev 17:15
Carl Friedrich Keil and Franz Delitzsch
17:12
Fourth turn: "Woe to the raoring of many nations: like the roaring of seas they roar; and to the rumbling of nations, like the rumbling of mighty waters they rumble! Nations, like the rumbling of many waters they rumble; and He threatens it: then it flies far away, and is chased like chaff of the mountains before the wind, and like a cloud of dust before the gale. At eventide, behold consternation; and before the morning dawn it is destroyed: this the portion of our plunderers, and the lot of our robbers." It is the destruction of Asshur that the prophet is predicting here (as in Is 14:24-27; Is 29:5-8, etc.), though not of Asshur as Asshur, but of Asshur as the imperial kingdom, which embraced a multitude of nations (Is 22:6; Is 8:9, Is 8:10; Is 14:26; Is 29:7, Is 29:8) all gathered together under the rule of one will, to make a common attack upon the church of God. The connection between this fourth turn and the third is precisely the same as between Is 8:9, Is 8:10, and Is 8:6-8. The exclamation of woe (hoi) is an expression of pain, as in Is 10:1; and this is followed by a proclamation of the judgment of wrath. The description of the rolling wave of nations is as pictorial as the well-known illi inter sese, etc., of the Cyclops in Virgil. "It spreads and stretches out, as if it would never cease to roll, and roar, and surge, and sweep onward in its course" (Drechsler). In the expression "it" (bo) in Is 17:13, the many surging nations are kneaded together, as it were, into one mass. It costs God simply a threatening word; and this mass all flies apart (mimmerchâk like mērâchōk, Is 23:7), and falls into dust, and whirls about in all directions, like the chaff of threshing-floors in high situations, or like dust whirled up by the storm. The judgment commences in the evening, and rages through the night; and before the morning dawns, the army of nations raised by the imperial power is all destroyed (compare Is 29:7, Is 29:8, and the fulfilment in Is 37:36). The fact that the oracle concerning Damascus in its fourth stage takes so comprehensive and, so far as Israel is concerned, so promising a form, may be explained on the ground that Syria was the forerunner of Asshur in the attack upon Israel, and that the alliance between Israel and Syria became the occasion of the complications with Asshur. If the substance of the massâ Dammesek (the oracle concerning Damascus) had been restricted to the prophecy contained in the name Mahershalal, the element of promise so characteristic of the prophecies against the nations of the world would be entirely wanting. But the shout of triumph, "This is the portion," etc., supplied a terminal point, beyond which the massa could not go without the sacrifice of its unity. We are therefore warranted in regarding Is 18:1-7 as an independent prophecy, notwithstanding its commencement, which apparently forms a continuation of the fourth strophe of Is 17:1-14.
Geneva 1599
17:12 (o) Woe to the multitude of many people, [who] make a noise like the noise of the seas; and to the rushing of nations, [that] make a rushing like the rushing of mighty waters!
(o) The prophet laments, considering the horrible plague that was prepared against Israel by the Assyrians, who were infinite in number, and gathered from many nations.
John Gill
17:12 Woe to the multitude of many people,..... Not as lamenting the people of the Jews with Hezekiah, as if they were the words of the prophet bemoaning their condition, saying, "O the multitude", &c. nor intending the Syrians and Israelites joined together against Judah; but the Assyrian army under Sennacherib, which consisted of people of many nations, and was very numerous, who are either threatened or called unto. A new subject is here begun, though a short one.
which make a noise like the noise of the seas; in a storm, when they foam and rage, and overflow the banks; this may refer both to the noise made by the march of such a vast army, the rattling of their armour and chariot wheels, and prancing of their horses; and to the hectoring, blustering, and blasphemous speeches of Sennacherib and Rabshakeh:
and to the rushing of nations, or "rushing nations",
that make a rushing like the rushing of mighty, waters; which denotes the fury and force with which they come, threatening to bear down all before them, as an inundation of water does.
John Wesley
17:12 Woe - This is a new prophecy, added for the comfort of God's people. Many - Combined together against Judah. Seas - Who invade my land and people with great force, as the sea does when it enters into the land by a breach.
Robert Jamieson, A. R. Fausset and David Brown
17:12 SUDDEN DESTRUCTION OF A GREAT ARMY IN JUDEA (namely that of the Assyrian Sennacherib), AND ANNOUNCEMENT OF THE EVENT TO THE ETHIOPIAN AMBASSADORS. (Isa. 17:12-18:7)
Woe . . . multitude--rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, "many peoples," see on Is 5:26): on the hills of Judah (so "mountains," Is 17:13): but at the "rebuke" of God, they shall "flee as chaff."
to the rushing . . . that make--rather, "the roaring . . . roareth" (compare Is 8:7; Jer 6:23).
17:1317:13: Իբրեւ զջուրս բազումս ազգք բազումք. իբրեւ ջուրց բազմաց բռնութիւն հոսանաց. եւ վտտեսցէ՛ զնոսա, եւ բացուստ ՚ի բա՛ց հալածեսցէ։ Իբրեւ զունգ յարդի հոսեալ յերեսաց հողմոյ, եւ իբրեւ զփոշի՛ անուոյ ՚ի փոթորկէ՛ մրրկեալ[9774]։ [9774] Ոմանք. Եւ իբրեւ զջուրս բա՛՛... եւ վատեսցէ զնա... եւ իբրեւ զունդ յարդի։ Ոսկան. Եւ ՚ի բաց հալածեսցէ։
13 Բիւրաւոր ազգերը նման են յորդառատ ջրերի, առատաբուխ ջրերի բուռն հոսանքների, բայց Տէրը նրանց պիտի խեղճացնի եւ հալածի հեռու, հեռու: Յարդի մղեղի պէս նրանք պիտի քշուեն քամուց, անիւի փոշու նման փոթորկից հողմացրիւ պիտի արուեն:
13 Ժողովուրդները շատ ջուրերու ձայնին պէս կը գոչեն, Բայց Աստուած զանոնք պիտի յանդիմանէ. Ուստի հեռու պիտի փախչին Ու լեռներուն վրայի մղեղին պէս հովին երեսէն Եւ մրրիկին առջեւէն քշուած փոշիին պէս պիտի հալածուին։
Իբրեւ զջուրս բազումս ազգք բազում, իբրեւ ջուրց բազմաց բռնութիւն հոսանաց. եւ վտտեսցէ զնոսա եւ բացուստ ի բաց հալածեսցէ. իբրեւ զունգ յարդի`` հոսեալ յերեսաց հողմոյ, եւ իբրեւ զփոշի անուոյ ի փոթորկէ մրրկեալ:

17:13: Իբրեւ զջուրս բազումս ազգք բազումք. իբրեւ ջուրց բազմաց բռնութիւն հոսանաց. եւ վտտեսցէ՛ զնոսա, եւ բացուստ ՚ի բա՛ց հալածեսցէ։ Իբրեւ զունգ յարդի հոսեալ յերեսաց հողմոյ, եւ իբրեւ զփոշի՛ անուոյ ՚ի փոթորկէ՛ մրրկեալ[9774]։
[9774] Ոմանք. Եւ իբրեւ զջուրս բա՛՛... եւ վատեսցէ զնա... եւ իբրեւ զունդ յարդի։ Ոսկան. Եւ ՚ի բաց հալածեսցէ։
13 Բիւրաւոր ազգերը նման են յորդառատ ջրերի, առատաբուխ ջրերի բուռն հոսանքների, բայց Տէրը նրանց պիտի խեղճացնի եւ հալածի հեռու, հեռու: Յարդի մղեղի պէս նրանք պիտի քշուեն քամուց, անիւի փոշու նման փոթորկից հողմացրիւ պիտի արուեն:
13 Ժողովուրդները շատ ջուրերու ձայնին պէս կը գոչեն, Բայց Աստուած զանոնք պիտի յանդիմանէ. Ուստի հեռու պիտի փախչին Ու լեռներուն վրայի մղեղին պէս հովին երեսէն Եւ մրրիկին առջեւէն քշուած փոշիին պէս պիտի հալածուին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 Ревут народы, как ревут сильные воды; но Он погрозил им и они далеко побежали, и были гонимы, как прах по горам от ветра и как пыль от вихря.
17:13 ὡς ως.1 as; how ὕδωρ υδωρ water πολὺ πολυς much; many ἔθνη εθνος nation; caste πολλά πολυς much; many ὡς ως.1 as; how ὕδατος υδωρ water πολλοῦ πολυς much; many βίᾳ βια violence καταφερομένου καταφερω bring down / against; bear down καὶ και and; even ἀποσκορακιεῖ αποσκορακιζω he; him καὶ και and; even πόρρω πορρω forward; far away αὐτὸν αυτος he; him διώξεται διωκω go after; pursue ὡς ως.1 as; how χνοῦν χνουν chaff λικμώντων λικμαω winnow ἀπέναντι απεναντι before; contrary ἀνέμου ανεμος gale καὶ και and; even ὡς ως.1 as; how κονιορτὸν κονιορτος dust τροχοῦ τροχος wheel καταιγὶς καταιγις carry; bring
17:13 לְאֻמִּ֗ים lᵊʔummˈîm לְאֹם people כִּ ki כְּ as שְׁאֹ֞ון šᵊʔˈôn שָׁאֹון roar מַ֤יִם mˈayim מַיִם water רַבִּים֙ rabbîm רַב much יִשָּׁא֔וּן yiššāʔˈûn שׁאה roar וְ wᵊ וְ and גָ֥עַר ḡˌāʕar גער rebuke בֹּ֖ו bˌô בְּ in וְ wᵊ וְ and נָ֣ס nˈās נוס flee מִ mi מִן from מֶּרְחָ֑ק mmerḥˈāq מֶרְחָק distance וְ wᵊ וְ and רֻדַּ֗ף ruddˈaf רדף pursue כְּ kᵊ כְּ as מֹ֤ץ mˈōṣ מֹץ chaff הָרִים֙ hārîm הַר mountain לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face ר֔וּחַ rˈûₐḥ רוּחַ wind וּ û וְ and כְ ḵᵊ כְּ as גַלְגַּ֖ל ḡalgˌal גַּלְגַּל wheel לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face סוּפָֽה׃ sûfˈā סוּפָה storm
17:13. sonabunt populi sicut sonitus aquarum inundantium et increpabit eum et fugiet procul et rapietur sicut pulvis montium a facie venti et sicut turbo coram tempestateNations shall make a noise like the noise of waters overflowing, but he shall rebuke him, and he shall flee far off: and he shall be carried away as the dust of the mountains before the wind, and as a whirlwind before a tempest.
13. The nations shall rush like the rushing of many waters: but he shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like the whirling dust before the storm.
17:13. The peoples will make a noise, like the noise of waters overflowing, but he will rebuke him, and so he will flee far away. And he will be quickly taken away, like the dust of the mountains before the face of the wind, and like a whirlwind before a tempest.
17:13. The nations shall rush like the rushing of many waters: but [God] shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
The nations shall rush like the rushing of many waters: but [God] shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind:

17:13 Ревут народы, как ревут сильные воды; но Он погрозил им и они далеко побежали, и были гонимы, как прах по горам от ветра и как пыль от вихря.
17:13
ὡς ως.1 as; how
ὕδωρ υδωρ water
πολὺ πολυς much; many
ἔθνη εθνος nation; caste
πολλά πολυς much; many
ὡς ως.1 as; how
ὕδατος υδωρ water
πολλοῦ πολυς much; many
βίᾳ βια violence
καταφερομένου καταφερω bring down / against; bear down
καὶ και and; even
ἀποσκορακιεῖ αποσκορακιζω he; him
καὶ και and; even
πόρρω πορρω forward; far away
αὐτὸν αυτος he; him
διώξεται διωκω go after; pursue
ὡς ως.1 as; how
χνοῦν χνουν chaff
λικμώντων λικμαω winnow
ἀπέναντι απεναντι before; contrary
ἀνέμου ανεμος gale
καὶ και and; even
ὡς ως.1 as; how
κονιορτὸν κονιορτος dust
τροχοῦ τροχος wheel
καταιγὶς καταιγις carry; bring
17:13
לְאֻמִּ֗ים lᵊʔummˈîm לְאֹם people
כִּ ki כְּ as
שְׁאֹ֞ון šᵊʔˈôn שָׁאֹון roar
מַ֤יִם mˈayim מַיִם water
רַבִּים֙ rabbîm רַב much
יִשָּׁא֔וּן yiššāʔˈûn שׁאה roar
וְ wᵊ וְ and
גָ֥עַר ḡˌāʕar גער rebuke
בֹּ֖ו bˌô בְּ in
וְ wᵊ וְ and
נָ֣ס nˈās נוס flee
מִ mi מִן from
מֶּרְחָ֑ק mmerḥˈāq מֶרְחָק distance
וְ wᵊ וְ and
רֻדַּ֗ף ruddˈaf רדף pursue
כְּ kᵊ כְּ as
מֹ֤ץ mˈōṣ מֹץ chaff
הָרִים֙ hārîm הַר mountain
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
ר֔וּחַ rˈûₐḥ רוּחַ wind
וּ û וְ and
כְ ḵᵊ כְּ as
גַלְגַּ֖ל ḡalgˌal גַּלְגַּל wheel
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
סוּפָֽה׃ sûfˈā סוּפָה storm
17:13. sonabunt populi sicut sonitus aquarum inundantium et increpabit eum et fugiet procul et rapietur sicut pulvis montium a facie venti et sicut turbo coram tempestate
Nations shall make a noise like the noise of waters overflowing, but he shall rebuke him, and he shall flee far off: and he shall be carried away as the dust of the mountains before the wind, and as a whirlwind before a tempest.
17:13. The peoples will make a noise, like the noise of waters overflowing, but he will rebuke him, and so he will flee far away. And he will be quickly taken away, like the dust of the mountains before the face of the wind, and like a whirlwind before a tempest.
17:13. The nations shall rush like the rushing of many waters: but [God] shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
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
13: Но Он... Бог останавливает эти войска, стремящиеся вперед, как могучие воды, одним угрожающим поднятием перста.

Как прах... т. е. как мелкая пыль, взметаемая на горных дорогах всегда дующим в горах сильным ветром.
Albert Barnes: Notes on the Bible - 1834
17:13: God shall rebuke them - The word 'God' is not here in the original, but is evidently to be supplied. The word 'rebuke' means that he would disarrange their plans, pRev_ent their success, and defeat their purposes. It shows the great power of God, that he can thus by a "rebuke" - a word - arrest mighty nations, and discomfit thom when they are tumultuously hastening onward in the confidence of victory. This discomfiture refers, doubtless, to the overthrow of Sennacherib and his army by the pestilence (Kg2 19:35; see the notes at Isa 37:36).
And they shall flee far off - The whole army of Sennacherib was not destroyed, but a part with himself returned to Assyria Kg2 19:36.
And shall be chased as the chaff ... - Denoting the case with which God would do it, and the certain and entire discomfiture of the army. The figure is one that is very striking in describing an army that is routed, and that flees in disorder (compare Job 21:18; Psa 1:4; Psa 35:5; Isa 29:5; Hos 13:3).
And like a rolling thing - Margin, 'Thistle-down.' It means, literally, anything that "rolls" (גלגל galgal, from גלל gâ lal, to roll). It is applied to chaff, stubble, or anything that is driven about by a whirlwind Psa 83:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: but: Isa 10:15, Isa 10:16, Isa 10:33, Isa 10:34, Isa 14:25, Isa 25:4, Isa 25:5, Isa 27:1, Isa 30:30-33, Isa 31:8, Isa 31:9, Isa 33:1-3, Isa 33:9-12; Isa 37:29-38; Psa 9:5, Psa 46:5-11
rebuke: Job 38:11; Mar 4:39-41
shall be: Isa 29:5, Isa 41:15, Isa 41:16; Job 21:18; Psa 1:4, Psa 35:5, Psa 83:13-15; Dan 2:35; Hos 13:3
a rolling thing: or, thistle-down
Geneva 1599
17:13 The nations shall rush like the rushing of many waters: but [God] shall (p) rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
(p) He adds this for the consolation of the faithful who were in Israel.
John Gill
17:13 The nations shall rush like the rushing of many waters,.... With great force and noise, and run over the whole land, as the Assyrian army did, until it came to Jerusalem, and there it stopped; see Is 8:7,
but God shall rebuke them; as he did the waters of the Red Sea, Ps 106:9 and as Christ rebuked the winds and sea, and made a calm, Mt 8:26. The word "God" is not in the text, but rightly supplied; for as none but he can rebuke the mighty waters of the sea, so none but he could have destroyed such an army in the manner it was, and wrought such a salvation for his people. The phrase, is expressive both of his wrath and power.
And they shall flee afar off; from Jerusalem to Nineveh, reckoned to be six hundred and eighty four miles from thence: or, "he shall flee afar off" (x); that is, Sennacherib, and the few that escaped with him, for, his army was destroyed; see 4Kings 19:36,
and shall be chased as the chaff of the mountains before the wind; chaff upon the floor is easily chased away with the fan, and much more easily chaff upon the mountains with the wind; it was usual with the Jews to thresh their corn, and winnow it on hills and mountains, to which the allusion is; see 2Chron 3:1 or "the dust of the mountains", as some (y) render it, which is more exposed to the wind than that in the valleys. Kings and great men of the earth are but as dust with God; and the higher they are, or they exalt themselves, the more they are exposed to the power of his wrath, and as easily cast down as the dust is scattered by the wind:
and like a rolling thing before the whirlwind; or "like a wheel" (z), as the word is sometimes rendered; or any round thing, as a round wisp of straw or stubble, which is easily and swiftly moved and rolled along, especially by a strong wind. Jarchi interprets it of the flower of thorns; that is, the down of the thistle, which, when blown off, rolls up, and, being exceeding light, is carried away at once; see Ps 83:13 all which shows what poor light things the greatest of men are in the hands of God, and with what ease he can chase them from place to place, and out of the world, when it is his pleasure.
(x) "fugiet de procul", Vatablus. (y) "velut, pulvis montium", Tigurine version. (z) "sicut rota". Junius & Tremellius; "tanquam glomus stipularum", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
17:13 shall . . . shall--rather, "God rebuketh (Ps 9:5) them, and they flee--are chased"; the event is set before the eyes as actually present, not future.
chaff of . . . mountains--Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (Ps 88:13; Hos 13:3).
rolling thing--anything that rolls: stubble.
17:1417:14: Ընդ երեկոյս սո՛ւգ առցեն. յառաջ քան զառաւօտն՝ եւ այլ ո՛չ եւս իցեն. ա՛յս է բաժին աւարառուացն ձերոց, եւ ժառանգութիւն որ զձեզն ժառանգէին։
14 Երեկոյեան դէմ սուգ պիտի անեն, առաւօտը չբացուած այլեւս գոյութիւն չեն ունենալու: Այս է ձեր աւարառուների բաժինը, եւ ժառանգութիւնը նրանց, որոնք կողոպտում էին ձեզ:
14 Ու իրիկունները խռովութիւն պիտի գայ Ու առտու չեղած բնաջինջ պիտի ըլլան։Մեզ յափշտակողներուն բաժինը Ու մեզ կողոպտողներուն վիճակը ասիկա է։
Ընդ երեկոյս սուգ առցեն. յառաջ քան զառաւօտն` եւ այլ ոչ եւս իցեն. այս է բաժին աւարառուացն [260]ձերոց, եւ ժառանգութիւն որ զձեզն ժառանգէին:

17:14: Ընդ երեկոյս սո՛ւգ առցեն. յառաջ քան զառաւօտն՝ եւ այլ ո՛չ եւս իցեն. ա՛յս է բաժին աւարառուացն ձերոց, եւ ժառանգութիւն որ զձեզն ժառանգէին։
14 Երեկոյեան դէմ սուգ պիտի անեն, առաւօտը չբացուած այլեւս գոյութիւն չեն ունենալու: Այս է ձեր աւարառուների բաժինը, եւ ժառանգութիւնը նրանց, որոնք կողոպտում էին ձեզ:
14 Ու իրիկունները խռովութիւն պիտի գայ Ու առտու չեղած բնաջինջ պիտի ըլլան։Մեզ յափշտակողներուն բաժինը Ու մեզ կողոպտողներուն վիճակը ասիկա է։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 Вечер и вот ужас! и прежде утра уже нет его. Такова участь грабителей наших, жребий разорителей наших.
17:14 πρὸς προς to; toward ἑσπέραν εσπερα evening ἔσται ειμι be πένθος πενθος sadness πρὶν πριν before ἢ η or; than πρωὶ πρωι early καὶ και and; even οὐκ ου not ἔσται ειμι be αὕτη ουτος this; he ἡ ο the μερὶς μερις portion τῶν ο the ὑμᾶς υμας you προνομευσάντων προνομευω and; even κληρονομία κληρονομια inheritance τοῖς ο the ὑμᾶς υμας you κληρονομήσασιν κληρονομεω inherit; heir
17:14 לְ lᵊ לְ to עֵ֥ת ʕˌēṯ עֵת time עֶ֨רֶב֙ ʕˈerev עֶרֶב evening וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold בַלָּהָ֔ה vallāhˈā בַּלָּהָה terror בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning בֹּ֖קֶר bˌōqer בֹּקֶר morning אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG] זֶ֚ה ˈzeh זֶה this חֵ֣לֶק ḥˈēleq חֵלֶק share שֹׁוסֵ֔ינוּ šôsˈênû שׁסה spoil וְ wᵊ וְ and גֹורָ֖ל ḡôrˌāl גֹּורָל lot לְ lᵊ לְ to בֹזְזֵֽינוּ׃ ס vōzᵊzˈênû . s בזז spoil
17:14. in tempore vespere et ecce turbatio in matutino et non subsistet haec est pars eorum qui vastaverunt nos et sors diripientium nosIn the time of the evening, behold there shall be trouble: the morning shall come, and he shall not be: this is the portion of them that have wasted us, and the lot of them that spoiled us.
14. At eventide behold terror; before the morning they are not. This is the portion of them that spoil us, and the lot of them that rob us.
17:14. In the time of the evening, behold: there will be a disturbance. When it is early morning, he will not remain. This is the portion of those who have devastated us, and this is the lot of those who have plundered us.
17:14. And behold at eveningtide trouble; [and] before the morning he [is] not. This [is] the portion of them that spoil us, and the lot of them that rob us.
And behold at eveningtide trouble; [and] before the morning he [is] not. This [is] the portion of them that spoil us, and the lot of them that rob us:

17:14 Вечер и вот ужас! и прежде утра уже нет его. Такова участь грабителей наших, жребий разорителей наших.
17:14
πρὸς προς to; toward
ἑσπέραν εσπερα evening
ἔσται ειμι be
πένθος πενθος sadness
πρὶν πριν before
η or; than
πρωὶ πρωι early
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
αὕτη ουτος this; he
ο the
μερὶς μερις portion
τῶν ο the
ὑμᾶς υμας you
προνομευσάντων προνομευω and; even
κληρονομία κληρονομια inheritance
τοῖς ο the
ὑμᾶς υμας you
κληρονομήσασιν κληρονομεω inherit; heir
17:14
לְ lᵊ לְ to
עֵ֥ת ʕˌēṯ עֵת time
עֶ֨רֶב֙ ʕˈerev עֶרֶב evening
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
בַלָּהָ֔ה vallāhˈā בַּלָּהָה terror
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
בֹּ֖קֶר bˌōqer בֹּקֶר morning
אֵינֶ֑נּוּ ʔênˈennû אַיִן [NEG]
זֶ֚ה ˈzeh זֶה this
חֵ֣לֶק ḥˈēleq חֵלֶק share
שֹׁוסֵ֔ינוּ šôsˈênû שׁסה spoil
וְ wᵊ וְ and
גֹורָ֖ל ḡôrˌāl גֹּורָל lot
לְ lᵊ לְ to
בֹזְזֵֽינוּ׃ ס vōzᵊzˈênû . s בזז spoil
17:14. in tempore vespere et ecce turbatio in matutino et non subsistet haec est pars eorum qui vastaverunt nos et sors diripientium nos
In the time of the evening, behold there shall be trouble: the morning shall come, and he shall not be: this is the portion of them that have wasted us, and the lot of them that spoiled us.
17:14. In the time of the evening, behold: there will be a disturbance. When it is early morning, he will not remain. This is the portion of those who have devastated us, and this is the lot of those who have plundered us.
17:14. And behold at eveningtide trouble; [and] before the morning he [is] not. This [is] the portion of them that spoil us, and the lot of them that rob us.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Вечер... Иудеи были страшно испуганы нашествием ассириян, появившихся под стенами Иерусалима; но ночью 180: тысяч ассирийского войска были истреблены Ангелом Господним (4: Цар 19:35).

Подлинность этого пророчества о Дамаске и Израиле обыкновенно не оспаривается критиками. Только 12-14: ст. те же критики считают лучшим отнести к пророчеству 18-й главы. - По строфам пророчество у Condamin'a, разделяется таким образом:
1: строфа_1-3: ст. _(2, 2)
2: строфа_4-6: ст. _(2, 2)
3: строфа_7-8: ст. _(1, 1)
1: строфа_9-10а) ст. _(3)
2: строфа_10б)-11: ст. _(3)
Adam Clarke: Commentary on the Bible - 1831
17:14: He is not "He is no more" - For איננו einennu ten MSS. of Dr. Kennicott's, (three ancient), ten of De Rossi's, and two editions, and the Septuagint, Syriac, Chaldee, Vulgate, and Arabic, have ואיננו veeinenno. This particle, authenticated by so many good vouchers, restores the sentence to its true poetical form, implying a repetition of some part of the parallel line preceding, thus: -
"At the season of evening, behold terror!
Before the morning, and [behold] he is no more!"
That spoil us - For שוסינו shoseynu, them that spoil us, fifteen MSS., one edition, and the Syriac have שוסנו shosenu, him that spoileth us. And for לבזזינו lebozezeynu, them that rob us, six MSS. and the Syriac have לבוזזנו lebozzeno, him that robbeth us: and these readings make the place answer better to Sennacherib, according to Lowth's conjecture. Though God may permit the wicked to prevail for a time against his people, yet in the end those shall be overthrown, and the glory of the Lord shall shine brightly on them that fear him; for the earth shall be subdued, and the universe filled with his glory. Amen, and Amen!
Albert Barnes: Notes on the Bible - 1834
17:14: At evening-tide trouble - In the time of evening - that is, in the night.
Before the morning he is not - That is, he is destroyed. This is strikingly descriptive of the destruction of the army of Sennacherib on that fatal night when the angel of the Lord killed 185, 000 men (see the note at Isa 37:36).
This is the portion of them that spoil us - Of those who would plunder us. This is a "general" declaration in regard to the enemies of the Jewish people. This is the lot, the end, the destiny of all who attempt to destroy them. That is, the people of God shall be safe whoever rises up against them; and whatever may be the number, or the power of their foes, they shall be overthrown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: at eveningtide: Isa 10:28-32; Kg2 19:3, Kg2 19:35; Psa 37:36
the portion: Isa 33:1; Jdg 5:31; Job 20:29; Pro 22:23; Jer 2:3, Jer 13:25; Eze 39:10; Hab 2:16, Hab 2:17; Zep 2:9, Zep 2:10
Geneva 1599
17:14 And behold at the time of evening (q) trouble; [and] before the morning he [is] not. This [is] the portion of them that plunder us, and the lot of them that rob us.
(q) He compares the Assyrians to a tempest which rises overnight and in the morning is gone.
John Gill
17:14 And behold at eveningtide trouble,.... Or terror (a) and consternation; which some understand of that which was in the Assyrian army, when the Angel of the Lord destroyed it, taking "evening for night", for it was in the night that that was done; so Jarchi interprets it of Shedim, a sort of spirits or demons, that came against the enemy, and troubled and frightened them: but it is best to take it in the more common sense, of the trouble that Hezekiah and the inhabitants of Jerusalem were in, on the evening or night before their deliverance; the whole land of Judea round about them being laid waste, their city besieged by a powerful army, and the enemy blaspheming, blustering, and triumphing:
and before the morning he is not; Sennacherib, the king of Assyria, he was not before Jerusalem, he was fled: or "it was not" (b); the Assyrian army was not, it was destroyed by an angel in the night, and in the morning were all dead corpses, 4Kings 19:35 or trouble was not, that was all over, joy came in the morning; see Ps 30:5,
this is the portion of them that spoil us, and the lot of them that rob us; these are the words of the prophet, and of the people of God, he represents, making observation upon, and use of the above dispensation, though not confining it to that; and their meaning is, that this is not the case of these Assyrians only, but of all the enemies of God's people, who, sooner or later, come to destruction; and which is not by chance, but by the appointment and disposition of God, who allots and portions out ruin unto them, as the just reward of their works; see Job 20:29.
(a) "terror", Junius & Tremellius, Piscator. (b) "non ipsa", Montanus.
John Wesley
17:14 Behold - At even there is great terror among God's people, for fear of their enemies; and before the morning comes, their enemies are cut off.
Robert Jamieson, A. R. Fausset and David Brown
17:14 eventide . . . before morning--fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see Ps 90:6; Ps 30:5.
he is not--namely, the enemy.
us--the Jews. A general declaration of the doom that awaits the foes of God's people (Is 54:17).
Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (Is 18:3). As Is 17:12-14 announced the presence of the foe, so Is 18:1-7 foretells his overthrow.