Եսայի / Isaiah - 18 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Опасность, угрожающая Ефиопии и спасение Ефиопии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Whatever country it is that is meant here by "the land shadowing with wings," here is a woe denounced against it, for God has, upon his people's account, a quarrel with it. I. They threaten God's people, ver. 1, 2. II. All the neighbours are hereupon called to take notice what will be the issue, ver. 3. III. Though God seem unconcerned in the distress of his people for a time, he will at length appear against their enemies and will remarkable cut them off, ver. 4-6. IV. This shall redound very much to the glory of God, ver. 7.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains a very obscure prophecy; possibly designed to give the Jews, and perhaps the Egyptians, whose country is supposed to be meant, Isa 18:1, Isa 18:2, and with whom many Jews resided, an indignation of God's interposition in favor of Sion, Isa 18:3, Isa 18:4; and of his counsels in regard to the destruction of their common enemy, Sennacherib, whose vast army, just as he thought his projects ripe, and ready to be crowned with success, Isa 18:5, should become a prey to the beasts of the field, and to the fowls of heaven, Isa 18:6; and that Egypt should be grateful to God for the deliverance vouchsafed her, Isa 18:7.
This is one of the most obscure prophecies in the whole Book of Isaiah. The subject of it, the end and design of it, the people to whom it is addressed, the history to which it belongs, the person who sends the messengers, and the nation to whom the messengers are sent, are all obscure and doubtful. - L.
Albert Barnes: Notes on the Bible - 1834
18:0: 'The eighteenth chapter of Isaiah,' says bishop Horsley, 'is one of the most obscure passages of the ancient prophets. It has been considered as such by the whole succession of interpreters from Jerome to Dr. Lowth.' 'The object of it,' says Dr. Lowth, 'the end and design of it; the people to whom it is addressed; the history to which it belongs; the person who sends the messengers; and the nation to whom they are sent, are all obscure and doubtful. Much of the obscurity lies in the highly figurative cast of the language, and in the ambiguity of some of the principal words, arising from the great variety of the senses often comprehended under the primary meaning of a single root.'
Lowth supposes that Egypt is the country referred to; that the prophecy was delivered before the return of Sennacherib's expedition to Egypt; and that it was designed to give to the Jews, and perhaps likewise to the Egyptians, an intimation of the destruction of their great and powerful enemy. Taylor, the editor of Calmet's "Dictionary," supposes that it relates to a people lying in southern, or Upper Egypt, or the country above the cataracts of the Nile, that is, Nubia; and that the people to whom the message is sent are those who were situated north on the river Nile: where the various streams which go to form the Nile become a single river; and that the nation represented as 'scattered and peeled,' or as he renders it, 'a people contracted and deprived,' that is, in their persons, refers to the Pigmies, as they are described by Homer, Sirabo, and others (see this view drawn out in the "Fragments" appended to Calmet's "Dict." No. cccxxii.) Rosenmuller says of this prophecy, that 'it is involved in so many: and so great difficulties, on account of unusual expressions and figurative sentences, and the history of those times, so little known to us, that it is impossible to explain and unfold it.
We seem to be reading mere "enigmas," in explaining which, although many learned interpreters have taken great pains, yet scarcely two can be found who agree.' Gesenius connects it with the closing verse of the pRev_ious chapter; and so does also Vitringa. Gesenius supposes that it refers to a nation in distant Ethiopia in alliance with Israel. To this, says he, and to all the nations of the earth, the prophet addresses himself, in order to draw their attention to the sudden overthrow which God would bring upon the enemy, after he has quietly looked upon their violence for a long time. According to this view, the prophecy belongs to the period immediately preceding the 14th year of Hezekiah, when the Assyrian armies had already overrun, or were about to overrun Palestine on their way to Egypt, and the prophet confidently predicts their destruction. At this time, he remarks, Tirhakah, king of Ethiopia, with a part of Egypt, had armed himself against the Assyrians, for which purpose he had probably entered into an alliance with the Hebrews. To this friend and ally of Israel, the prophet gives the assurance that God was about to destroy completely the common enemy, the Assyrian. By some, the land here referred to has been supposed to be Egypt; by others, Ethiopia in Africa; by others, Judea; by others, the Roman empire; and others have supposed that it refers to the destruction of Gog and Magog in the times of the Messiah. Vitringa supposes that the prophecy must be referred either to the Egyptians or the Assyrians; and as there is no account, he says, of any calamity coming upon the Egyptians like that which is described in Isa 17:4-6, and as that description is applicable to the destruction of the Assyrians under Sennacherib, he regards it as referring to him.
Calvin says that many have supposed that the Troglodytes of Upper Egypt are meant here, but that this is improbable, as they were not known to have formed any alliances with other nations. He supposes that some nation is referred to in the vicinity of Egypt and Ethiopia, but what people he does not even conjecture. Amidst this diversity of opinion, it may seem rash to hazard a conjecture in regard to the situation of the nation who sent the messengers, and the nation to whom they were "sent;" and it is obviously improper to hazard such a conjecture without a careful examination of the phrases and words which occur in the prophecy. When that is done - when the characteristics of the nation have been fully determined, then, perhaps, we may be able to arrive at some satisfactory conclusion in regard to this very difficult portion of the Bible. The prophecy consists of the following parts:
1. The prophet addresses him self to the nation here described as a 'land shadowing with wings,' and as sending ambassadors, in a manner designed to call their attention to the great events soon to occur Isa 18:1-2.
2. He addresses all nations, calling upon them also to attend to the same subject Isa 18:3.
3. He says that God had Rev_ealed to him that destruction should come upon the enemies here referred to, and that the immense host should be left to the beasts of the earth, and to the fowls of the mountains Isa 18:4-6.
4. The consequence, he says, of such events would be, that a present would be brought to Yahweh from the distant nation 'scattered and peeled,' and whose land the rivers had spoiled Isa 18:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 18:1, God, in care of his people, will destroy the Ethiopians; Isa 18:7, An accession thereby shall be made to the church.
Carl Friedrich Keil and Franz Delitzsch

Ethiopia's Submission to Jehovah - Is 18:1-7
The notion that Is 18:4-6 contains an account of the judgment of Jehovah upon Ethiopia is quite an untenable one. The prophet is here predicting the destruction of the army of Sennacherib in his usual way, and in accordance with the actual fulfilment (Is 37:36). The view which Hofmann has adopted from the Jewish expositors - namely, that the people so strangely described at the commencement and close of the prophecy is the Israelitish nation - is equally untenable. It is Ethiopia. Taking both these facts together, then, the conclusion to which we are brought is, that the prophet is here foretelling the effect that will be produced upon Ethiopia by the judgment which Jehovah is about to inflict upon Asshur. But it is altogether improbable either that the prophecy falls later than the Assyrian expedition against Egypt (as Schegg supposes), or that the Ethiopian ambassadors mentioned here are despatched to Judah to seek for friendship and aid (as Ewald, Knobel, Meier, and Thenius maintain). The expedition was still impending, and that against Judah was the means to this further end. The ambassadors are not sent to Judah, but carry commands with the most stirring despatch to every province under Ethiopian rule. The Ethiopian kingdom is thrown into the greatest excitement in the face of the approaching Assyrian invasion, and the messengers are sent out to raise the militia. At that time both Egypts were governed by the Ethiopian (or twenty-fifth) dynasty, Sabako the Ethiopian having made himself master of the country on the Lower Nile.
(Note: See Brugsch, Histoire d'Egypte, i. (1859) 244-246.)
The king of Egypt who was contemporaneous with Sennacherib was the Tirhaka of the Old Testament, the Tarakos of Manetho, and the Tearkon of Strabo - a great conqueror, according to Megasthenes, like Sesostris and Nebuchadnezzar, who had carried his conquests as far as the Pillars of Hercules (Strabo, xv 1, 6). This explains the strangely sounding description given in Is 18:2, Is 18:7 of the Ethiopian people, which had the universal reputation in antiquity of gigantic strength and invincibility. It is impossible to determine the length of time that intervened between the composition of the prophecy and the fourteenth year of Hezekiah's reign, in which the Assyrian army commenced the expedition across Judah to Egypt. The event which the prophecy foretells - namely, that the judgment of Jehovah upon Asshur would be followed by the submission of Ethiopia to Jehovah - was only partially and provisionally fulfilled (2Chron 32:23). And there is nothing to surprise us in this, inasmuch as in the prophecies delivered before the destruction of Assyria the latter always presented itself to the mind of the prophet as the kingdom of the world; and consequently the prophecy had also an eschatological feature, which still remained for a future and remote fulfilment.
John Gill
INTRODUCTION TO ISAIAH 18
This chapter is a prophecy of the desolation of a land or country, described by the wings with which it was shaded, and by the rivers by which it was situated, Is 18:1 by its messengers and message to another nation, which is also described, Is 18:2 all the nations of the world are called upon to observe the judgment about to be inflicted on it, Is 18:3 and a promise is made, that at the same time God will take up his rest and dwelling among his own people, and refresh and protect them, Is 18:4 and the time, and manner, and nature of the destruction of the people before threatened, are metaphorically expressed, Is 18:5 and the issue of all will be the glory of God, since these people will be brought, in after times, as a present to him in Mount Zion, Is 18:7.
18:118:1: Վա՛յ երկրին ՚ի թեւս նաւացն յայնկոյս գետոյն Եթւովպացւոց։
1 Վա՜յ եթովպացիների գետի այն կողմում առագաստներին ապաւինած երկրին,
18 Ո՛վ Եթովպիացիներու գետերուն անդիի կողմը եղող Թեւերով հովանաւոր* երկիր,
Վա՜յ երկրին ի թեւս նաւացն յայնկոյս գետոյն Եթովպացւոց:

18:1: Վա՛յ երկրին ՚ի թեւս նաւացն յայնկոյս գետոյն Եթւովպացւոց։
1 Վա՜յ եթովպացիների գետի այն կողմում առագաստներին ապաւինած երկրին,
18 Ո՛վ Եթովպիացիներու գետերուն անդիի կողմը եղող Թեւերով հովանաւոր* երկիր,
zohrab-1805▾ eastern-1994▾ western am▾
18:118:1 Горе земле, осеняющей крыльями по ту сторону рек Ефиопских,
18:1 οὐαὶ ουαι woe γῆς γη earth; land πλοίων πλοιον boat πτέρυγες πτερυξ wing ἐπέκεινα επεκεινα beyond ποταμῶν ποταμος river Αἰθιοπίας αιθιοπια Aithiopia; Ethiopia
18:1 הֹ֥וי hˌôy הֹוי alas אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth צִלְצַ֣ל ṣilṣˈal צְלָצַל cricket כְּנָפָ֑יִם kᵊnāfˈāyim כָּנָף wing אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לְ lᵊ לְ to נַֽהֲרֵי־ nˈahᵃrê- נָהָר stream כֽוּשׁ׃ ḵˈûš כּוּשׁ Cush
18:1. vae terrae cymbalo alarum quae est trans flumina AethiopiaeWoe to the land, the winged cymbal, which is beyond the rivers of Ethiopia,
1. Ah, the land of the rustling of wings, which is beyond the rivers of Ethiopia:
18:1. Woe to the land, that winged cymbal, which is beyond the rivers of Ethiopia,
18:1. Woe to the land shadowing with wings, which [is] beyond the rivers of Ethiopia:
Woe to the land shadowing with wings, which [is] beyond the rivers of Ethiopia:

18:1 Горе земле, осеняющей крыльями по ту сторону рек Ефиопских,
18:1
οὐαὶ ουαι woe
γῆς γη earth; land
πλοίων πλοιον boat
πτέρυγες πτερυξ wing
ἐπέκεινα επεκεινα beyond
ποταμῶν ποταμος river
Αἰθιοπίας αιθιοπια Aithiopia; Ethiopia
18:1
הֹ֥וי hˌôy הֹוי alas
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
צִלְצַ֣ל ṣilṣˈal צְלָצַל cricket
כְּנָפָ֑יִם kᵊnāfˈāyim כָּנָף wing
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מֵ מִן from
עֵ֖בֶר ʕˌēver עֵבֶר opposite
לְ lᵊ לְ to
נַֽהֲרֵי־ nˈahᵃrê- נָהָר stream
כֽוּשׁ׃ ḵˈûš כּוּשׁ Cush
18:1. vae terrae cymbalo alarum quae est trans flumina Aethiopiae
Woe to the land, the winged cymbal, which is beyond the rivers of Ethiopia,
18:1. Woe to the land, that winged cymbal, which is beyond the rivers of Ethiopia,
18:1. Woe to the land shadowing with wings, which [is] beyond the rivers of Ethiopia:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: 1-7. Как бы предчувствуя надвигающуюся опасность, ефиопы посылают послов в Иудею для заключения оборонительного союза, но пророк советует своим согражданам отослать этих послов обратно. Ассирийцы - их, конечно, разумеет пророк под врагами Ефиопии - смирят этот сильный народ, хотя и сами будут поражены Богом в момент высшего напряжения своей военной деятельности. Это последнее обстоятельство заставит и ефиоплян признать силу истинного Бога.

Горе земле... в переводе с еврейского текста: "о, страна, наполненная шумом крыльев!" Так названа Ефиопия оттого, что в ней всегда было очень много мух. Особенно известна тамошняя муха Цеце, на которую намекает и стоящее здесь у пророка выражение zilzal (cp. Ис 7:18).

Рек Ефиопских - по-евр.: naharei chusch. Ефиопия или Куш (см. Толк. Библия т. 2-й, с. 514) находилась к югу от Египта. Ее границами были реки: Нил, Астап и Астабор. Поэтому пророку, жителю лежащей к северу от Египта Палестины, Ефиопия представлялась страною, лежащею за этими реками. Ефиопские цари в эпоху Исаии завладели верхним Египтом и стремились подчинить себе даже нижний Египет, а потом простереть свои завоевания и на Азию, причем непременно должны были войти в столкновение с Ассирией.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to the land shadowing with wings, which is beyond the rivers of Ethiopia: 2 That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled! 3 All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. 4 For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. 5 For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches. 6 They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them. 7 In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.
Interpreters are very much at a loss where to find this land that lies beyond the rivers of Cush. Some take it to be Egypt, a maritime country, and full of rivers, and which courted Israel to depend upon them, but proved broken reeds; but against this it is strongly objected that the next chapter is distinguished from this by the title of the burden of Egypt. Others take it to be Ethiopia, and read it, which lies near, or about, the rivers of Ethiopia, not that in Africa, which lay south of Egypt, but that which we call Arabia, which lay east of Canaan, which Tirhakah was now king of. He thought to protect the Jews, as it were, under the shadow of his wings, by giving a powerful diversion to the king of Assyria, when he made a descent upon his country, at the time that he was attacking Jerusalem, 2 Kings xix. 9. But though by his ambassadors he bade defiance to the king of Assyria, and encouraged the Jews to depend upon him, God by the prophet slights him, and will not go forth with him; he may take his own course, but God will take another course to protect Jerusalem, while he suffers the attempt of Tirhakah to miscarry and his Arabian army to be ruined; for the Assyrian army shall become a present or sacrifice to the Lord of hosts, and to the place of his name, by the hand of an angel, not by the hand of Tirhakah king of Ethiopia, v. 7. This is a very probable exposition of this chapter. But from a hint of Dr. Lightfoot's, in his Harmony of the Old Testament, I incline to understand this chapter as a prophecy against Assyria, and so a continuation of the prophecy in the last three verses of the foregoing chapter, with which therefore this should be joined. That was against the army of the Assyrians which rushed in upon Judah; this is against the land of Assyria itself, which lay beyond the rivers of Arabia, that is, the rivers Euphrates and Tigris, which bordered on Arabia Deserta. And in calling it the land shadowing with wings he seems to refer to what he himself had said of it (ch. viii. 8), that the stretching out of his wings shall fill the breadth of thy land, O Immanuel! The prophet might perhaps describe the Assyrians by such dark expressions, not naming them, for the same reason that St. Paul, in his prophecy, speaks of the Roman empire by a periphrasis: He who now letteth, 2 Thess. ii. 7. Here is,
I. The attempt made by this land (whatever it is) upon a nation scattered and peeled, v. 2. Swift messengers are sent by water to proclaim war against them, as a nation marked by Providence, and meted out, to be trodden under foot. Whether this refer to the Ethiopians waging war with the Assyrians, or the Assyrians with Judah, it teaches us, 1. That a people which have been terrible from their beginning, have made a figure and borne a mighty sway, may yet become scattered and peeled, and may be spoiled even by their own rivers, that should enrich both the husbandman and the merchant. Nations which have been formidable, and have kept all in awe about them, may by a concurrence of accidents become despicable and an easy prey to their insulting neighbours. 2. Princes and states that are ambitious of enlarging their territories will always have some pretence or other to quarrel with those whose countries they have a mind to. "It is a nation that has been terrible, and therefore we must be revenged on it; it is now a nation scattered and peeled, meted out and trodden down, and therefore it will be an easy prey for us." Perhaps it was not brought so low as they represented it. God's people are trampled on as a nation scattered and peeled; but whoever think to swallow them up may find them still as terrible as they have been from their beginning; they are cast down, but not deserted, not destroyed.
II. The alarm sounded to the nations about, by which they are summoned to take notice of what God is about to do, v. 3. The Ethiopians and Assyrians have their counsels and designs, which they have laid deep, and promise themselves much from, and, in prosecution of them, send their ambassadors and messengers from place to place; but let us now enquire what the great God says to all this. 1. He lifts up an ensign upon the mountains, and blows a trumpet, by which he proclaims war against the enemies of his church, and calls in all her friends and well-wishers into her service, v. 3. He gives notice that he is about to do some great work, as Lord of hosts. 2. All the world is bidden to take notice of it; all the dwellers on earth must see the ensign and hear the trumpet, must observe the motions of the divine providence and attend the directions of the divine will. Let all enlist under God's banner, and be on his side, and hearken to the trumpet of his word, which gives not an uncertain sound.
III. The assurance God gives to his prophet, by him to be given to his people, that, though he might seem for a time to sit by as an unconcerned spectator, yet he would certainly and seasonably appear for the comfort of his people and the confusion of his and their enemies (v. 4): So the Lord said unto me. Men will have their saying, but God also will have his; and, as we may be sure his word shall stand, so he often whispers it in the ears of his servants the prophets. When he says, I will take my rest, it is not as if he were weary of governing the world, of as if he either needed or desired to retire from it and repose himself; but it intimates that the great God has a perfect, undisturbed, enjoyment of himself, in the midst of all the agitations and changes of this world (the Lord sits even upon the floods unshaken; the Eternal Mind is always easy), and, though he may sometimes seem to his people as if he took not wonted notice of what is done in this lower world (they are tempted to think he is as one asleep, or as one astonished, Ps. xliv. 23; Jer. xiv. 9), yet even then he knows very well what men are doing and what he himself will do.
1. He will take care of his people, and be a shelter to them. He will regard his dwelling-place; his eye and his heart are, and shall be, upon it for good continually. Zion is his rest for ever, where he will dwell; and he will look after it (so some read it); he will lift up the light of his countenance upon it, will consider over it what is to be done, and will be sure to do all for the best. He will adapt the comforts and refreshments he provides for his people to the exigencies of their case; and they will therefore be acceptable, because seasonable. (1.) Like a clear heat after rain (so the margin), which is very reviving and pleasant, and makes the herbs to flourish. (2.) Like a dew and a cloud in the heat of harvest, which are very welcome, the dew to the ground and the cloud to the labourers. Note, There is that in God which is a shelter and refreshment to his people in all weathers and arms them against the inconveniences of every change. Is the weather cool? There is that in his favour which will warm them. Is it hot? There is that in his favour which will cool them. Great men have their winter-house and their summer-house (Amos iii. 15); but those that are at home with God have both in him.
2. He will reckon with his and their enemies, v. 5, 6. When the Assyrian army promises itself a plentiful harvest in the taking of Jerusalem and the plundering of that rich city, when the bud of that project is perfect, before the harvest is gathered in, while the sour grape of their enmity to Hezekiah and his people is ripening in the flower and the design is just ready to be put in execution, God shall destroy that army as easily as the husbandman cuts off the sprigs of the vine with pruning hooks, or because the grape is sour and good for nothing, and will not be cured, takes away and cuts down the branches. This seems to point at the overthrow of the Assyrian army by a destroying angel, when the dead bodies of the soldiers were scattered like the branches and sprigs of a wild vine, which the husbandman has cut to pieces. And they shall be left to the fowls of the mountains, and the beasts of the earth, to prey upon, both winter and summer; for as God's people are protected all seasons of the year, both in cold and heat (v. 4), so their enemies are at all seasons exposed; birds and beasts of prey shall both summer and winter upon them, till they are quite ruined.
IV. The tribute of praise which should be brought to God from all this (v. 7): In that time, when this shall be accomplished, shall the present be brought unto the Lord of hosts. 1. Some understand this of the conversion of the Ethiopians to the faith of Christ in the latter days, of which we have the specimen and beginning in Philip's baptizing the Ethiopian eunuch, Acts viii. 27, &c. Those that were a people scattered and peeled, meted out, and trodden down (v. 2), shall be a present to the Lord: and, though they seem useless and worthless, they shall be an acceptable present to him who judges of men by the sincerity of their faith and love, not by the pomp and prosperity of their outward condition. Therefore the gospel was ministered to the Gentiles that the offering up of the Gentiles might be acceptable, Rom. xv. 16. It is prophesied (Ps. lxviii. 31) that Ethiopia shall soon stretch out her hands unto God. 2. Others understand it of the spoil of Sennacherib's army, out of which, as usual, presents were brought to the Lord of hosts, Num. xxxi. 50. It was the present of a people scattered and peeled. (1.) It was won from the Assyrians, who were now themselves reduced to such a condition as they scornfully described Judah to be in, v. 1. Those that unjustly trample upon others shall themselves be justly trampled upon. (2.) It was offered by the people of God, who were, in disdain, called a people scattered and peeled. God will put honour upon his people, though men put contempt upon them. Lastly, Observe, The present that is brought to the Lord of hosts must be brought to the place of the name of the Lord of hosts; what is offered to God must be offered in the way that he has appointed; we must be sure to attend him, and expect him to meet us, where he records his name.
Adam Clarke: Commentary on the Bible - 1831
18:1: Wo to the land - הוי ארץ hoi arets! This interjection should be translated ho! for it is properly a particle of calling: Ho, land! Attend! Give ear!
Shadowing with wings "The winged cymbal" - צלצל כנפים tsiltsal kenaphayim. I adopt this as the most probable of the many interpretations that have been given of these words. It is Bochart's: see Phaleg, 4:2. The Egyptian sistrum is expressed by a periphrasis; the Hebrews had no name for it in their language, not having in use the instrument itself. The cymbal they had was an instrument in its use and sound not much unlike the sistrum; and to distinguish it from the sistrum, they called it the cymbal with wings. The cymbal was a round hollow piece of metal, which, being struck against another, gave a ringing sound: the sistrum was a round instrument, consisting of a broad rim of metal, through which from side to side ran several loose laminae or small rods of metal, which being shaken, gave a like sound. These, projecting on each side, had somewhat the appearance of wings; or might be very properly expressed by the same word which the Hebrews used for wings, or for the extremity, or a part of any thing projecting. The sistrum is given in a medal of Adrian, as the proper attribute of Egypt. See Addison on Medals, Series 3. No. 4; where the figure of it may be seen. The frame of the sistrum was in shape rather like the ancient lyre; it was not round.
If we translate shadowing with wings, it may allude to the multitude of its vessels, whose sails may be represented under the notion of wings. The second verse seems to support this interpretation. Vessels of bulrushes, גמא gome, or rather the flag papyrus, so much celebrated as the substance on which people wrote in ancient times, and from which our paper is denominated. The sails might have been made of this flag: but whole canoes were constructed from it. Mat sails are used to the present day in China. The Vulgate fully understood the meaning of the word, and has accordingly translated, in vasis papyri, "in vessels of papyrus." Reshi vesselis. - Old MS. Bib. This interpretation does not please Bp. Lowth, and for his dissent he gives the following reasons: -
In opposition to other interpretations of these words which have prevailed, it may be briefly observed that צלצל tsiltsel is never used to signify shadow, nor is כנף canaph applied to the sails of ships. If, therefore, the words are rightly interpreted the winged cymbal, meaning the sistrum, Egypt must be the country to which the prophecy is addressed. And upon this hypothesis the version and explanation must proceed. I farther suppose, that the prophecy was delivered before Sennacherib's return from his Egyptian expedition, which took up three years; and that it was designed to give to the Jews, and perhaps likewise to the Egyptians, an intimation of God's counsels in regard to the destruction of their great and powerful enemy.
Which is beyond the rivers of Ethiopia "Which borders on the rivers of Cush" - What are the rivers of Cush? whether the eastern branches of the lower Nile, the boundary of Egypt towards Arabia, or the parts of the upper Nile towards Ethiopia, it is not easy to determine. The word מעבר meeber signifies either on this side or on the farther side: I have made use of the same kind of ambiguous expression in the translation.
Albert Barnes: Notes on the Bible - 1834
18:1: Woe to the land - (הוי hô y). This word, as has been already remarked (the note at Isa 17:12), may be a mere interjection or salutation, and would be appropriately rendered by 'Ho!' Or it may be a word denouncing judgment, or wrath, as it is often used in this prophecy (the note at Isa 5:8).
Shadowing with wings - (כנפים צלצל tsı̂ letsal kenā pāı̂ ym). This is one of the most difficult expressions in the whole chapter; and one to which as yet, probably, no satisfactory meaning has been applied. The Septuagint renders it, Οὐαὶ γῆς πλοὶων πτέρυγες Ouai gē s ploiō n pteruges - 'Ah! wings of the land of ships.' The Chaldee, 'Woe to the land in which they come in ships from a distant country, and whose sails are spread out as an eagle which flies upon its wings.' Grotius renders it, 'The land whose extreme parts are shaded by mountains.' The word rendered, 'shadowed' צלצל tsı̂ letsal, occurs only in this place and in Job 41:7, where it is translated 'fish-spears' - but as we know nothing of the "form" of those spears, that place throws no light on the meaning of the word here. The word is derived, evidently, from צלל tsā lal, which has three significations:
(1) "To be shady, dark, obscure;" and hence, its derivatives are applied to anything that "makes" a shade or shadow - particularly "shady trees" Job 40:21-22; the shades of night Sol 2:17; Sol 4:6; or anything that produces obscurity, or darkness, as a tree, a rock, a wing, etc.
(2) It means "to tingle," spoken of the ears Sa1 3:11; Kg2 21:13; "to quiver," spoken of the lips Hab 3:16; and hence, its derivatives are applied to anything that makes a sound by "tinkling" - an instrument of music; a cymbal made of two pieces of metal that are struck together Sa2 6:5; Ch1 15:16; Ch1 16:42; Ch1 25:6; Ch2 5:12; Neh 12:27; Psa 150:5)
(3) It means "to sink" Exo 15:10. From the sense of making "a shade," a derivative of the verb צלצל tselâ tsâ l - the same as used here except the points - is applied to locusts because they appear in such swarms as to obscure the rays of the sun, and produce an extended shade, or shadow, over a land as a cloud does; or because they make a rustling with their wings.
The word used here, therefore, may mean either "shaded, or rustling, or rattling," in the manner of a cymbal or other tinkling instrument. It may be added, that the word may mean a "double shade," being a doubling of the word צל tsê l, a "shade, or shdow," and it has been supposed by some to apply to Ethiopia as lying betwen the tropics, having a "double shadow;" that is, so that the shadow of objects is cast one half of the year on the north side, and the other half on the south. The word 'wings' is applied in the Scriptures to the following things, namely:
(1) The wing of a fowl. This is the literal, and common signification.
(2) The skirts, borders, or lower parts of a garment, from the resemblance to wings Num 15:38; Sa1 24:5, Sa1 24:11; Zac 8:13. Also a bed-covering Deu 33:1.
(3) The extremities or borders of a country, or of the world Job 37:3; Isa 24:16; Eze 17:3, Eze 17:7.
(4) The "wing" or extremity of an army, as we use the word "wing" Isa 8:8; Jer 48:40; Dan 9:27.
(5) The expanding rays of the morning, because the light "expands or spreads out" like wings Psa 139:9; Mal 4:2.
(6) The "wind" - resembling wings in rapid motion Psa 18:10, Psa 18:21; Psa 104:3; Hos 4:19.
(7) The battlement or pinnacle of the temple - or perhaps the porches extended on each side of the temple like wings (Dan 9:27; compare Mat 4:5).
(8) "Protection" - as wings are a protection to young birds in their nest (see Psa 18:8; Psa 36:7; Psa 61:4; Psa 91:4; Mat 23:37). It has been proposed by some to apply this description to "ships," or the sails of vessels, as if a land was designated which was covered with "sails," or the "wings" of vessels. So the Septuagint, and the Chaldee. But there is no instance in which the word "wings" is so applied in the Scriptures.
The expression used here "may," therefore, be applied to many things; and it is not easy to determine its signification. The "general" idea is, that of "something" that abounds in the land that is stretched out or expanded; that, as it were, "covers" it, and so abounds as to make a shade or shadow everywhere. And it may be applied:
(1) to a nation that abounds with birds or fowls, so that they might be said to shade the land;
(2) to a nation abounding with locusts, shading the land or making a rustling noise; or
(3) to a nation furnishing protection, or stretching out its wings, as it were, for the defense of a feeble people. So Vitringa interprets this place, and supposes that it refers to Egypt, as being the nation where the Hebrews sought protection. Or
(4) to a country that is shaded with trees, mountains, or hills. So Grotius supposes it means here, and thinks that it refers to Ethiopia, as being bounded by high hills or mountains.
(5) It "may" mean a people distinguished for navigation - abounding in "sails" of vessels - as if they were everywhere spread out like wings. So the Septuagint and the Chaldee understand this; and the interpretation has some plausibility, from the fact that light vessels are immediately mentioned.
(6) The editor of Calmet's "Dictionary" supposes that it refers to the "winged Cnephim" which are sculptured over the temple gates in Upper-Egypt. They are emblematic representatives of the god "Cneph," to which the temples are dedicated, and abound in Upper Egypt. The symbol of the "wings" is supposed to denote the "protection" which the god extended over the land.
(7) Gesenius ("Com. on Isaiah") renders it, 'land rustling with wings,' and supposes that the word rendered 'shadowing,' denotes the "rustling" sound that is made by the clangor of weapons of war. Amidst this variety of interpretation, it is, perhaps, not possible to determine the meaning of the phrase. It has no parallel expression to illustrate it; and its meaning must be left to conjecture.
Almost anyone of the above significations will suit the connection; and it is not very material which is chosen. The one that, perhaps, best suits the connection, is that of the Septuagint and the Chaldee, which refers it to the multitude of ships that expand their sails, and appear to fill all the waters of the land with wings.
Which is beyond - (מעבר mē‛ ē ber). This does not, of necessity, mean "beyond," though that is its usual signification. It properly means "from the passing, the passages, the crossing over," of a river; and may be rendered what is on the other side; or over against. It sometimes means on this side, as if used by one living on the other side Deu 4:49; Jos 13:27; Kg1 4:24; in which places it has not the sense of "beyond," but means either on this side, or lying alongside. The sense here is, probably, that this country was situated "not far" from the rivers of Cush, "probably" beyond them, but still it is implied that they were not "far" beyond them, but were rather at their passings over, or crossing-places; that is, near them.
The rivers of Ethiopia - Hebrew, 'Rivers of Cush.' (On the meaning of the word 'Cush,' see the note at Isa 11:11) It is sometimes applicable to Ethiopia or Nubia - that is, the portion of Egypt above the cataracts of the Nile. Compare Jer 13:23 : 'Can the Ethiopian (the "Cushite") change his skin?' (see also Eze 29:10). This word does not determine with certainty the country to which reference is made - for the country of Cush "may" mean that east of the Euphrates, or southern Arabia, or southern Egypt. Egypt and Cush are, however, sometimes connected (Kg2 19:9; Psa 68:31; Isa 20:3; Isa 43:3; Nah 3:9; compare Dan 11:43). The "probability" from the use of this word is, that some part of Upper Egypt is intended. Ethiopia in part lies beyond the most considerable of the streams that make up the river Nile.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: am cir, 3290, bc cir, 714
Woe: Bp. Lowth renders, after Bochart, "Ho! to the land of the winged cymbal;" which he thinks is a periphrasis for the Egyptian sistrum; and consequently, that Egypt, "which borders on the rivers of Cush," is the country to which the prophecy is addressed. If we translate "shadowing with wings," it may allude to the multitude of its vessels, whose sails may be represented under the notion of wings.
the land: Isa 20:3-6, Isa 30:2, Isa 30:3, Isa 31:1
shadowing: Rut 2:12; Psa 17:8, Psa 36:7, Psa 57:1, Psa 61:4, Psa 63:7, Psa 91:4; Mat 23:37
which: Kg2 19:9; Eze 30:4, Eze 30:5; Zep 2:12, Zep 3:10
Carl Friedrich Keil and Franz Delitzsch
18:1
The prophecy commences with hoi, which never signifies heus, but always vae (woe). Here, however, it differs from Is 17:12, and is an expression of compassion (cf., Is 55:1; Zech 2:10) rather than of anger; for the fact that the mighty Ethiopia is oppressed by the still mightier Asshur, is a humiliation which Jehovah has prepared for the former. Is 18:1, Is 18:2: "Woe to the land of the whirring of wings, which is beyond the rivers of Cush, that sends ambassadors into the sea and in boats of papyrus over the face of the waters." The land of Cush commences, according to Ezek 29:10 (cf., Is 30:6), where Upper Egypt ends. The Sevēneh (Aswân), mentioned by Ezekiel, is the boundary-point at which the Nile enters Mizraim proper, and which is still a depot for goods coming from the south down the Nile. The naharē-Cush (rivers of Cush) are chiefly those that surround the Cushite Seba (Gen 10:7). This is the name given to the present Sennr, the Meroitic island which is enclosed between the White and Blue Nile (the Astapos of Ptolemy, or the present Bahr el-Abyad, and the Astaboras of Ptolemy, or the present Bahr el-Azrak). According to the latest researches, more especially those of Speke, the White Nile, which takes its rise in the Lake of Nyanza, is the chief source of the Nile. The latter, and the Blue Nile, whose confluence (makran) with it takes place in lat. 15 25, are fed by many larger or smaller tributary streams (as well as mountain torrents); the Blue Nile even more than the Nile proper. And this abundance of water in the land to the south of Sevēnēh, and still farther south beyond Seba (or Mero), might very well have been known to the prophet as a general fact. The land "beyond the rivers of Cush" is the land bounded by the sources of the Nile, i.e., (including Ethiopia itself in the stricter sense of the word) the south land under Ethiopian rule that lay still deeper in the heart of the country, the land of its African auxiliary tribes, whose names (which probably include the later Nubians and Abyssinians), as given in 2Chron 12:3; Nahum 3:9; Ezek 30:5; Jer 46:9, suppose a minuteness of information which has not yet been attained by modern research. To this Ethiopia, which is designated by its farthest limits (compare Zeph 3:10, where Wolff, in his book of Judith, erroneously supposes Media to be intended as the Asiatic Cush), the prophets give the strange name of eretz tziltzal cenâp. This has been interpreted as meaning "the land of the wings of an army with clashing arms" by Gesenius and others; but cenâphaim does not occur in this sense, like 'agappim in Ezekiel. Others render it "the land of the noise of waves" (Umbreit); but cenâphaim cannot be used of waters except in such a connection as Is 8:8. Moreover, tziltzal is not a fitting onomatopoetic word either for the clashing of arms or the noise of waves. Others, again, render it "the land of the double shadow" (Grotius, Vitringa, Knobel, and others); but, however appropriate this epithet might be to Ethiopia as a tropical land, it is very hazardous to take the word in a sense which is not sustained by the usage of the language; and the same objection may be brought against Luzzatto's "land of the far-shadowing defence." Shelling has also suggested another objection - namely, that the shadow thrown even in tropical lands is not a double one, falling northwards and southwards at the same time, and therefore that it cannot be figuratively described as double-winged. Tziltzal cenâphaim is the buzzing of the wings of insects, with which Egypt and Ethiopia swarmed on account of the climate and the abundance of water: צלצל, constr. צלצל, tinnitus, stridor, a primary meaning from which the other three meanings of the word-cymbal, harpoon (a whirring dart), and grasshopper
(Note: Schrring supposes tziltzal to be the scarabaeus sacer (Linn.); but it would be much more natural, if any particular animal is intended, to think of the tzaltzalya, as it is called in the language of the Gallas, the tzetze in the Betschuana language, the most dreaded diptera of the interior of Africa, a species of glossina which attacks all the larger mammalia (though not men). Vid., Hartmann, Naturgeschichtlich-medic. Skizze der Nillnder, Abth. i. p. 205.)
- are derived. In Is 7:18 the forces of Egypt are called "the fly from the end of the rivers of Egypt." Here Egypt and Ethiopia are called the land of the whirring of wings, inasmuch as the prophet had in his mind, under the designation of swarms of insects, the motley swarms of different people included in this great kingdom that were so fabulously strange to an Asiatic. Within this great kingdom messengers were now passing to and fro upon its great waters in boats of papyrus (on gōme, Copt. ‛gōme, Talm. gâmi, see at Job 8:11), Greek βαρίδες παπύριναι (βαρίς, from the Egyptian bari, bali, a barque). In such vessels as these, and with Egyptian tackle, they went as far as the remote island of Taprobane. The boats were made to clap together (pilcatiles), so as to be carried past the cataracts (Parthey on Plutarch. de Iside, pp. 198-9). And it is to these messengers in their paper boats that the appeal of the prophet is addressed.
He sends them home; and what they are to say to their own people is generalized into an announcement to the whole earth. "Go, swift messengers, to the people stretched out and polished, to the terrible people far away on the other side, to the nation of command upon command and treading down, whose land rivers cut through. All ye possessors of the globe and inhabitants of the earth, when a banner rises on the mountains, look ye; and when they blow the trumpets, hearken!" We learn from what follows to what it is that the attention of Ethiopia and all the nations of the earth is directed: it is the destruction of Asshur by Jehovah. They are to attend, when they observe the two signals, the banner and the trumpet-blast; these are decisive moments. Because Jehovah was about to deliver the world from the conquering might of Assyria, against which the Ethiopian kingdom was now summoning all the means of self-defence, the prophet sends the messengers home. Their own people, to which he sends them home, are elaborately described. They are memusshâk, stretched out, i.e., very tall (lxx ἔθνος μετέωρον), just as the Sabaeans are said to have been in Is 45:14. They are also mōrât = memorât (Ges. 52, Anm. 6), smoothed, politus, i.e., either not disfigured by an ugly growth of hair, or else, without any reference to depilation, but rather with reference to the bronze colour of their skin, smooth and shining with healthy freshness. The description which Herodotus gives of the Ethiopians, μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων (iii. 20), quite answers to these first two predicates. They are still further described, with reference to the wide extent of their kingdom, which reached to the remotest south, as "the terrible nation והלאה מן־הוּא," i.e., from this point, where the prophet meets with the messengers, farther and farther off (compare 1Kings 20:21-22, but not 1Kings 18:9, where the expression has a chronological meaning, which would be less suitable here, where everything is so pictorial, and which is also to be rejected, because מן־הוּא cannot be equivalent to הוּא מאשׁר; cf., Nahum 2:9). We may see from Is 28:10, Is 28:13, what kâv (kăv, with connecting accusatives and before makkeph), a measuring or levelling line, signifies, when used by the prophet with the reduplication which he employs here: it is a people of "command upon command," - that is to say, a commanding nation; (according to Ewald, Knobel, and others, kâv is equivalent to the Arabic kūwe, strength, a nation of double or gigantic strength.) "A people of treading down" (sc., of others; mebūsah is a second genitive to goi), i.e., one which subdues and tramples down wherever it appears. These are all distinctive predicates - a nation of imposing grandeur, a ruling and conquering nation. The last predicate extols its fertile land. בּזא we take not in the sense of diripere, or as equivalent to bâzaz, like מאס, to melt, equivalent to mâsas, but in the sense of findere, i.e., as equivalent to בזע, like גּמא, to sip = גּמע. For it is no praise to say that a land is scoured out, or washed away, by rivers. Bttcher, who is wrong in describing this chapter as "perhaps the most difficult in the whole of the Old Testament," very aptly compares with it the expression used by Herodotus (ii. 108), κατετμήθη ἡ Αἴγυπτος. But why this strange elaboration instead of the simple name? There is a divine irony in the fact that a nation so great and glorious, and (though not without reason, considering its natural gifts) so full of self-consciousness, should be thrown into such violent agitation in the prospect of the danger that threatened it, and should be making such strenuous exertions to avert that danger, when Jehovah the God of Israel was about to destroy the threatening power itself in a night, and consequently all the care and trouble of Ethiopia were utterly needless.
Geneva 1599
18:1 Woe to the (a) land shadowing with wings, which [is] beyond the rivers of Cush:
(a) He means that part of Ethiopia which lies toward the sea, which was so full of ships that the sails (which he compares to wings) seemed to shadow the sea.
John Gill
18:1 Woe to the land shadowing with wings,.... Or, "O land", as calling to it; so Aben Ezra and Kimchi. It is very difficult to determine what land is here meant: some think the land of Assyria is here designed, as Aben Ezra and others, and so it is a continuation of the prophecy concerning the destruction of the Assyrians, in the three last verses of the preceding chapter Is 17:12; the stretching out of whose wings is mentioned, Is 8:8 and thought to be referred to here; others are of opinion that the land of Judea is intended, which trusted under the shadow of the wings of Egypt and Ethiopia, to whom the characters in the next verse Is 18:2 are supposed to belong: but the more generally received sense is, that either Egypt or Ethiopia themselves are pointed at, described as "shadowing with wings"; not with the wings of birds, as Jarchi interprets it, which flocked thither in great numbers, the country being hot, and so shaded it with their wings; but rather with mountains, with which Ethiopia, at least some part of it, was encompassed and shaded; or else with ships, whose sails are like wings, and which resorting hither, in numerous fleets of them, and hovering about their coasts and ports, seemed to shadow them; to which agrees the Septuagint version, "Woe to the land, the wings of ships!" and so the Targum,
"Woe to the land to which they come in ships from a far country, whose sails are stretched out, as an eagle that flies with its wings;''
so Manasseh Ben Israel (c) renders them,
"Woe to the land, which, under the shadow of veils, falls beyond the rivers of Ethiopia.''
The word translated "shadowing" is used for a cymbal, 2Kings 6:5, Ps 150:5 and so it is rendered here in the Vulgate Latin version, "Woe to the land, with the cymbal of wings": and some think the "sistrum", is meant, which was a musical instrument used by the Egyptians in their worship of Isis; and which had wings to it, or had transverse rods in the middle of it, which looked like wings, one of which may be seen in Pignorius (d); and so it describes the land of Egypt, famous for its winged cymbals. Minucius Felix (e) makes mention of the swallow along with the sistrum, which was a bird of Isis; and which some say was placed over the statue of Isis, with its wings stretched out.
Which is beyond the rivers of Ethiopia; the principal of which were Astaboras and Astapus (f), and also Nile itself, which came out of Ethiopia into Egypt: or, "which is on this side of the rivers of Ethiopia" (g); and so may intend Egypt, which bordered on this side of it towards Judea; or, "which is beside the rivers of Ethiopia" (h); and so may denote Ethiopia itself, situated by these rivers. The Targum renders it,
"the rivers of Judea.''
Some would have it, that the rivers of Arabia Chusaea are meant, which, lay between Judea and Egypt, as Besor, Rhinocorura, Trajan, and Corys; and Arabia seems rather to be meant by "Cush", than Ethiopia in Africa, since that lay beyond the rivers of Egypt, rather than Egypt beyond the rivers of Ethiopia.
(c) Spes Israelis, sect. 17. p. 57. (d) Mensa Isiaca, p. 67. (e) Octav. p. 21. (f) Plin. Nat. Hist. l. 5. c. 9. Ptolem. Geograph. 1. 4. c. 8. (g) "quae est citra flumina Cuscheae", Vitringa. So some in Gataker. (h) "Quae est secundum flumina Aethiopiae", Junius & Tremellius, Piscator.
John Wesley
18:1 The lord - Either Ethiopia beyond Egypt; or of Egypt. Wings - The title of wings is given, in scripture, to divers things which have some kind of resemblance to wings, as to the battlements of an house or temple, to an army, and to the sails of a ship, as this word is here commonly understood. And shadowing with wings is nothing else but overspread or filled with them. Which title may be given either to Ethiopia or Egypt, in regard of the great numbers either of their armies, or of their ships or vessels sailing upon the sea or rivers. Besides - Situated on both sides of the Nile. Rivers - Called rivers, in the plural number, either for its greatness, or for the many rivulets that run into it, or for the various streams into which it is divided.
Robert Jamieson, A. R. Fausset and David Brown
18:1 (Is 18:1-7)
Woe--The heading in English Version, "God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (Is 55:1; Zech 2:6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies.
shadowing with wings--rather, "land of the winged bark"; that is, "barks with wing-like sails, answering to vessels of bulrushes" in Is 18:2; the word "rivers," in the parallelism, also favors it; so the Septuagint and Chaldee [EWALD]. "Land of the clanging sound of wings," that is, armies, as in Is 8:8; the rendering "bark," or "ship," is rather dubious [MAURER]. The armies referred to are those of Tirhakah, advancing to meet the Assyrians (Is 37:9). In English Version, "shadowing" means protecting--stretching out its wings to defend a feeble people, namely, the Hebrews [VITRINGA]. The Hebrew for "wings" is the same as for the idol Cneph, which was represented in temple sculptures with wings (Ps 91:4).
beyond--Meroe, the island between the "rivers" Nile and Astaboras is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah" in the inscriptions. This island region was probably the chief part of Queen Candace's kingdom (Acts 8:27). For "beyond" others translate less literally "which borderest on."
Ethiopia--literally, "Cush." HORSLEY is probably right that the ultimate and fullest reference of the prophecy is to the restoration of the Jews in the Holy Land through the instrumentality of some distant people skilled in navigation (Is 18:2; Is 60:9-10; Ps 45:15; Ps 68:31; Zeph 3:10). Phœnician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. "Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Gen 2:13).
18:218:2: Որ առաքէր պատարագս ընդ ծով, եւ թուղթս մագաղաթեայս ՚ի վերայ ջուրցն մկանանց. զի երթիցեն հրեշտակք երագունք յազգ հպարտացեալ՝ յազգ օտար եւ ՚ի չար. զի ո՛չ եւս ոք իցէ քան զնա անդր, յա՛զգ անյոյս եւ ՚ի կոխեալ[9775]։ [9775] Ոմանք. Յազգ անօրէն հպարտա՛՛։
2 որ ընծաներ էր ուղարկում ծովով եւ մագաղաթեայ հրովարտակներ՝ ջրերի կոհակների վրայով, որպէսզի արագընթաց սուրհանդակները գնան գոռոզացած ազգի մօտ, ազգ, որ օտար է ու չար, եւ դրանից աւելին ոչ ոք չի կարող լինել, ազգ, որ անյոյս է ու ոտքի տակ տրուած:
2 Որ ծովէն՝ պրտուեղէն նաւակներով Ջուրի երեսին վրայէն դեսպաններ կը ղրկէ։Ո՛վ արագընթաց դեսպաններ, գացէ՛քԵրկայնահասակ ու լերկ* ազգին, Սկիզբէն մինչեւ հիմա ահեղ ժողովուրդին, Խիստ զօրաւոր ու ամէնքը կոխկռտող ազգին, Որուն երկիրը գետերը կը կտրեն։
Որ առաքէր [261]պատարագս ընդ ծով, [262]եւ թուղթս մագաղաթեայս`` ի վերայ ջուրցն մկանանց. [263]զի երթիցեն`` հրեշտակք երագունք յազգ [264]հպարտացեալ, յազգ օտար եւ ի չար. զի ոչ եւս ոք իցէ քան զնա անդր, յազգ անյոյս եւ ի կոխեալ:

18:2: Որ առաքէր պատարագս ընդ ծով, եւ թուղթս մագաղաթեայս ՚ի վերայ ջուրցն մկանանց. զի երթիցեն հրեշտակք երագունք յազգ հպարտացեալ՝ յազգ օտար եւ ՚ի չար. զի ո՛չ եւս ոք իցէ քան զնա անդր, յա՛զգ անյոյս եւ ՚ի կոխեալ[9775]։
[9775] Ոմանք. Յազգ անօրէն հպարտա՛՛։
2 որ ընծաներ էր ուղարկում ծովով եւ մագաղաթեայ հրովարտակներ՝ ջրերի կոհակների վրայով, որպէսզի արագընթաց սուրհանդակները գնան գոռոզացած ազգի մօտ, ազգ, որ օտար է ու չար, եւ դրանից աւելին ոչ ոք չի կարող լինել, ազգ, որ անյոյս է ու ոտքի տակ տրուած:
2 Որ ծովէն՝ պրտուեղէն նաւակներով Ջուրի երեսին վրայէն դեսպաններ կը ղրկէ։Ո՛վ արագընթաց դեսպաններ, գացէ՛քԵրկայնահասակ ու լերկ* ազգին, Սկիզբէն մինչեւ հիմա ահեղ ժողովուրդին, Խիստ զօրաւոր ու ամէնքը կոխկռտող ազգին, Որուն երկիրը գետերը կը կտրեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 посылающей послов по морю, и в папировых суднах по водам! Идите, быстрые послы, к народу крепкому и бодрому, к народу страшному от начала и доныне, к народу рослому и {всё} попирающему, которого землю разрезывают реки.
18:2 ὁ ο the ἀποστέλλων αποστελλω send off / away ἐν εν in θαλάσσῃ θαλασσα sea ὅμηρα ομηρος and; even ἐπιστολὰς επιστολη letter βυβλίνας βυβλινος upon; above τοῦ ο the ὕδατος υδωρ water πορεύσονται πορευομαι travel; go γὰρ γαρ for ἄγγελοι αγγελος messenger κοῦφοι κουφος to; toward ἔθνος εθνος nation; caste μετέωρον μετεωρος and; even ξένον ξενος alien; foreigner λαὸν λαος populace; population καὶ και and; even χαλεπόν χαλεπος fierce; difficult τίς τις.1 who?; what? αὐτοῦ αυτος he; him ἐπέκεινα επεκεινα beyond ἔθνος εθνος nation; caste ἀνέλπιστον ανελπιστος and; even καταπεπατημένον καταπατεω trample νῦν νυν now; present οἱ ο the ποταμοὶ ποταμος river τῆς ο the γῆς γη earth; land
18:2 הַ ha הַ the שֹּׁלֵ֨חַ ššōlˌēₐḥ שׁלח send בַּ ba בְּ in † הַ the יָּ֜ם yyˈom יָם sea צִירִ֗ים ṣîrˈîm צִיר messenger וּ û וְ and בִ vi בְּ in כְלֵי־ ḵᵊlê- כְּלִי tool גֹמֶא֮ ḡōme גֹּמֶא papyrus עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face מַיִם֒ mayˌim מַיִם water לְכ֣וּ׀ lᵊḵˈû הלך walk מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger קַלִּ֗ים qallˈîm קַל light אֶל־ ʔel- אֶל to גֹּוי֙ gôy גֹּוי people מְמֻשָּׁ֣ךְ mᵊmuššˈāḵ משׁך draw וּ û וְ and מֹורָ֔ט môrˈāṭ מרט pull off אֶל־ ʔel- אֶל to עַ֥ם ʕˌam עַם people נֹורָ֖א nôrˌā ירא fear מִן־ min- מִן from ה֣וּא hˈû הוּא he וָ wā וְ and הָ֑לְאָה hˈālᵊʔā הָלְאָה further גֹּ֚וי ˈgôy גֹּוי people קַו־ qaw- קַו [uncertain] קָ֣ו qˈāw קַו [uncertain] וּ û וְ and מְבוּסָ֔ה mᵊvûsˈā מְבוּסָה subjugation אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּזְא֥וּ bāzᵊʔˌû בזא wash away נְהָרִ֖ים nᵊhārˌîm נָהָר stream אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
18:2. qui mittit in mari legatos et in vasis papyri super aquas ite angeli veloces ad gentem convulsam et dilaceratam ad populum terribilem post quem non est alius gentem expectantem expectantem et conculcatam cuius diripuerunt flumina terram eiusThat sendeth ambassadors by the sea, and in vessels of bulrushes upon the waters. Go, ye swift angels, to a nation rent and torn in pieces: to a terrible people, after which there is no other: to a nation expecting and trodden underfoot, whose land the rivers have spoiled.
2. that sendeth ambassadors by the sea, even in vessels of papyrus upon the waters, , Go, ye swift messengers, to a nation tall and smooth, to a people terrible from their beginning onward; a nation that meteth out and treadeth down, whose land the rivers divide!
18:2. which sends ambassadors by sea and in vessels of papyrus above the waters. Go forth, O swift Angels, to a nation which has been convulsed and torn apart, to a terrible people, after whom there is no other, to a nation apprehensive and downtrodden, whose land the rivers have spoiled.
18:2. That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, [saying], Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!
That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, [saying], Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled:

18:2 посылающей послов по морю, и в папировых суднах по водам! Идите, быстрые послы, к народу крепкому и бодрому, к народу страшному от начала и доныне, к народу рослому и {всё} попирающему, которого землю разрезывают реки.
18:2
ο the
ἀποστέλλων αποστελλω send off / away
ἐν εν in
θαλάσσῃ θαλασσα sea
ὅμηρα ομηρος and; even
ἐπιστολὰς επιστολη letter
βυβλίνας βυβλινος upon; above
τοῦ ο the
ὕδατος υδωρ water
πορεύσονται πορευομαι travel; go
γὰρ γαρ for
ἄγγελοι αγγελος messenger
κοῦφοι κουφος to; toward
ἔθνος εθνος nation; caste
μετέωρον μετεωρος and; even
ξένον ξενος alien; foreigner
λαὸν λαος populace; population
καὶ και and; even
χαλεπόν χαλεπος fierce; difficult
τίς τις.1 who?; what?
αὐτοῦ αυτος he; him
ἐπέκεινα επεκεινα beyond
ἔθνος εθνος nation; caste
ἀνέλπιστον ανελπιστος and; even
καταπεπατημένον καταπατεω trample
νῦν νυν now; present
οἱ ο the
ποταμοὶ ποταμος river
τῆς ο the
γῆς γη earth; land
18:2
הַ ha הַ the
שֹּׁלֵ֨חַ ššōlˌēₐḥ שׁלח send
בַּ ba בְּ in
הַ the
יָּ֜ם yyˈom יָם sea
צִירִ֗ים ṣîrˈîm צִיר messenger
וּ û וְ and
בִ vi בְּ in
כְלֵי־ ḵᵊlê- כְּלִי tool
גֹמֶא֮ ḡōme גֹּמֶא papyrus
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
מַיִם֒ mayˌim מַיִם water
לְכ֣וּ׀ lᵊḵˈû הלך walk
מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger
קַלִּ֗ים qallˈîm קַל light
אֶל־ ʔel- אֶל to
גֹּוי֙ gôy גֹּוי people
מְמֻשָּׁ֣ךְ mᵊmuššˈāḵ משׁך draw
וּ û וְ and
מֹורָ֔ט môrˈāṭ מרט pull off
אֶל־ ʔel- אֶל to
עַ֥ם ʕˌam עַם people
נֹורָ֖א nôrˌā ירא fear
מִן־ min- מִן from
ה֣וּא hˈû הוּא he
וָ וְ and
הָ֑לְאָה hˈālᵊʔā הָלְאָה further
גֹּ֚וי ˈgôy גֹּוי people
קַו־ qaw- קַו [uncertain]
קָ֣ו qˈāw קַו [uncertain]
וּ û וְ and
מְבוּסָ֔ה mᵊvûsˈā מְבוּסָה subjugation
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּזְא֥וּ bāzᵊʔˌû בזא wash away
נְהָרִ֖ים nᵊhārˌîm נָהָר stream
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
18:2. qui mittit in mari legatos et in vasis papyri super aquas ite angeli veloces ad gentem convulsam et dilaceratam ad populum terribilem post quem non est alius gentem expectantem expectantem et conculcatam cuius diripuerunt flumina terram eius
That sendeth ambassadors by the sea, and in vessels of bulrushes upon the waters. Go, ye swift angels, to a nation rent and torn in pieces: to a terrible people, after which there is no other: to a nation expecting and trodden underfoot, whose land the rivers have spoiled.
18:2. which sends ambassadors by sea and in vessels of papyrus above the waters. Go forth, O swift Angels, to a nation which has been convulsed and torn apart, to a terrible people, after whom there is no other, to a nation apprehensive and downtrodden, whose land the rivers have spoiled.
18:2. That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, [saying], Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!
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: Посылающей послов. Ефиопский царь Тиргака, как это видно из летописей ассирийского царя Сеннахирима, посылал послов к филистимлянам и иудеям с целью предложить им союз против Ассирии.

По морю. Морем Египтяне называли р. Нил, как и греческие писатели давали той же великой реке название wceanoV. И в настоящее время Белый и Голубой Нил носят название морей. Столица царя Тиргаки, город Напата, находилась на реке Ниле, у четвертого порога этой реки, где Нил принимает в себя множество притоков.

В папировых... это самые легкие суда из египетского тростника, который теперь в Египте уже не растет, а остался только в Абиссинии (ср. Иов 8:11; 9:26).

Идите... Пророк отсылает этих послов ефиопских обратно, чем дает понять, что Иудея, защищаемая Самим Всевышним, не нуждается в союзе с ефиопским царем и его народом, хотя это народ крепкий и добрый (в переводе с евр.: высокорослый и с блестящей кожей), страшный от начала (в еврейском тексте: "грозный даже издали"), рослый (в евр. тексте: "повелитель" - kav kav) и всепопирающий (т. е. великий) завоеватель, каким он стал известен со времени воцарения царя Пианки, т. е. с 766: г.

Разрезывают реки - т. е. многочисленные каналы.
Adam Clarke: Commentary on the Bible - 1831
18:2: In vessels of bulrushes "In vessels of papyrus" - This circumstance agrees perfectly well with Egypt. It is well known that the Egyptians commonly used on the Nile a light sort of ships, or boats, made of the reed papyrus. Ex ipso quidem papyro navigia texunt. Pliny, 42:11.
Conseritur bibula Memphitis cymba papyro.
Lucan, 4:136.
Go, ye swift messengers - To this nation before mentioned, who, by the Nile, and by their numerous canals, have the means of spreading the report in the most expeditious manner through the whole country: go, ye swift messengers, and carry this notice of God's designs in regard to them. By the swift messengers are meant, not any particular persons specially appointed to this office, but any of the usual conveyers of news whatsoever, travelers, merchants, and the like, the instruments and agents of common fame. These are ordered to publish this declaration made by the prophet throughout Egypt, and to all the world; and to excite their attention to the promised visible interposition of God.
Scattered "Stretched out in length" - Egypt, that is, the fruitful part, exclusive of the deserts on each side, is one long vale, through the middle of which runs the Nile, bounded on each side to the east and west by a chain of mountains seven hundred and fifty miles in length; in breadth from one to two or three days' journey: even at the widest part of the Delta, from Pelusium to Alexandria, not above two hundred and fifty miles broad. Egmont and Hayman, and Pococke.
Peeled "Smoothed" - Either relating to the practice of the Egyptian priests, who made their bodies smooth by shaving off their hair, (see Herod. 2:37); or rather to their country's being made smooth, perfectly plain and level, by the overflowing of the Nile.
Meted out "Meted out by line" - It is generally referred to the frequent necessity of having recourse to mensuration in Egypt, in order to determine the boundaries after the inundations of the Nile; to which even the origin of the science of geometry is by some ascribed. Strabo, lib. 17 sub init.
Trodden down - Supposed to allude to a peculiar method of tillage in use among the Egyptians. Both Herodotus, (lib. ii.), and Diodorus, (lib. i.), say that when the Nile had retired within its banks, and the ground became somewhat dry, they sowed their land, and then sent in their cattle, (their hogs, says the former), to tread in the seed; and without any farther care expected the harvest.
The rivers have spoiled "The rivers have nourished" - The word בזאו bazeu is generally taken to be an irregular form for בזזו bazezu, "have spoiled," as four MSS. have it in this place; and so most of the Versions, both ancient and modern, understand it. On which Schultens, Gram. Hebrews p. 491, has the following re; mark:"Ne minimam quidem speciem veri habet בזאו bazau, Esai. Isa 18:2, elatum pro בזזו bazazu, deripiunt. Haec esset anomalia, cui nihil simile in toto linguae ambitu. In talibus nil finire, vel fateri ex mera agi conjectura, tutius justiusque. Radicem בזא baza olim extare potuisse, quis neget? Si cognatum quid sectandum erat, ad בזה bazah, contemsit, potius decurrendum fuisset; ut בזאו bazeu, pro בזו bazu, sit enuntiatum, vel בזיו baziv. Digna phrasis, flumina contemmunt terram, i.e., inundant." "בזא baza, Arab. extulit se superbius, item subjecit sibi: unde praet. pl. בזאו bazeu, subjecerunt sibi, i.e., inundarunt." - Simonis' Lexic. Heb.
A learned friend has suggested to me another explanation of the word. בזא baza, Syr., and ביזא beiza, Chald., signifies uber, "a dug," mamma, "a breast;" agreeably to which the verb signifies to nourish. This would perfectly well suit with the Nile: whereas nothing can be more discordant than the idea of spoiling and plundering; for to the inundation of the Nile Egypt owed every thing; the fertility of the soil, and the very soil itself. Besides, the overflowing of the Nile came on by gentle degrees, covering with out laying waste the country: "Mira aeque natura fluminis, quod cum caeteri omnes abluant terras et eviscerent, Nilus tanto caeteris major adeo nihil exedit, nec abradit, ut contra adjiciat vires; minimumque in eo sit, quod solum temperet. Illato enim limo arenas saturat ac jungit; debetque illi Aegyptus non tantum fertilitatem terrarum, sed ipsas." - Seneca, Nat. Quaest., 4:2. I take the liberty, therefore, which Schultens seems to think allowable in this place, of hazarding a conjectural interpretation. It is a fact that the Ganges changes its course, and overruns and lays barren whole districts, from which it was a few years back several miles distant. Such changes do not nourish but spoil the ground.
Albert Barnes: Notes on the Bible - 1834
18:2: That sendeth ambassadors - That is, "accustomed" to send messengers. What was the design of their thus sending ambassadors does not appear. The prophet simply intimates the fact; a fact by which they were well known. It may have been for purposes of commerce, or to seek protection. Bochart renders the word translated 'ambassadors' by "images," and supposes that it denotes an image of the god Osiris made of the papyrus; but there does not seem to be any reason for this opinion. The word ציר tsı̂ yr may mean an idol or image, as in Isa 45:16; Psa 49:15. But it usually denotes ambassadors, or messengers Jos 9:4; Pro 25:13; Pro 13:17; Isa 57:9; Jer 49:14; Oba 1:1.
By the sea - What "sea" is here meant cannot be accurately determined. The word 'sea' (ים yâ m) is applied to various collections of water, and may be used in reference to a sea, a lake, a pond, and even a large river. It is often applied to the Mediterranean; and where the phrase "Great Sea" occurs, it denotes that Num 34:6-7; Deu 11:24. It is applied to the Lake of Gennesareth or the Sea of Galilee Num 34:11; to the Salt Sea Gen 14:3; to the Red Sea often (Exo 13:10; Num 14:25; Num 21:4; Num 33:10, "et al.") It is also applied to "a large river," as, "e. g., the Nile" Isa 19:5; Neh 3:8; and to the Euphrates Jer 51:36. So far as this "word" is concerned, therefore, it may denote either the Mediterranean, the Red Sea, the Nile, or the Euphrates. If the country spoken of is Upper Egypt or Nubia, then we are naturally led to suppose that the prophet refers either to the Nile or the Red Sea.
Even in vessels of bulrushes - The word rendered 'bulrushes' (גמא gô me') is derived from the verb גמא gâ mâ', "to swallow, sip, drink;" and is given to a reed or bulrush, from its "imbibing" water. It is usually applied in the Scriptures to the Egyptian "papyrus" - a plant which grew on the banks of the Nile, and from which we have derived our word "paper." 'This plant,' says Taylor ("Heb. Con."), 'grew in moist places near the Nile, and was four or five yards in height. Under the bark it consisted wholly of thin skins, which being separated and spread out, were applied to various uses. Of these they made boxes and chests, and even boats, smearing them over with pitch.' These laminoe, or skins, also served the purpose of paper, and were used instead of parchment, or plates of lead and copper, for writing on. This plant, the Cyperus Papyrus of modern botanists, mostly grew in Lower Egypt, in marshy land, or in shallow brooks and ponds, formed by the inundation of the Nile. 'The papyrus,' says Pliny, 'grows in the marsh lands of Egypt, or in the stagnant pools left inland by the Nile, after it has returned to its bed, which have not more than two cubits in depth.
The root of the plant is the thickness of a man's arm; it has a triangular stalk, growing not higher than ten cubits (fifteen feet), and decreasing in breadth toward the summit, which is crowned with a thyrsus, containing no seeds, and of no use except to deck the statues of the gods. They employ the roots as firewood, and for making various utensils. They even construct small boats of the plant; and out of the rind, sails, mats, clothes, bedding, ropes; they eat it either crude or cooked, swallowing only the juice; and when they manufacture paper from it, they divide the stem by means of a kind of needle into thin plates, or laminae, each of which is as large as the plant will admit. All the paper is woven upon a table, and is continually moistened with Nile water, which being thick and slimy, furnishes an effectual species of glue. In the first place, they form upon a table, pefectly horizontal, a layer the whole length of the papyrus, which is crossed by another placed transversely, and afterward enclosed within a press.
The different sheets are then hung in a situation exposed to the sun, in order to dry, and the process is finally completed by joining them together, beginning with the best. There are seldom more than twenty slips or stripes produced from one stem of the plant.' (Pliny, xiii. 11, 12.) Wilkinson remarks, that 'the mode of making papyri was this: the interior of the stalks of the plant, after the rind had been removed, was cut into thin slices in the direction of their length, and these being laid on a flat board, in succession, similar slices were placed over them at right angles, and their surfaces being cemented together by a sort of glue, and subjected to the proper deuce of pressure, and well dried, the papyrus was completed.' ("Ancient Egyptians," vol. iii. p. 148.) The word used here is translated 'bulrushes' in Exo 2:3, where the little ark is described in which Moses was laid near the Nile; the 'rush' in Job 8:11; and 'rushes,' in Isa 35:7.
It does not elsewhere occur. That the ancients were in the practice of making light boats or vessels from the papyrus is well known. Thus Theophrastus (in the "History of Plants," iv. 9) says, that 'the papyrus is useful for many things, for from this they make vessels,' or ships (πλοῖα ploia). Thus, Pliny (xiii. 11, 22) says, ex ipso quidem papyro navigia texunt - 'from the papyrus they weave vessels.' Again, (vi. 56, 57): 'Even now,' says he, 'in the Britannic Ocean useful vessels are made of bark; on the Nile from the papyrus, and from reeds and rushes.' Plutarch describes Isis going in search of the body of Osiris, 'through the fenny country in a bark made of the papyrus (ἐν βαριδι παπυοινη en baridi papnoinē) where it is supposed that persons using boats of this description (ἐν παπυρινοις ὀκαφεσι πλωοντας en papurinois okaphisi pleontas) are never attacked by crocodiles out of respect to the goddess,' (De Isa 18:1-7.) Moses, also, it will be remembered, was exposed on the banks of the Nile in a similar boat or ark. 'She took for him an ark of bulrushes, and daubed it With slime and with pitch, and put the child therein' Exo 2:3. The same word occurs here (גמא gô me') which is used by Isaiah, and this fact shows that such boats were known as early as the time of Moses. Lucan also mentions boats made of the papyrus at Memphis:
Conseritur bibula Memphitis cymba papyro.
- Phar. iv: 136.
At Memphis boats are woven together from the marshy papyrus
The sculptures of Thebes, Memphis, and other places, abundantly show that they were employed as punts, or canoes for fishing, in all parts of Egypt, during the inundation of the Nile.' (Wilkinson's Ancient Egyptians, vol. iii. p. 186.) In our own country, also, it will be remembered, the natives were accustomed to make canoes, or vessels, of the bark of the birch, with which they often adventured on even dangerous navigation. The circumstance here mentioned of the גמא gô me' (the papyrus), seems to fix the scene of this prophecy to the region of the Nile. This reed grew nowhere else; and it is natural, therefore, to suppose, that some nation living near the Nile is intended. Taylor, the editor of Calmet, has shown that the inhabitants of the upper regions of the Nile were accustomed to form floats of hollow earthen vessels, and to weave them together with rushes, and thus to convey them to Lower Egypt to market. He supposes that by 'vessels of bulrushes,' or rush floats, are meant such vessels. (For a description of the "floats" made in Upper Egypt with "jars," see Pococke's "Travels," vol. i. p. 84, Ed. London, 1743.) 'I first saw in this voyage (on the Nile) the large floats of earthen-ware; they are about thirty feet wide, and sixty feet long, being a frame of palm boughs tied together about four feet deep, on which they put a layer of large jars with the mouths uppermost; on these they make another floor, and then put on another layer of jars, and so a third, which last are so disposed as to trim the float, and leave room for the men to go between. The float lies across the river, one end being lower down than the other; toward the lower end on each side they have four long poles with which they row and direct the boat, as well as forward the motion down.' Mr. Bruce, in his "Travels," mentions vessels made of the papyrus in Abyssinia.
Upon the waters - The waters of the Nile, or the Red Sea.
Saying - This word is not in the Hebrew, and the introduction of it by the translators gives a peculiar, and probably an incorrect, sense to the whole passage. As it stands here, it would seem to be the language of the inhabitants of the land who sent the ambassadors, usually saying to their messengers to go to a distant nation; and this introduces an inquiry into the characteristics of the nation to "whom" the ambassadors are sent, as if it were a "different" people from those who are mentioned in Isa 17:1. But probably the words which follow are to be regarded as the words of the prophet, or of God Isa 17:4, giving commandment to those messengers to "return" to those who sent them, and deliver the message which follows: 'You send messengers to distant nations in reed boats upon the rivers. Return, says God, to the land which sent you foth, and announce to them the will of God. Go rapidly in your light vessels, and bear this message, for it shall speedily be executed, and I will sit calmly and see it done' Isa 17:4-6. A remarkably similar passage, which throws great light on this, occurs in Eze 30:9 : 'In that day shall messengers go forth from me (God) in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt, for lo, it cometh.'
Go, ye swift messengers - Hebrew, 'Light messengers.' This is evidently addressed to the boats. Achilles Tatius says that they were frequently so light and small, that they would carry but one person (Rosenmuller).
To a nation - What nation this was is not known. The "obvious" import of the passge is, that it was some nation to whom they were "accustomed" to send ambassadors, and that it is here added merely as "descriptive" of the people. Two or three characterstics of the nation are mentioned, from which we may better learn what people are referred to.
Scattered - (ממשׁך memushā k). This word is derived from משׁך mâ shak, "to seize, take, hold fast;" to draw out, extend, or prolong; to make double or strong; to spread out. The Septuagint renders it, Ἔθνος μετέωρον Ethnos meteō ron - 'A lofty nation.' Chaldee, 'A people suffering violence.' Syraic, 'A nation distorted.' Vulgate, 'A people convulsed, and lacerated.' It "may" denote a people "spread out" over a great extent of country; or a people "drawn out in length" - that is, extended over a country of considerable length, but of comparatively narrow breadth, as Egypt is; so Vitringa understands it. Or it may mean a people "strong, valiant;" so Gesenius understands it. This best suits the connection, as being a people 'terrible hitherto.' Perhaps all these ideas may be united by the supposition, that the nation was drawn out or extended over a large region, and was, "therefore," a powerful or mighty people. The idea of its being "scattered" is not in the text. Taylor renders it, 'A people of short stature; contracted in height; that is, dwarfs.' But the idea in the text is not one that is descriptive of "individuals," but of the "collected" nation; the people.
And peeled - (מרט mô raṭ, from מרט mâ raṭ) to make smooth, or sharpen, as a sword," Ezek. 21:14-32; then, to make smooth the head of any one, to pluck off his hair, Ezr 9:3; Neh 13:25; Isa 50:6). The Septuagint renders it, Ξένον λαὸν καὶ χαλεπόν Cenon laon kai chalepon - 'A foreign and wicked people.' Vulgate, 'To a people lacerated.' The Syriac renders the whole verse, 'Go, swift messengers, to a people perverse and torn; to a people whose strength has been long since taken away; a people defiled and trodden down; whose land the rivers have spoiled.' The word used here is capable of two significations:
(1) It may denote a people who are shaved or made smooth by removing the hair from the body. It is known to have been the custom with the Egyptians to make their bodies smooth by shaving off the hair, as Herodotus testifies (xi. 37). Or,
(2) It may be translated, as Gesenius proposes, a people valiant, fierce, bold, from the sense which the verb has "to sharpen" a sword Eze 21:15-16.
The former is the most obvious interpretation, and agrees best with the proper meaning of the Hebrew word; the latter would, perhaps, better suit the connection. The editor of Calmer supposes that it is to be taken in the sense of "diminished, small, dwarfish," and would apply it to the "pigmies" of Upper Egypt.
To a people terrible - That is, warlike, fierce, cruel. Hebrew, 'A people feared.' If the Egyptians are meant, it may refer to the fact that they had always been an object of terror and alarm to the Israelites from their early oppressions there before their deliverance under Moses.
From their beginning hitherto - Hebrew, 'From this time, and formerly.' It has been their general character that they were a fierce, harsh, oppressive nation. Gesenius, however, renders this, 'To the formidable nation (and) further beyond;' and supposes that two nations are referred to, of which the most remote and formidable one, whose land is washed by streams, is the proper Ethiopian people. By the other he supposes is meant the Egyptian people. But the scope of the whole prophecy rather requires us to understand it of one people.
A nation meted out - Hebrew, 'Of line line' (קו־קו qav-qav). Vitringa renders this, 'A nation of precept and precept;' that is, whose religion abounded with rites and ceremonies, and an infinite multitude of "precepts or laws" which prescribed them. Michaelis renders it, 'A nation measured by a line;' that is, whose land had been divided by victors. Doderlin renders it, 'A nation which uses the line;' that is, as he supposes, which extended its dominion over other provinces. The Septuagint renders it, Ἔθνος ἀνέλπιστον ethnos anelpiston - 'A nation without hope.' Aquila, Ἔθνος ὑπόμενον ethnos hupomenon - 'A nation enduring or patient.' Jonathan, the Chaldee, אגיסא עמא ובויזא - 'A nation oppressed and afflicted.' Aben Ezra explains it as meaning 'A nation like a school-boy learning line after line.' Theodore Hasaeus endeavors to prove that the reference here is to Egypt, and that the language is taken from the fact that the Egyptians were early distinguished for surveying and mensuration.
This science, he supposes, they were led to cultivate from the necessity of ascertaining the height of the Nile at its annual inundation, and from the necessity of an accurate survey of the land in order to preserve the knowledge of the right of property in a country inundated as this was. In support of this, he appeals to Servius ("ad" Virg. "Ecl." iii. 41), where he says of the "radius" mentioned there, 'The Radius is the rod of the philosophers, by which they denote the lines of geometry. This art was invented in the time when the Nile, rising beyond its usual height, confounded the usual marks of boundaries, to the ascertaining of which they employed philosophers who divided the land by "lines," whence the science was called geometry.' Compare Strabo ("Geo." xvii. 787), who says that Egypt was divided into thirty "nomes," and then adds, 'that these were again subdivided into other portions, the smallest of which were farms αἱ ἄρουραι hai arourai.
But there was a necessity for a very careful and subtle division, on account of the continual confusion of the limits which the Nile produced when it overflowed, adding, to some, taking away from others, changing the forms, obliterating the signs by which one farm was distinguished from another. Hence, it became necessary to re-survey the country; and hence, they suppose, originated the science of geometry' (see also Herodot. "Euterpe," c. 109). Hence, it is supposed that Egypt came to be distinguished by the use of "the line" - or for its skill in surveying, or in geometry - or a nation "of the line" (see the Dissertation of Theodore Hasaeus, קו קו גוי - "De Gente kau kau," in Ugolin's "Thes. Ant. Sac." vii. 1568-1580). The word (קו qav) means, properly, "a cord, a line," particularly a measuring line Eze 47:3; Kg2 21:13 : 'I will stretch over Jerusalem the measuring line of Samaria' that is, I will destroy it like Samaria. Hence, the phrase here may denote a people accustomed "to stretch out such lines" over others; that is, to lay them waste.
It is applied usually to the line connected with a plummet, which a carpenter uses to mark out his work (compare Job 38:5; Isa 28:17; Isa 34:11; Zep 2:1); or to a line by which a land or country is measured by the surveyor. Sometimes it means "a precept, or rule," as Vitringa has rendered it here (compare Isa 28:10). But the phrase 'to stretch out a line,' or 'to measure a people by a line,' is commonly applied to their destruction, as if a conqueror used a line to mark out what he had to do (see this use of the word in Kg2 21:13 : Isa 28:17; Isa 34:11; Lam 2:8; Zac 1:16). This is probably its sense here - a nation terrible in all its history, and which had been distinguished for stretching lines over others; that is, for marking them out for destruction, and dividing them as it pleased. It is, therefore, a simple description, not of the nation as "being itself" measured out, but as extending its dominion over others.
And trodden down - (מבוסה mebû sâ h). Margin, 'And treading under foot,' or, 'that meteth out and treadeth down.' The margin here, as is frequently the case, is the more correct rendering. Here it does not mean that "they were trodden down," but that it was a characteristic of their nation that "they trod down others;" that is, conquered and subdued other nations. Thus the verb is used in Psa 44:6; Isa 14:25; Isa 53:6; Isa 63:18; Jer 12:10. Some, however, have supposed that it refers to the fact that the land was trodden down by their feet, or that the Egyptians were accustomed to lead the waters of the Nile, when it overflowed, by "treading" places for it to flow in their fields. But the former is the more correct interpretation.
Whose land the rivers have spoiled - Margin, 'Despise.' The Hebrew word (בּזאוּ bâ z'eû) occurs nowhere else. The Vulgate renders it, Diripuerunt - 'Carry away.' The Chaldee reads it, 'Whose land the people plunder.' The word is probably of the same signification as בזז bâ zaz, "to plunder, lay waste." So it was read by the Vulgate and the Chaldee; and this reading is found in four manuscripts. The word is in the present tense, and should be rendered not 'have spoiled,' but 'spoil.' It is probably used to denote a country the banks of whose rivers are washed away by the floods. This description is particularly applicable to Nubia or Abyssinia - the region above the cataracts of the Nile. One has only to remember that these streams continually wash away the banks and bear the earth to deposit it "on" the lands of Lower Egypt, to see that the prophet had this region particularly in his eye.
He could not have meant Egypt proper, because instead of "spoiling" the lands, or washing them away, the Nile constantly brings down a deposit from the upper regions that constitutes its great fertility. The "rivers" that are mentioned here are doubtless the various branches of the Nile (see Bruce's "Travels," ch. iii., and Burckhardt's "Travels in Nubia." The Nile is formed by the junction of many streams or branches rising in Abyssinia, the principal of which are the Atbara; the Astapus or Blue River; and the Astaboras or White River. The principal source of the Nile is the Astapus or Blue River, which rises in the Lake Coloe, which Bruce supposes to be the head of the Nile. This river on the west, and the various branches of the Atbara on the east, nearly encompass a large region of country called Meroe, once supposed to be a large island, and frequently called such. The whole description, therefore, leads us to the conclusion that a region is mentioned in that country called in general "Cush;" that it was a people living on rivers, and employing reed boats or skiffs; that they were a fierce and warlike people; and that the country was one that was continually washed by streams, and whose soil was carried down by the floods. All these circumstances apply to Nubia or Abyssinia, and there can be little doubt that this is the country intended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: sendeth: Isa 30:2-4; Eze 30:9
vessels: It is well known that the Egyptians commonly used on the Nile a light sort of ships or boats made of the papyrus. See note on Exo 2:3.
to a nation: Isa 18:7
scattered and peeled: or, outspread and polished, Or, as Bp. Lowth renders, "stretched out in length and smoothed." Egypt, which is situated between 24 degrees and 32 degrees n lat. and 30 degrees and 33 degrees e long., being bounded on the south by Ethiopia, on the north by the Mediterranean, on the east by the mountains of Arabia, and on the west by those of Lybia, is one long vale, 750 miles in length (through the middle of which runs the Nile), in breadth from one to two or three day's journey, and even at the widest part of the Delta, from Pelusium to Alexandria, not above 250 miles broad.
to a people: Gen 10:8, Gen 10:9; Ch2 12:2-4, Ch2 14:9, Ch2 16:8, Heb
Meted out and trodden down: or, that meteth out and treadeth down, Heb. of line, line, and treading under foot, This is an allusion to the frequent necessity of having recourse to mensuration in Egypt, in order to determine their boundaries, after the inundation of the Nile had smoothed their land and effaced their landmarks; and to their method of throwing seed upon the mud, when the waters had subsided, and treading it in by turning their cattle into the fields.
have spoiled: or, despise, Isa 19:5-7
Geneva 1599
18:2 That sendeth ambassadors by the sea, even in vessels of (b) bulrushes upon the waters, [saying], (c) Go, ye swift messengers, to a nation scattered and stripped, to a (d) people terrible from their beginning to this time; a nation measured by line and trodden down, whose land the (e) rivers have laid waste!
(b) Which is those countries were great, so much so that they made ships from them for swiftness.
(c) This may be taken that they sent others to comfort the Jews and to promise them help against their enemies, and so the Lord threatened to take away their strength, that the Jews should not trust in it: or that they solicited the Egyptians and promised them aid to go against Judah.
(d) That is, the Jews who because of God's plague made all other nations afraid of the same, as God threatened in (Deut 28:37).
(e) Meaning the Assyrians, (Is 8:7).
John Gill
18:2 That sendeth ambassadors by the sea,.... The Red Sea, which washed the coasts of Egypt and Ethiopia, and which were united into one kingdom under Sabacus, or So the Ethiopian, called king of Egypt, 4Kings 17:4 and this kingdom, or rather the king of it, is here described as sending ambassadors by sea to foreign courts, to make leagues and alliances, and thereby strengthen himself against attempts made on him; though some understand it of one part of Ethiopia, on one side of the Red Sea, sending to that on the other side; and some of Tirhakah the Ethiopian sending messengers to the king of Assyria to bid him defiance, and let him know he intended to fight him; and at the same time sent to the Jews, that they might depend upon his protection and help, Is 37:9 some understand this of the Egyptians sending to the Ethiopians, to let them know of the Assyrian expedition; and others, of their sending to the Jews, with the promise of a supply; and the word for "ambassadors" signifying "images", Is 45:16 some have thought it is to be understood of carrying the head of Osiris, and the image of Isis, from place to place, in proper vessels:
even in vessels of bulrushes upon the waters; or, "upon the face of the waters" (i); where these light vessels floated without sinking, not drawing the quantity of waters as vessels of wood did. Both the Egyptians and Ethiopians had ships made of the "papyrus" (k), or "biblus" (l), a sort of rush, that grew upon the banks of the Nile, and which were light, and moved swiftly, and were also safest; there was no danger of their being broken to pieces, as other vessels, on shelves, and rocks, and in waterfalls: yea, Pliny (m) says, that the Ethiopian ships were so made, as to fold up and be carried on their shoulders, when they came to the cataracts.
Saying, go, ye swift messengers; the word "saying" is not in the text, nor is it to be supplied; for these are not the words of the nation before described, sending its messengers to another nation after described, either the Jews or the Assyrians; but they are the words of God to his messengers, angels or men, who were swift to do his will, whom he sends to denounce or inflict judgment upon the same nation that is before mentioned, with which agrees Ezek 30:9,
to a nation scattered; that dwelt in towns, villages, and houses, scattered about here and there; or who would be scattered and dissipated by their enemies: or, "drawn out", and spread over a large tract of ground, as Ethiopia was:
and peeled; of their hair, as the word signifies; the Ethiopians, living in a hot country, had very little hair upon their bodies. Schultens (n), from the use of the word in the Arabic language, renders it,
"a nation strong and inaccessible:''
to a people terrible from their beginning hitherto; for their black colour and grim looks, especially in some parts; and for the vast armies they brought into the field, as never were by any other people; see 2Chron 12:3 and they might well be said to be so from the beginning, since Nimrod, the mighty hunter, was the son of Cush, from whence the Ethiopians have the name of Cushites, and is the name Ethiopia is called by in the preceding verse Is 18:1,
a nation meted out, and trodden down: to whom punishment was measured by line, in proportion to their sins, and who in a little time would be trodden under foot by their enemies:
whose land the rivers have spoiled: which must not be understood literally of Niger and Nilus, of Astapus and Astaboras, which were so far from spoiling the land, that it was much more pleasant and fruitful for them; but figuratively, of powerful princes and armies, that should come into it, and spoil and plunder it; see Is 8:7. Jarchi and Kimchi interpret it of the kings of the nations of the world; and so the Targum,
"whose land the people spoil.''
Some understand all this of the Assyrians, whose army was now scattered, and its soldiers exhausted, who had been from the beginning of their monarchy very terrible to their neighbours, but now marked for destruction; and whom the Ethiopians, who dwelt by the rivers, despised, as some render the words: and others interpret them of the Jews, as overrun by the Assyrian army like a mighty river, by whom they were scattered, and peeled, and spoiled, and plundered; who from their beginning had been very terrible, because of the wonderful things wrought for them at the Red Sea, in the wilderness, and in the times of Joshua and the judges; and because of the dreadful punishments inflicted on them; but the first sense is best. Vitringa interprets all this of the Egyptians, whose country was drawn out or long, their bodies peeled or shaved; a people terrible to their neighbours, and very superstitious; a nation of line and line, or of precept and precept.
(i) "super facies aquarurum", Montanus. (k) Hence , paper skiffs, in Plutarch, de Is. et Osir. and , ships of reeds which the Indians made and used, as Herodotus relates, l. 3. sive Thalia, c. 98. and so Diodorus Siculus speaks of ships made of a reed in India, of excellent use, because they are not liable to be eaten by worms, Bibliothec. l. 2. p. 104. to the Egyptian vessels of this kind Lucan has respect when he says, "-----Sic cum tenet omnia Nilus, Conficitur bibula Memphitis cymba papyro. Pharsal. l. 4.
(l) Plin. Nat. Hist. l. 6. c. 22. & l. 13. 11. Heliodor. l. 10. c. 4. p. 460. (m) Nat. Hist. l. 5. c. 9. (n) Animadv, Philol. in Job, p, 108.
John Wesley
18:2 Sendeth - That at this time are sending ambassadors, to strengthen themselves with alliances. Bulrushes - Both the Egyptians and Ethiopians, used boats of rushes or reeds, which were more convenient for them than those of wood, because they were both cheaper and swifter, and lighter for carriage from place to place. These seem to be the words of the prophet, who having pronounced a woe against the land hitherto described, here continues his speech, and gives a commission from God to these messengers, to go to this nation scattered, &c. Then he calls to all nations to be witnesses of the message sent, Is 18:3, and then the message follows in the succeeding verses. Messengers - Whom I have appointed for this work, and tell them what I am about to do with them. Scattered - Not by banishment but in their habitations. Which agrees well to the Ethiopians, for the manner of their habitation, which is more scattered than that of other people. Peeled - Having their hair plucked off. This is metaphorically used in scripture, for some great calamity, whereby men are stripped of all their comforts. And this title may be given to them prophetically, to signify their approaching destruction. Terrible - Such were the Egyptians, and Ethiopians, as appears both from sacred and profane histories. Meted - Meted out as it were with lines to destruction. Trodden - By Divine sentence, and to be trodden down by their enemies. The rivers - Which may be understood of the Assyrians or Babylonians breaking in upon them like a river, and destroying their land and people.
Robert Jamieson, A. R. Fausset and David Brown
18:2 ambassadors--messengers sent to Jerusalem at the time that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (Is 37:9).
by . . . sea--on the Nile (Is 19:5): as what follows proves.
vessels of bulrushes--light canoes, formed of papyrus, daubed over with pitch: so the "ark" in which Moses was exposed (Ex 2:3).
Go--Isaiah tells them to take back the tidings of what God is about to do (Is 18:4) against the common enemy of both Judah and Ethiopia.
scattered and peeled--rather, "strong and energetic" [MAURER]. The Hebrew for "strong" is literally, "drawn out" (Margin; Ps 36:10; Eccles 2:3). "Energetic," literally, "sharp" (Hab 1:8, Margin; the verb means to "sharpen" a sword, Ezek 21:15-16); also "polished." As HERODOTUS (3:20, 114) characterizes the Ethiopians as "the tallest and fairest of men," G. V. SMITH translates, "tall and comely"; literally, "extended" (Is 45:14, "men of stature") and polished (the Ethiopians had "smooth, glossy skins"). In English Version the reference is to the Jews, scattered outcasts, and loaded with indignity (literally, "having their hair torn off," HORSLEY).
terrible--the Ethiopians famed for warlike prowess [ROSENMULLER]. The Jews who, because of God's plague, made others to fear the like (Deut 28:37). Rather, "awfully remarkable" [HORSLEY]. God puts the "terror" of His people into the surrounding nations at the first (Ex 23:27; Josh 2:9); so it shall be again in the latter days (Zech 12:2-3).
from . . . beginning hitherto--so English Version rightly. But GESENIUS, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called).
meted out--Hebrew, "of line." The measuring-line was used in destroying buildings (Is 34:11; 4Kings 21:13; Lam 2:8). Hence, actively, it means here "a people meting out,--an all-destroying people"; which suits the context better than "meted," passively [MAURER]. HORSLEY, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiah) and trampled under foot"; a graphic picture of them. Most translate, of strength, strength (from a root, to brace the sinews), that is, a most powerful people.
trodden down--true of the Jews. But MAURER translates it actively, a people "treading under foot" all its enemies, that is, victorious (Is 14:25), namely, the Ethiopians.
spoiled--"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. SMITH translates it, "Divide." HORSLEY takes it figuratively of the conquering armies which have often "spoiled" Judea.
18:318:3: Եւ այժմ գետք ամենայն երկրին իբրեւ զաշխարհ բնակեալ. բնակեսցէ աշխարհ նոցա՝ իբրեւ զնշա՛ն ՚ի լեռնէ բարձցի, եւ իբրեւ զձայն փողոյ լսելի՛ եղիցի։
3 Եւ այժմ ամբողջ երկրի գետերը, ինչպէս աշխարհ, բնակեցուած են. պիտի բնակեցուի նրանց աշխարհը, երբ նշանը լերան վրայից վերանայ, եւ լսելի լինի փողի ձայնը,
3 Ո՛վ աշխարհի բնակիչներ, Ու երկրի վրայ բնակողներ, Երբ լեռներուն վրայ դրօշակ բարձրացուի՝ նայեցէ՛քՈւ երբ փող հնչուի՝ լսեցէ՛ք։
Եւ այժմ գետք ամենայն երկրին իբրեւ զաշխարհ բնակեալ. բնակեսցէ աշխարհ նոցա` իբրեւ զնշան ի լեռնէ բարձցի, եւ իբրեւ զձայն փողոյ լսելի եղիցի:

18:3: Եւ այժմ գետք ամենայն երկրին իբրեւ զաշխարհ բնակեալ. բնակեսցէ աշխարհ նոցա՝ իբրեւ զնշա՛ն ՚ի լեռնէ բարձցի, եւ իբրեւ զձայն փողոյ լսելի՛ եղիցի։
3 Եւ այժմ ամբողջ երկրի գետերը, ինչպէս աշխարհ, բնակեցուած են. պիտի բնակեցուի նրանց աշխարհը, երբ նշանը լերան վրայից վերանայ, եւ լսելի լինի փողի ձայնը,
3 Ո՛վ աշխարհի բնակիչներ, Ու երկրի վրայ բնակողներ, Երբ լեռներուն վրայ դրօշակ բարձրացուի՝ նայեցէ՛քՈւ երբ փող հնչուի՝ լսեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 Все вы, населяющие вселенную и живущие на земле! смотрите, когда знамя поднимется на горах, и, когда загремит труба, слушайте!
18:3 πάντες πας all; every ὡς ως.1 as; how χώρα χωρα territory; estate κατοικουμένη κατοικεω settle κατοικηθήσεται κατοικεω settle ἡ ο the χώρα χωρα territory; estate αὐτῶν αυτος he; him ὡσεὶ ωσει as if; about σημεῖον σημειον sign ἀπὸ απο from; away ὄρους ορος mountain; mount ἀρθῇ αιρω lift; remove ὡς ως.1 as; how σάλπιγγος σαλπιγξ trumpet φωνὴ φωνη voice; sound ἀκουστὸν ακουστος be
18:3 כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit תֵבֵ֖ל ṯēvˌēl תֵּבֵל world וְ wᵊ וְ and שֹׁ֣כְנֵי šˈōḵᵊnê שׁכן dwell אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ ki כְּ as נְשֹׂא־ nᵊśō- נשׂא lift נֵ֤ס nˈēs נֵס signal הָרִים֙ hārîm הַר mountain תִּרְא֔וּ tirʔˈû ראה see וְ wᵊ וְ and כִ ḵi כְּ as תְקֹ֥עַ ṯᵊqˌōₐʕ תקע blow שֹׁופָ֖ר šôfˌār שֹׁופָר horn תִּשְׁמָֽעוּ׃ ס tišmˈāʕû . s שׁמע hear
18:3. omnes habitatores orbis qui moramini in terra cum elevatum fuerit signum in montibus videbitis et clangorem tubae audietisAll ye inhabitants of the world, who dwell on the earth, when the sign shall be lifted up on the mountains, you shall see, and you shall hear the sound of the trumpet.
3. All ye inhabitants of the world, and ye dwellers on the earth, when an ensign is lifted up on the mountains, see ye; and when the trumpet is blown, hear ye.
18:3. All inhabitants of the world, you who dwell upon the earth: when the sign will have been elevated on the mountains, you will see, and you will hear the blast of the trumpet.
18:3. All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye:

18:3 Все вы, населяющие вселенную и живущие на земле! смотрите, когда знамя поднимется на горах, и, когда загремит труба, слушайте!
18:3
πάντες πας all; every
ὡς ως.1 as; how
χώρα χωρα territory; estate
κατοικουμένη κατοικεω settle
κατοικηθήσεται κατοικεω settle
ο the
χώρα χωρα territory; estate
αὐτῶν αυτος he; him
ὡσεὶ ωσει as if; about
σημεῖον σημειον sign
ἀπὸ απο from; away
ὄρους ορος mountain; mount
ἀρθῇ αιρω lift; remove
ὡς ως.1 as; how
σάλπιγγος σαλπιγξ trumpet
φωνὴ φωνη voice; sound
ἀκουστὸν ακουστος be
18:3
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
תֵבֵ֖ל ṯēvˌēl תֵּבֵל world
וְ wᵊ וְ and
שֹׁ֣כְנֵי šˈōḵᵊnê שׁכן dwell
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ ki כְּ as
נְשֹׂא־ nᵊśō- נשׂא lift
נֵ֤ס nˈēs נֵס signal
הָרִים֙ hārîm הַר mountain
תִּרְא֔וּ tirʔˈû ראה see
וְ wᵊ וְ and
כִ ḵi כְּ as
תְקֹ֥עַ ṯᵊqˌōₐʕ תקע blow
שֹׁופָ֖ר šôfˌār שֹׁופָר horn
תִּשְׁמָֽעוּ׃ ס tišmˈāʕû . s שׁמע hear
18:3. omnes habitatores orbis qui moramini in terra cum elevatum fuerit signum in montibus videbitis et clangorem tubae audietis
All ye inhabitants of the world, who dwell on the earth, when the sign shall be lifted up on the mountains, you shall see, and you shall hear the sound of the trumpet.
18:3. All inhabitants of the world, you who dwell upon the earth: when the sign will have been elevated on the mountains, you will see, and you will hear the blast of the trumpet.
18:3. All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.
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: Пророк призывает все народы земли следить со вниманием за тем, что совершит Господь для наказания ассирийцев, которые причинили всем народам так много зла. Об этом поражении, ожидающем ассирийцев, будут извещены все как бы определенными военными сигналами.
Adam Clarke: Commentary on the Bible - 1831
18:3: When he lifteth up an ensign "When the standard is lifted up" - I take God to be the Agent in this verse; and that by the standard and the trumpet are meant the meteors, the thunder, the lightning, the storm, earthquake, and tempest, by which Sennacherib's army shall be destroyed, or by which at least the destruction of it shall be accompanied; as it is described in Isa 10:16, Isa 10:17; Isa 29:6, and Isa 30:30, Isa 30:31. See also Psa 76:1-12 (note), and the title of it, according to the Septuagint, Vulgate and Aethiopic. They are called, by a bold metaphor, the standard lifted up, and the trumpet sounded. The latter is used by Homer, I think with great force, in his introduction to the battle of the gods; though I find it has disgusted some of the minor critics: -
Βραχε δ' ευρεια χθων,
Αμφι δε σαλπιγζεν μεγας ουρανος.
Il. 21:388.
"Heaven in loud thunders bids the trumpet sound,
And wide beneath them groans the rending ground."
Pope
Albert Barnes: Notes on the Bible - 1834
18:3: All ye inhabitants of the world - These are to be regarded as the words of the prophet summoning all nations to attend to that which was about to occur. Grotius, however, and some others, suppose that they are the words of the Ethiopians. The meaning is, that the events which are here predicted would be of so public a nature as to attract the attention of all the world.
When he - Vitringa supposes that this means the Assyrians lifting up a standard on the mountains of Judea. But the better interpretation is that which refers it to the people of Nubia, mustering their forces for war. 'All nations behold when that people collects an army; sounds the trumpet for war; and arrays its military forces for battle. See then the judgments that God will inflict on them - their discomfiture Isa 18:4-7, and their turning to Yahweh, and sending an offering to him Isa 18:7.' According to this interpretation, it will refer to the people making preparation for battle; and perhaps it may mean that they were preparing to join the enemies of Judea - "not improbably preparing to join the forces of Sennacherib, and to invade Judea." For this purpose it may have been that the messengers were sent to negotiate the terms of alliance with Sennacherib; and the object of the prophecy is, to assure the Jews that this people, as well as Sennacherib, would be discomfited, and that they would yet bring an offering to God Isa 18:7.
Lifteth up an ensign - A military standard (see the note at Isa 5:26).
And when he bloweth a trumpet - Also a signal for an army to assemble (see the note at Isa 13:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: All ye: Isa 1:2; Psa 49:1, Psa 49:2, Psa 50:1; Jer 22:29; Mic 6:2
see ye: Isa 5:26, Isa 7:18, Isa 13:2, Isa 13:4, Isa 26:11; Amo 3:6-8; Mic 6:9; Zac 9:14; Mat 13:9, Mat 13:16
Geneva 1599
18:3 All ye inhabitants of the world, and dwellers on the earth, see ye, when (f) he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.
(f) When the Lord prepared to fight against the Ethiopians.
John Gill
18:3 All ye inhabitants of the world, and dwellers on the earth,.... All the men of the world are here called upon, either by the Lord, or rather by the prophet, to be eye and ear witnesses of the judgment that should be inflicted upon the above nation, and of the salvation of his own people; which should be so manifest, that all should see it as easily as an ensign set up on a mountain; and the news of it should ring through the earth, and be as plainly heard as when a trumpet is blown: unless it should be thought that these are the words of the messengers sent to the above nation, addressing them in such terms, assuring them, that, however stupid and secure they were now, they should quickly see the sign and hear the alarm of war; it being usual to call any large kingdom the world, and the earth:
see ye, when be lifteth up an ensign on the mountains; or ye shall see this as clearly as when a flag is set up on a mountain; or ye shall be sensible of this judgment coming on, when a standard shall be set up on the mountains, to gather the people to war. Vitringa interprets this of the mountains of Judea, where the Assyrians would set up their banners, and blow their trumpets, as follows:
and when he bloweth a trumpet, hear ye; or, "ye shall hear"; the trumpet sounding as an alarm of war, by which the people will be summoned, and come to execute the judgment threatened. The Targum is,
"ye shall hear the redemption;''
that is, of Israel, in the times of the Messiah, and in the war of Gog and Magog; of which times Jarchi and Kimchi interpret this whole prophecy.
John Wesley
18:3 When - When God shall gather together the nations, as it were by the lifting up of an ensign, or by the sound of a trumpet, to execute his judgments upon this people.
Robert Jamieson, A. R. Fausset and David Brown
18:3 see ye . . . hear ye--rather, "ye shall see . . . shall hear." Call to the whole earth to be witnesses of what Jehovah ("He") is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (Is 5:26) on "the mountains" round Jerusalem, to their own destruction. This (the eighteenth chapter) declares the coming overthrow of those armies whose presence is announced in Is 17:12-13. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (Is 36:6; Is 37:9). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 B.C. See notes on the twenty-second chapter, where a difference of tone (as referring to a different period) as to Ethiopia is observable. HORSLEY takes the "ensign" to be the cross, and the "trumpet" the Gospel trumpet, which shall be sounded more loudly in the last days.
18:418:4: Զի ա՛յսպէս ասաց ցիս Տէր. Զգուշութիւն եղիցի յիմո՛ւմ քաղաքի՝ իբրեւ զլոյս տօթագին ՚ի միջօրէի, եւ իբրեւ զա՛մպ ցօղագին յաւուրս ամարայնոյ[9776]։ [9776] Ոմանք. Տօթագին ՚ի մէջօրէի։
4 քանզի այսպէս ասաց ինձ Տէրը. «Զգոյշ պիտի լինեն իմ քաղաքում, ինչպէս միջօրէի տօթ արեւից կամ ամառային օրերի անձրեւաբեր ամպից»:
4 Քանզի Տէրը ինծի այսպէս ըսաւ.«Ես հանգիստ պիտի ըլլամ ու իմ բնակարանէս պիտի նայիմ՝ Խոտի վրայի* պայծառ տաքութեանը պէս Ու հունձքերու տաքութեանը մէջ ցօղաբեր ամպի պէս»։
Զի այսպէս ասաց ցիս Տէր. [265]Զգուշութիւն եղիցի յիմում քաղաքի`` իբրեւ զլոյս տօթագին ի միջօրէի, եւ իբրեւ զամպ ցօղագին յաւուրս ամարայնոյ:

18:4: Զի ա՛յսպէս ասաց ցիս Տէր. Զգուշութիւն եղիցի յիմո՛ւմ քաղաքի՝ իբրեւ զլոյս տօթագին ՚ի միջօրէի, եւ իբրեւ զա՛մպ ցօղագին յաւուրս ամարայնոյ[9776]։
[9776] Ոմանք. Տօթագին ՚ի մէջօրէի։
4 քանզի այսպէս ասաց ինձ Տէրը. «Զգոյշ պիտի լինեն իմ քաղաքում, ինչպէս միջօրէի տօթ արեւից կամ ամառային օրերի անձրեւաբեր ամպից»:
4 Քանզի Տէրը ինծի այսպէս ըսաւ.«Ես հանգիստ պիտի ըլլամ ու իմ բնակարանէս պիտի նայիմ՝ Խոտի վրայի* պայծառ տաքութեանը պէս Ու հունձքերու տաքութեանը մէջ ցօղաբեր ամպի պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 Ибо так Господь сказал мне: Я спокойно смотрю из жилища Моего, как светлая теплота после дождя, как облако росы во время жатвенного зноя.
18:4 ὅτι οτι since; that οὕτως ουτως so; this way εἶπέν επω say; speak μοι μοι me κύριος κυριος lord; master ἀσφάλεια ασφαλεια security; certainty ἔσται ειμι be ἐν εν in τῇ ο the ἐμῇ εμος mine; my own πόλει πολις city ὡς ως.1 as; how φῶς φως light καύματος καυμα heat μεσημβρίας μεσημβρια midday καὶ και and; even ὡς ως.1 as; how νεφέλη νεφελη cloud δρόσου δροσος day ἀμήτου αμητος be
18:4 כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלַ֔י ʔēlˈay אֶל to אֶשְׁקֳטָ֖האשׁקוטה *ʔešqᵒṭˌā שׁקט be at peace וְ wᵊ וְ and אַבִּ֣יטָה ʔabbˈîṭā נבט look at בִ vi בְּ in מְכֹונִ֑י mᵊḵônˈî מָכֹון site כְּ kᵊ כְּ as חֹ֥ם ḥˌōm חמם be hot צַח֙ ṣˌaḥ צַח clear עֲלֵי־ ʕᵃlê- עַל upon אֹ֔ור ʔˈôr אֹור light כְּ kᵊ כְּ as עָ֥ב ʕˌāv עָב cloud טַ֖ל ṭˌal טַל dew בְּ bᵊ בְּ in חֹ֥ם ḥˌōm חמם be hot קָצִֽיר׃ qāṣˈîr קָצִיר harvest
18:4. quia haec dicit Dominus ad me quiescam et considerabo in loco meo sicut meridiana lux clara est et sicut nubes roris in die messisFor thus saith the Lord to me: I will take my rest, and consider in my place, as the noon light is clear, and as a cloud of dew in the day of harvest.
4. For thus hath the LORD said unto me, I will be still, and I will behold in my dwelling place; like clear heat in sunshine, like a cloud of dew in the heat of harvest.
18:4. For the Lord says this to me: I will be quiet, and I will consider in my place, as the light at midday is clear, and as a cloud of dew in the day of the harvest.
18:4. For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, [and] like a cloud of dew in the heat of harvest.
For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, [and] like a cloud of dew in the heat of harvest:

18:4 Ибо так Господь сказал мне: Я спокойно смотрю из жилища Моего, как светлая теплота после дождя, как облако росы во время жатвенного зноя.
18:4
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπέν επω say; speak
μοι μοι me
κύριος κυριος lord; master
ἀσφάλεια ασφαλεια security; certainty
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἐμῇ εμος mine; my own
πόλει πολις city
ὡς ως.1 as; how
φῶς φως light
καύματος καυμα heat
μεσημβρίας μεσημβρια midday
καὶ και and; even
ὡς ως.1 as; how
νεφέλη νεφελη cloud
δρόσου δροσος day
ἀμήτου αμητος be
18:4
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵלַ֔י ʔēlˈay אֶל to
אֶשְׁקֳטָ֖האשׁקוטה
*ʔešqᵒṭˌā שׁקט be at peace
וְ wᵊ וְ and
אַבִּ֣יטָה ʔabbˈîṭā נבט look at
בִ vi בְּ in
מְכֹונִ֑י mᵊḵônˈî מָכֹון site
כְּ kᵊ כְּ as
חֹ֥ם ḥˌōm חמם be hot
צַח֙ ṣˌaḥ צַח clear
עֲלֵי־ ʕᵃlê- עַל upon
אֹ֔ור ʔˈôr אֹור light
כְּ kᵊ כְּ as
עָ֥ב ʕˌāv עָב cloud
טַ֖ל ṭˌal טַל dew
בְּ bᵊ בְּ in
חֹ֥ם ḥˌōm חמם be hot
קָצִֽיר׃ qāṣˈîr קָצִיר harvest
18:4. quia haec dicit Dominus ad me quiescam et considerabo in loco meo sicut meridiana lux clara est et sicut nubes roris in die messis
For thus saith the Lord to me: I will take my rest, and consider in my place, as the noon light is clear, and as a cloud of dew in the day of harvest.
18:4. For the Lord says this to me: I will be quiet, and I will consider in my place, as the light at midday is clear, and as a cloud of dew in the day of the harvest.
18:4. For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, [and] like a cloud of dew in the heat of harvest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Господь открыл пророку, что до времени, Им определенного, Он не вступится в дела Ассура. Он даже, по-видимому, содействует тому, чтобы Ассур дошел до крайних пределов своего насильничества над другими государствами, подобно тому как солнечная теплота и роса содействуют дозреванию нивы.
Adam Clarke: Commentary on the Bible - 1831
18:4: For so the Lord said unto me "For thus hath Jehovah said unto me" - The subject of the remaining part of this chapter is, that God would comfort and support his own people, though threatened with immediate destruction by the Assyrians; that Sennacherib's great designs and mighty efforts against them should be frustrated; and that his vast expectations should be rendered abortive, when he thought them mature, and just ready to be crowned with success; that the chief part of his army should be made a prey for the beasts of the field and the fowls of the air, (for this is the meaning of the allegory continued through the fifth and sixth verses); and that Egypt, being delivered from his oppression, and avenged by the hand of God of the wrongs which she had suffered, should return thanks for the wonderful deliverance, both of herself and of the Jews, from this most powerful adversary.
Like a clear heat "Like the clear heat" - The same images are employed by an Arabian poet: -
Solis more fervens, dum frigus; quumque ardet
Sirius, tum vero frigus ipse et umbra.
Which is illustrated in the note by a like passage from another Arabian poet: -
Calor est hyeme, refrigerium aestate.
Excerpta ex Hamasa; published by Schultens, at the end of Erpenius's Arabic Grammar, p. 425.
Upon herbs "After rain" - "אור aur here signifies rain, according to what is said Job 36:11 : 'The cloud scatters his rain.'" - Kimchi. In which place of Job the Chaldee paraphrast does indeed explain אורו auro by מטריה matereyh; and so again Job 36:21 and Job 36:30. This meaning of the word seems to make the best sense in this place; it is to be wished that it were better supported.
In the heat of harvest "In the day of harvest" - For בחם bechom, in the heat, fourteen MSS., (several ancient), the Septuagint, Syriac, Arabic, and Vulgate read ביום beyom, in the day. The mistake seems to have arisen from כחם kechom in the line above.
Albert Barnes: Notes on the Bible - 1834
18:4: For so the Lord said unto me - So Yahweh has Rev_ealed his purpose, that is, to execute punishment on the people who have been described in the pRev_ious verses. Their state as there described is that of a fierce people making ready for war, and probably designing an alliance with the enemies of Judea, and marshalling their armies for that purpose. Yahweh here Rev_eals to the prophet that they shall be discomfited, and shows the manner in which it will be done. He says he will sit calm while these preparations are going on - as the sun shines serenely on the earth while the harvest is growing, and the dew falls gently on the herb; but that "before" their plans are completed, he will interpose and destroy them, as if one should appear suddenly before the harvest is ripe and cut it down. The "design," therefore, of this part of the prophecy is to comfort the Jews, and to assure them that there is no danger to them from the preparations which were made against them - for Yahweh calmly beholds the proud rage of the enemy.
I will take my rest - I will not interpose. I will remain calm - not appearing to oppose them, but keeping as calm, and as still, as if I seemed to favor their plans - as the sun shines on the herb, and the gentle dew falls on the grass, until the proper time for me to interpose and defeat them shall arise Isa 18:5-6.
I will consider - I will look on; that is, I will not now interpose and disarrange their plans before they are complete. We learn here,
(1) That God sees the plans of the wicked;
(2) That he sees them "mature" them without attempting then to interpose to disarrange them;
(3) That he is calm and still, because he designs that those plans shall be developed; and
(4) That the wicked should not indulge in any dreams of security and success because God does not interpose to thwart their plans while they are forming them. He will do it in the proper time.
In my dwelling-place - In heaven. I will sit in heaven and contemplate leisurely the plans that are going forward.
Like a clear heat - A serene, calm, and steady sunshine, by which plants and herbs are made to grow. There seem to be two ideas blended here: the first, that of the "stillness" with which the sun shines upon the herbs; and the other, that of the fact that the sun shines that the herbs "may grow."
Upon herbs - Margin, 'After rain' (עלי־אוי ‛ ă lē y 'ô ry). The word אוי 'ô r usually signifies "light," or "fire." The plural form (ואורות ô'ô rô th) is used to denote herbs or vegetables in two places, in Kg2 4:39, and Isa 26:19. For in the Shemitic languages the ideas of "sprouting, being grown, growing" etc., are connected with that of the shining of the sun, or of light; that which grows in the light; that is, vegetables. But in the singular phorm the word is not thus used, unless it be in this place. That it may have this signiphication cannot be doubted; and this interpretation makes good sense, and suits the connection. The rabbis generally interpret it as it is in the margin - 'rain.' In proof of this they appeal to Job 36:30; Job 37:11; but the word in these passages more properly denotes a cloud of light or of lightning, than rain. The common interpretation is probably correct, which regards the word אור 'ô r here as the same as אורה 'ô râ h - 'herbs' (see Vitringa). The Syriac reads it על־יאר ‛ al-yeor - 'upon the river.' The parallelism seems to require the sense of "herb," or something that shall answer to 'harvest' in the corresponding member.
And like a cloud of dew - Such a dew was still, and promoted the growth of vegetables. The idea is that of stillness and rest where there is no storm or tempest to dissipate the gently-falling dew. This is an emblem of the perfect quietness with which God would regard the preparations for war until the proper time would come for him to interpose. The whole passage is similar to Psa 2:4-5 :
He that sitteth in the heavens shall laugh;
Jehovah shall have them in derision.
Then shall he speak unto them in his wrath,
And vex them in his hot displeasure.
The idea is, that he would be as calm as the sun is upon the herb, or the dew upon the harvest field, until the time should come when it would be proper for him to interpose, and disconcert their counsels. When and how this would be done is stated in the following verses; and the whole passage is most striking illustration of the manner with which God contemplates the machinations and evil designs of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: I will: Isa 26:21; Psa 132:13, Psa 132:14; Hos 5:15
consider in my dwelling place: or, regard my set dwelling, Isa 18:7, Isa 12:6, Isa 14:32, Isa 31:9, Isa 46:13; Joe 3:17
like a clear: Sa2 23:4; Psa 72:6
upon herbs: or, after rain
Carl Friedrich Keil and Franz Delitzsch
18:4
The prophet knows for certain that the messengers may be home and announce this act of Jehovah to their own people and to all the world. "For thus hath Jehovah spoken to me: I will be still, and will observe upon my throne during clear weather in sunshine, during a cloud of dew in the heat of harvest. For before the harvest, when the blossom falls off, and the fruit becomes the ripening grape: then will He cut off the branches with pruning-hooks; and the tendrils He removes, breaks off. They are left altogether to the birds of prey on the mountains, and to the cattle of the land; and the birds of prey summer thereon, and all the cattle of the land will winter thereon." The prophecy explains itself here, as is very frequently the case, especially with Isaiah; for the literal words of v. 6 show us unquestionably what it is that Jehovah will allow to develop itself so prosperously under favourable circumstances, and without any interposition on His part, until He suddenly and violently puts an end to the whole, must as it is approaching perfect maturity. It is the might of Assyria. Jehovah quietly looks on from the heavenly seat of His glorious presence, without disturbing the course of the thing intended. This quietness, however, is not negligence, but, as the hortative expressions show, a well-considered resolution. The two Caphs in v. 4 are not comparative, but indicate the time. He remains quiet whilst there is clear weather with sunshine (עלי indicating continuance, as in Jer 8:18; 1Kings 14:32), and whilst there is a dew-cloud in the midst of that warmth, which is so favourable for the harvest, by causing the plants that have been thoroughly heated in the day and refreshed at night by the dew, to shoot up and ripen with rapidity and luxuriance. The plant thought of, as v. 5 clearly shows, is the vine. By liphnē kâtzir (before the harvest) we are either to understand the period just before the wheat-harvest, which coincides with the flowering of the grape; or, since Isaiah uses kâtzir for bâzri in Is 16:9, the time at the close of the summer, immediately preceding the vintage. Here again the Caph indicates the time. When the blossoming is over, so that the flower fades away, and the fruit that has set becomes a ripening grape (boser, as in Job 15:33, not in the sense of labruscum, but of omphax; and gâmal, maturescere, as in Num 17:8, maturare), He cuts off the branches (zalzalilm, from zilzēl, to swing to and fro; compare the Arabic dâliye, a vine-branch, from dalâ, to hang long and loose) upon which the nearly ripened grapes are hanging, and removes or nips off
(Note: התז = התז with a pausal sharpening of the tzere, which is lengthened by the tone, from tâzaz or tı̄z in post-biblical Hebrew, to knock off, knock to pieces, or weaken (compare tâshash). On this change of vowels in pause, see at Gen 17:14; and compare Olshausen, 91, d. For an example of the post-biblical use of the word, vid., b. Sanhedrin 102a, "like two sticks hammattı̄zōth," i.e., one of which "hits the other in two" (hittiz, apparently from tūz, or tiz, like hinnı̄ach from nuach).)
the tendrils (netishoth, as in Jer 5:10, from nâtash, to stretch far out; niphal, to twist about a long way, Is 16:8, compare Jer 48:32); an intentional asyndeton with a pictorial sound. The words of Jehovah concerning Himself have here passed imperceptibly into words of the prophet concerning Jehovah. The ripening grapes, as Is 18:6 now explains, are the Assyrians, who were not far from the summit of their power; the fruit-branches that are cut off and nipped in pieces are their corpses, which are now through both summer and winter the food of swarms of summer birds, as well as of beasts of prey that remain the whole winter through. This is the act of divine judgment, to which the approaching exaltation of the banner, and the approaching blast of trumpets, is to call the attention of the people of Ethiopia.
Geneva 1599
18:4 For so the LORD said to me, I will take my (g) rest, and I will consider in my dwelling place like a (h) clear heat upon herbs, [and] like a cloud of dew in the heat of harvest.
(g) I will stay a while from punishing the wicked.
(h) Which two seasons are profitable for the ripening of fruit, by which he means that he will seem to favour them and give them abundance for a time, but he will suddenly cut them off.
John Gill
18:4 For so the Lord said unto me,.... The prophet Isaiah, both what goes before, and follows after:
I will take my rest; these are not the words of the prophet, as some think, like those of Habakkuk, Hab 2:1 but of the Lord himself, signifying that he would, as he always did, enjoy himself, amidst all the commotions that were in the world; or that he would take up his rest among his people in Zion, of which he had said, this is my rest for ever, Ps 132:14 or rather that he would be still and quiet, and as one asleep and at rest, that took no notice of what was doing, nor interpose between parties preparing for war, and laying schemes for the ruin of each other; not help the one nor hinder the other, but let them go on a while with their designs:
and I will consider in my dwelling place: in heaven, what is to be done; for though the Lord may seem sometimes to take no notice of what is done on earth, yet he sees and knows all things, and considers in his own mind what is fit and proper that he should do, who works all things after the counsel of his own will: or, "I will look upon my dwelling place" (o); Jerusalem, Mount Zion, the temple, the sanctuary, where his Shechinah dwelt; here he promises to look in a way of grace and favour, with delight and pleasure, to comfort and refresh his own people; so the Targum paraphrases this and the preceding clause,
"I will make my people to rest, I will make them to rest, and I will delight in my holy habitation to do them good:''
like a clear heat upon herbs; or "after rain", as Aben Ezra and Kimchi, see 2Kings 23:4 when then the sun shines forth brightly after a shower of rain, which revives the plants and herbs, and makes them grow:
and like a cloud of dew in the heat of harvest; which is very desirable and welcome, which cools the air, refreshes the earth, plumps the corn, and is very grateful to the harvestman; and both metaphors may signify how grateful is the appearance of God to and for his people, his presence with them, the light of his countenance on them, and his protection of them; see Is 4:5 and so the Targum,
"blessings and consolations will I bring to them quickly, as heat burning by means of the sun, and as a cloud of dew in the heat of harvest:''
though the whole may be understood in a very different sense, as it is by some, thus; that though the Lord for a while may seem to take no notice of what is doing below, yet he in heaven beholds what is done, and looks in a way of wrath and anger upon his enemies, as the sun looks with its scorching heat upon the herbs, and dries them up; and as a cloud which brings a large dew or rain with it, which is very hurtful in harvest time; and this sense seems most agreeable to the context.
(o) "sed intusor in locum meum", Janius & Tremellius.
John Wesley
18:4 Rest - I will not bestir myself, to help this people. God is said in scripture to rest, or sit still, when he doth not work on the behalf of a person or people. Dwelling - place - In heaven, the place where God dwells. Harvest - The sense is, that God would look upon them with as uncomfortable an influence as the sun with a clear heat upon the herbs, which are scorched and killed by it; and as a cloud of the dew, which brings dew or rain, in the heat of harvest, when it is unwelcome and hurtful.
Robert Jamieson, A. R. Fausset and David Brown
18:4 take . . . rest . . . consider--I will calmly look on and not interpose, while all seems to promise success to the enemy; when figuratively, "the sun's heat" and "the night dews" ripen their "harvest"; but "before" it reaches its maturity I will destroy it (Is 18:5; Eccles 8:11-12).
like a clear heat--rather, "at the time of the clear (serene) heat" [MAURER].
upon herbs--answering to "harvest" in the parallel clause. MAURER translates, "in the sunlight" (Job 31:26; Job 37:21; Hab 3:4).
like . . . dew--rather, "at the time of the dew cloud." God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (Ps 50:21); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (Is 34:1-8; Is 57:11, end of the verse, 2Pet 3:3-10).
18:518:5: Յառա՛ջ քան զհունձս յորժամ բովանդակեսցի ծաղիկն. եւ ազոխն ծաղկեսցէ ծաղիկն ազոխացեալ. եւ հատանիցէ զմանր մանր ողկուզոցն մանգաղաւ, եւ զուռսն կտրիցէ եւ ՚ի բա՛ց հատանիցէ[9777]։ [9777] Ոմանք. Բաւընդակեսցի ծաղիկն... կտրիցէ եւ ՚ի բաց հանիցէ։
5 Նախքան հունձը, երբ ծաղիկը բողբոջելու լինի, երբ խաղողի ծաղիկը բացուի ու ազոխ դառնայ, մանր-մունր ողկոյզները պիտի կտրեն մանգաղով, ճիւղերը պիտի հատեն ու դէն նետեն:
5 Քանզի հունձքի ժամանակէն առաջ, Երբ ընձիւղը մեծնայ Ու ծաղիկը ազոխ ըլլալով հասնելու ըլլայ, Անիկա ճիւղերը յօտոցով պիտի կտրէ Եւ ուռերը պիտի փրցնէ նետէ։
Յառաջ քան զհունձս` յորժամ բովանդակեսցի ծաղիկն, եւ ազոխն [266]ծաղկեսցէ ծաղիկն ազոխացեալ``. եւ հատանիցէ զմանր մանր ողկուզոցն մանգաղաւ, եւ զուռսն կտրիցէ եւ ի բաց հատանիցէ:

18:5: Յառա՛ջ քան զհունձս յորժամ բովանդակեսցի ծաղիկն. եւ ազոխն ծաղկեսցէ ծաղիկն ազոխացեալ. եւ հատանիցէ զմանր մանր ողկուզոցն մանգաղաւ, եւ զուռսն կտրիցէ եւ ՚ի բա՛ց հատանիցէ[9777]։
[9777] Ոմանք. Բաւընդակեսցի ծաղիկն... կտրիցէ եւ ՚ի բաց հանիցէ։
5 Նախքան հունձը, երբ ծաղիկը բողբոջելու լինի, երբ խաղողի ծաղիկը բացուի ու ազոխ դառնայ, մանր-մունր ողկոյզները պիտի կտրեն մանգաղով, ճիւղերը պիտի հատեն ու դէն նետեն:
5 Քանզի հունձքի ժամանակէն առաջ, Երբ ընձիւղը մեծնայ Ու ծաղիկը ազոխ ըլլալով հասնելու ըլլայ, Անիկա ճիւղերը յօտոցով պիտի կտրէ Եւ ուռերը պիտի փրցնէ նետէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 Ибо прежде собирания винограда, когда он отцветет, и грозд начнет созревать, Он отрежет ножом ветви и отнимет, и отрубит отрасли.
18:5 πρὸ προ before; ahead of τοῦ ο the θερισμοῦ θερισμος harvest ὅταν οταν when; once συντελεσθῇ συντελεω consummate; finish ἄνθος ανθος flower καὶ και and; even ὄμφαξ ομφαξ flower ὀμφακίζουσα ομφακιζω and; even ἀφελεῖ αφαιρεω take away τὰ ο the βοτρύδια βοτρυδιον the μικρὰ μικρος little; small τοῖς ο the δρεπάνοις δρεπανον sickle καὶ και and; even τὰς ο the κληματίδας κληματις take away καὶ και and; even κατακόψει κατακοπτω cut down / up
18:5 כִּֽי־ kˈî- כִּי that לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face קָצִיר֙ qāṣîr קָצִיר harvest כְּ kᵊ כְּ as תָם־ ṯom- תמם be complete פֶּ֔רַח pˈeraḥ פֶּרַח bud וּ û וְ and בֹ֥סֶר vˌōser בֹּסֶר grape גֹּמֵ֖ל gōmˌēl גמל deal fully יִֽהְיֶ֣ה yˈihyˈeh היה be נִצָּ֑ה niṣṣˈā נִצָּה blossom וְ wᵊ וְ and כָרַ֤ת ḵārˈaṯ כרת cut הַ ha הַ the זַּלְזַלִּים֙ zzalzallîm זַלְזַלִּים sprigs בַּ ba בְּ in † הַ the מַּזְמֵרֹ֔ות mmazmērˈôṯ מַזְמֵרָה pruning-knife וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּטִישֹׁ֖ות nnᵊṭîšˌôṯ נְטִישֹׁות shoots הֵסִ֥יר hēsˌîr סור turn aside הֵתַֽז׃ hēṯˈaz תזז strike
18:5. ante messem enim totus effloruit et inmatura perfectio germinabit et praecidentur ramusculi eius falcibus et quae derelicta fuerint abscidentur excutienturFor before the harvest it was all flourishing, and it shall bud without perfect ripeness, and the sprigs thereof shall be cut off with pruning hooks: and what is left shall be cut away and shaken out.
5. For afore the harvest, when the blossom is over, and the flower becometh a ripening grape, he shall cut off the sprigs with pruning-hooks, and the spreading branches shall he take away cut down.
18:5. For before the harvest, all was flourishing. And it will spring forth with an untimely completion, and its little branches will be pruned with a curved blade. And what is left over will be cut away and shaken off.
18:5. For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away [and] cut down the branches.
For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away [and] cut down the branches:

18:5 Ибо прежде собирания винограда, когда он отцветет, и грозд начнет созревать, Он отрежет ножом ветви и отнимет, и отрубит отрасли.
18:5
πρὸ προ before; ahead of
τοῦ ο the
θερισμοῦ θερισμος harvest
ὅταν οταν when; once
συντελεσθῇ συντελεω consummate; finish
ἄνθος ανθος flower
καὶ και and; even
ὄμφαξ ομφαξ flower
ὀμφακίζουσα ομφακιζω and; even
ἀφελεῖ αφαιρεω take away
τὰ ο the
βοτρύδια βοτρυδιον the
μικρὰ μικρος little; small
τοῖς ο the
δρεπάνοις δρεπανον sickle
καὶ και and; even
τὰς ο the
κληματίδας κληματις take away
καὶ και and; even
κατακόψει κατακοπτω cut down / up
18:5
כִּֽי־ kˈî- כִּי that
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
קָצִיר֙ qāṣîr קָצִיר harvest
כְּ kᵊ כְּ as
תָם־ ṯom- תמם be complete
פֶּ֔רַח pˈeraḥ פֶּרַח bud
וּ û וְ and
בֹ֥סֶר vˌōser בֹּסֶר grape
גֹּמֵ֖ל gōmˌēl גמל deal fully
יִֽהְיֶ֣ה yˈihyˈeh היה be
נִצָּ֑ה niṣṣˈā נִצָּה blossom
וְ wᵊ וְ and
כָרַ֤ת ḵārˈaṯ כרת cut
הַ ha הַ the
זַּלְזַלִּים֙ zzalzallîm זַלְזַלִּים sprigs
בַּ ba בְּ in
הַ the
מַּזְמֵרֹ֔ות mmazmērˈôṯ מַזְמֵרָה pruning-knife
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּטִישֹׁ֖ות nnᵊṭîšˌôṯ נְטִישֹׁות shoots
הֵסִ֥יר hēsˌîr סור turn aside
הֵתַֽז׃ hēṯˈaz תזז strike
18:5. ante messem enim totus effloruit et inmatura perfectio germinabit et praecidentur ramusculi eius falcibus et quae derelicta fuerint abscidentur excutientur
For before the harvest it was all flourishing, and it shall bud without perfect ripeness, and the sprigs thereof shall be cut off with pruning hooks: and what is left shall be cut away and shaken out.
18:5. For before the harvest, all was flourishing. And it will spring forth with an untimely completion, and its little branches will be pruned with a curved blade. And what is left over will be cut away and shaken off.
18:5. For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away [and] cut down the branches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Но Господь совершенно неожиданно сокрушит могущество Ассирии. Когда виноград начнет уже созревать, Господь серпом срежет все виноградные лозы и все, что останется от богатого виноградника, будет предоставлено в пользование хищным птицам и зверям, которые в этом бывшем винограднике поселятся. Этим самым символически изображается падение Ассирийского государства.
Adam Clarke: Commentary on the Bible - 1831
18:5: The flower "The blossom" - Hebrews her blossom; נצה nitstsah, that is, the blossom of the vine, גפן gephen, vine, understood, which is of the common gender. See Gen 40:10. Note, that by the defective punctuation of this word, many interpreters, and our translators among the rest, have been led into a grievous mistake, (for how can the swelling grape become a blossom?) taking the word נצה nitstsah for the predicate; whereas it is the subject of the proposition, or the nominative case to the verb.
Albert Barnes: Notes on the Bible - 1834
18:5: For afore the harvest - This verse is evidently figurative, and the image is drawn from that which is commenced in the pRev_ious verse. There, God is represented as calmly regarding the plans of the people here referred to - as the sun shines serenely on the herb, or the dew falls on the grass. "That" figure supposes that they had "formed" plans, and that they were advancing to maturity, like a growing harvest, while God surveyed them without interposition. This verse continues the figure, and affirms "that those plans shall not be mature;" that God will interpose and defeat them "while" they are maturing - as if a man should enter the harvest field and cut it down after it had been sown, or go into the vineyard, and cut down the vines while the green grape was beginning to ripen. It is, therefore, a most beautiful and expressive figure, intimating that all their plans would be foiled even when they had the prospect of a certain accomplishment.
When the bud is perfect - The word 'bud' here (פרח perach) denotes either a "blossom," or a sprout, shoot, branch. Here it denotes probably the "blossom" of the grain; or it may be the grain when it is "set." Its meaning is, when their plans are maturing, and there is every human prospect that they will be successful.
And the sour grape is ripening - Begins to turn; or is becoming mature.
In the flower - (נצה netsâ h). The blossom. This should be read rather, 'and the flower is becoming a ripening grape.' The common version does not make sense; but with this translation the idea is clear. The sense is the same as in the former phrase - when their plans are maturing.
He shall cut off the sprigs - The shoots; the small limbs on which the grape is hanging, as if a man should enter a vineyard, and, while the grape is ripening, should not only cut off the grape, but the small branches that bore it, thus pRev_enting it from bearing again. The idea is, not only that God would disconcert their "present" plans, but that he would pRev_ent them from forming any in future. Before their plans were matured, and they obtained the anticipated triumph, he would effectually pRev_ent them from forming such plans again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: Isa 17:11; Sol 2:13, Sol 2:15; Eze 17:6-10
John Gill
18:5 For afore the harvest,.... Or vintage: the above metaphor is carried on; before the designs and schemes of the people above described are ripe for execution, who promised themselves a large harvest of their neighbours:
when the bud is perfect; when the bud of the vine is become a perfect grape, though unripe; when the scheme was fully laid, and with perfect and consummate wisdom as imagined, though not brought into execution:
and the sour grape is ripening in the flower; things go on and promise well, as if the issue would be according to expectation, and there would be a good vintage. The sour grape may denote the temper and disposition of the above people against their enemies, their ill nature, and enmity to them; or the sins and transgressions, for which the judgment denounced came upon them:
he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches; as the vinedresser; or rather as one that has no good will to the vine, cuts it with pruning hooks, not to make it better, but worse, and cuts off, not the dead withered and useless parts of it, but the sprigs that have buds and flowers, or unripe grapes, upon them, and even whole branches that have clusters on them, and takes them and casts them away, to be trodden under foot, or cast into the fire; so the Lord, or the king of Assyria, the instrument in the hand of God, should cut off the Ethiopians, or the Egyptians, with the sword, both small and great, when their enterprise should fail, and their promised success: or this is to be understood of the destruction of Sennacherib's army by the angel, when he was full of expectation of taking Jerusalem, and plundering that rich city. Jarchi and Kimchi interpret it of the destruction of the armies of Gog and Magog. The Targum is,
"and he shall kill the princes of the people with the sword, and their mighty ones he shall remove and cause to pass over.''
John Wesley
18:5 For - Before they receive the end of their hopes. When - When the bud or flower is turned into a grape, which gives hopes of good vintage. He - The Lord. The branches - Instead of gathering the grapes, shall cut down the tree, and throw it into the fire.
Robert Jamieson, A. R. Fausset and David Brown
18:5 For--rather, "But."
perfect--perfected. When the enemy's plans are on the verge of completion.
sour grape . . . flower--rather, "when the flower shall become the ripening grape" [MAURER].
sprigs--the shoots with the grapes on them. God will not only disconcert their present plans, but prevent them forming any future ones. HORSLEY takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faithful in a state of peace on the earth: not the last judgment (Jn 15:2; Rev_ 14:15-20).
18:618:6: Եւ թողուցու միանգամայն թռչնոց երկնից եւ գազանաց երկրի. եւ ժողովեսցին ՚ի վերայ նոցա թռչունք երկնից, եւ ամենայն գազանք երկրի հասանիցեն ՚ի վերայ նոցա[9778]։ [9778] Ոմանք. Եւ ժողովեսցին ՚ի վերայ նորա։
6 Ամէն ինչ պիտի թողնեն երկնքի թռչուններին եւ երկրի գազաններին. նրանց վրայ պիտի հաւաքուեն երկնքի թռչունները, երկրի բոլոր գազանները պիտի հասնեն նրանց վրայ:
6 Անոնք մէկտեղ լեռներու թռչուններուն Ու երկրի գազաններուն պիտի թողուին։Թռչունները ամառը անոնց վրայ պիտի անցընեն Ու երկրի բոլոր գազանները անոնց վրայ պիտի ձմերեն։
Եւ թողուցու միանգամայն թռչնոց [267]երկնից եւ գազանաց երկրի. եւ [268]ժողովեսցին ի վերայ նոցա թռչունք երկնից, եւ ամենայն գազանք երկրի [269]հասանիցեն ի վերայ նոցա:

18:6: Եւ թողուցու միանգամայն թռչնոց երկնից եւ գազանաց երկրի. եւ ժողովեսցին ՚ի վերայ նոցա թռչունք երկնից, եւ ամենայն գազանք երկրի հասանիցեն ՚ի վերայ նոցա[9778]։
[9778] Ոմանք. Եւ ժողովեսցին ՚ի վերայ նորա։
6 Ամէն ինչ պիտի թողնեն երկնքի թռչուններին եւ երկրի գազաններին. նրանց վրայ պիտի հաւաքուեն երկնքի թռչունները, երկրի բոլոր գազանները պիտի հասնեն նրանց վրայ:
6 Անոնք մէկտեղ լեռներու թռչուններուն Ու երկրի գազաններուն պիտի թողուին։Թռչունները ամառը անոնց վրայ պիտի անցընեն Ու երկրի բոլոր գազանները անոնց վրայ պիտի ձմերեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 И оставят всё хищным птицам на горах и зверям полевым; и птицы будут проводить там лето, а все звери полевые будут зимовать там.
18:6 καὶ και and; even καταλείψει καταλειπω leave behind; remain ἅμα αμα at once; together τοῖς ο the πετεινοῖς πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τοῖς ο the θηρίοις θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even συναχθήσεται συναγω gather ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even πάντα πας all; every τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἥξει ηκω here
18:6 יֵעָזְב֤וּ yēʕāzᵊvˈû עזב leave יַחְדָּו֙ yaḥdˌāw יַחְדָּו together לְ lᵊ לְ to עֵ֣יט ʕˈêṭ עַיִט bird of prey הָרִ֔ים hārˈîm הַר mountain וּֽ ˈû וְ and לְ lᵊ לְ to בֶהֱמַ֖ת vehᵉmˌaṯ בְּהֵמָה cattle הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and קָ֤ץ qˈāṣ קיץ pass summer עָלָיו֙ ʕālāʸw עַל upon הָ hā הַ the עַ֔יִט ʕˈayiṭ עַיִט bird of prey וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֶּהֱמַ֥ת behᵉmˌaṯ בְּהֵמָה cattle הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth עָלָ֥יו ʕālˌāʸw עַל upon תֶּחֱרָֽף׃ teḥᵉrˈāf חרף spend autumn
18:6. et relinquentur simul avibus montium et bestiis terrae et aestate perpetua erunt super eum volucres et omnes bestiae terrae super illum hiemabuntAnd they shall be left together to the birds of the mountains, and the beasts of the earth: and the fowls shall be upon them all the summer, and all the beasts of the earth shall winter upon them.
6. They shall be left together unto the ravenous birds of the mountains, and to the beasts of the earth: and the ravenous birds shall summer upon them, and all the beasts of the earth shall winter upon them.
18:6. And together they will be abandoned to the birds of the mountains and to the wild beasts of the earth. And the birds will be continuously on them in the summer, and all the wild beasts of the earth will winter over them.
18:6. They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.
They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them:

18:6 И оставят всё хищным птицам на горах и зверям полевым; и птицы будут проводить там лето, а все звери полевые будут зимовать там.
18:6
καὶ και and; even
καταλείψει καταλειπω leave behind; remain
ἅμα αμα at once; together
τοῖς ο the
πετεινοῖς πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τοῖς ο the
θηρίοις θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
συναχθήσεται συναγω gather
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τῆς ο the
γῆς γη earth; land
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἥξει ηκω here
18:6
יֵעָזְב֤וּ yēʕāzᵊvˈû עזב leave
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
לְ lᵊ לְ to
עֵ֣יט ʕˈêṭ עַיִט bird of prey
הָרִ֔ים hārˈîm הַר mountain
וּֽ ˈû וְ and
לְ lᵊ לְ to
בֶהֱמַ֖ת vehᵉmˌaṯ בְּהֵמָה cattle
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
קָ֤ץ qˈāṣ קיץ pass summer
עָלָיו֙ ʕālāʸw עַל upon
הָ הַ the
עַ֔יִט ʕˈayiṭ עַיִט bird of prey
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֶּהֱמַ֥ת behᵉmˌaṯ בְּהֵמָה cattle
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
עָלָ֥יו ʕālˌāʸw עַל upon
תֶּחֱרָֽף׃ teḥᵉrˈāf חרף spend autumn
18:6. et relinquentur simul avibus montium et bestiis terrae et aestate perpetua erunt super eum volucres et omnes bestiae terrae super illum hiemabunt
And they shall be left together to the birds of the mountains, and the beasts of the earth: and the fowls shall be upon them all the summer, and all the beasts of the earth shall winter upon them.
18:6. And together they will be abandoned to the birds of the mountains and to the wild beasts of the earth. And the birds will be continuously on them in the summer, and all the wild beasts of the earth will winter over them.
18:6. They shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.
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Albert Barnes: Notes on the Bible - 1834
18:6: They shall be left together - The figure here is dropped, and the literal narration is resumed. The sense is, that the army shall be slain and left unburied. Perhaps the "branches and twigs" in the pRev_ious verse denoted military leaders, and the captains of the armies, which are now represented as becoming food for beasts of the field and for birds of prey.
To the fowls of the mountains - Their dead bodies shall be unburied, and shall be a prey to the birds that prey upon flesh.
And to the beasts of the earth - The wild animals: the beasts of the forest.
And the fowls shall summer upon them - Shall pass the summer, that is, they shall continue to be unburied. "And the beasts of the earth shall winter upon them." They shall be unburied through the winter; probably indicating that they would furnish food for the fowls and the wild beasts for a long time. On the multitude of carcasses these animals will find nourishment for a whole year, that is, they will spend the summer and the winter with them. When this was fulfilled, it is, perhaps, not possible to tell, as we are so little acquainted with the circumstances of the people in relation to whom it was spoken. If it related, as I suppose, to the people of Nubia or Ethiopia forming an alliance with the Assyrians for the purpose of invading Judea, it was fulfilled probably when Sennacherib and his assembled hosts were destroyed. Whenever it was fulfilled, it is quite evident that the design of the prophecy was to give comfort to the Jews, alarmed and agitated as they were at the prospect of the preparations which were made, by the assurance that those plans would fail, and all the efforts of their enemies be foiled and disconcerted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: Isa 14:19, Isa 34:1-7; Jer 7:33, Jer 15:3; Eze 32:4-6, Eze 39:17-20; Rev 19:17, Rev 19:18
Geneva 1599
18:6 They shall be left together to the fowls of the mountains, and to the (i) beasts of the earth: and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them.
(i) Not only men will contemn them, but the brute beast.
John Gill
18:6 They shall be left, together unto the fowls of the mountains, and to the beasts of the earth,.... That is, both sprigs and branches; with the fruit of them, which being unripe, are disregarded by men, but fed upon by birds and beasts; the fruits by the former, and the tender sprigs and green branches by the latter; signifying the destruction of the Ethiopians or Egyptians, and that the princes and the people should fall together, and lie unburied, and become a prey to birds and beasts; or the destruction of the Assyrian army slain by the angel, as Aben Ezra and others; though some interpret it of the army of Gog and Magog, as before observed; see Ezek 39:17,
and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them; not that the one should feed upon them in the summer time, and the other in the winter; the fowls in the summer time, when they fly in large flocks, and the beasts in the winter, when they go together in great numbers, as Kimchi; but the sense is, that the carnage should be so great, there would be sufficient for them both, all the year long.
John Wesley
18:6 Thy - The branches being cut down and thrown upon the ground, with the unripe grapes upon them. Left - They shall lie upon the earth, so that either birds or beasts may shelter themselves with them, or feed on them, both summer and winter.
Robert Jamieson, A. R. Fausset and David Brown
18:6 birds . . . beasts--transition from the image "sprigs," "branches," to the thing meant: the Assyrian soldiers and leaders shall be the prey of birds and beasts, the whole year through, "winter" and "summer," so numerous shall be their carcasses. HORSLEY translates the Hebrew which is singular: "upon it," not "upon them"; the "it" refers to God's "dwelling-place" (Is 18:4) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and where he is to perish.
18:718:7: ՚Ի ժամանակի յայնմիկ մատչիցին պատարա՛գք Տեառն զօրութեանց ՚ի նեղեալ եւ ՚ի խոնարհ ժողովրդենէ. եւ ՚ի մեծէ ժողովրդենէ յայնմհետէ եւ յաւիտեա՛նս ժամանակաց. ա՛զգ յուսացեալ եւ կոխեալ՝ որ է ՚ի կողմն գետոյ աշխարհի նոցա, ՚ի տեղւոջ ուր անուն Տեառն զօրութեանց կոչեցաւ ՚ի վերայ լերինն Սիովնի[9779]։[9779] Յօրինակին. ՚Ի ձեղեալ եւ ՚ի խոնարհ ժողո՛՛։ Ոմանք. ՚Ի ժամանակին յայնմիկ... յայսմ հետէ եւ յաւիտեանս ժամանակաց, ազգ անյոյս եւ կոխեալ... յաշխարհի նորա։
7 Այն ժամանակ Զօրութիւնների Տիրոջն ընծաներ պիտի մատուցուեն տանջուած ու խոնարհ ժողովրդի կողմից, այդ օրերից յետոյ եւ յաւիտենական ժամանակներում՝ մեծ ժողովրդի կողմից, մի ազգից, որ ոտնատակ է տրուել, բայց յոյսով է մնացել եւ ապրում է իր աշխարհում, գետի այն կողմում, այն տեղում, ուր կոչուեց Զօրութիւնների Տիրոջ անունը Սիոն լերան վրայ:
7 Այն ժամանակ զօրքերու Տէրոջը ընծայ պիտի բերուի՝ Երկայնահասակ ու լերկ ժողովուրդէն՝ Սկիզբէն մինչեւ հիմա ահեղ ժողովուրդէն՝ Խիստ զօրաւոր ու ամէնքը կոխկռտող ազգէն, Որուն երկիրը գետերը կը կտրեն՝ Զօրքերու Տէրոջը անուանը տեղ՝ Սիօն լեռը՝ ընծայ պիտի բերեն։
Ի ժամանակի յայնմիկ մատչիցին պատարագք Տեառն զօրութեանց [270]ի նեղեալ եւ ի խոնարհ ժողովրդենէ, եւ ի մեծէ ժողովրդենէ յայնմհետէ եւ յաւիտեանս ժամանակաց. ազգ յուսացեալ եւ կոխեալ` որ է ի կողմն գետոյ աշխարհի նորա,`` ի տեղւոջ ուր անուն Տեառն զօրութեանց կոչեցաւ ի վերայ լերինն Սիոնի:

18:7: ՚Ի ժամանակի յայնմիկ մատչիցին պատարա՛գք Տեառն զօրութեանց ՚ի նեղեալ եւ ՚ի խոնարհ ժողովրդենէ. եւ ՚ի մեծէ ժողովրդենէ յայնմհետէ եւ յաւիտեա՛նս ժամանակաց. ա՛զգ յուսացեալ եւ կոխեալ՝ որ է ՚ի կողմն գետոյ աշխարհի նոցա, ՚ի տեղւոջ ուր անուն Տեառն զօրութեանց կոչեցաւ ՚ի վերայ լերինն Սիովնի[9779]։
[9779] Յօրինակին. ՚Ի ձեղեալ եւ ՚ի խոնարհ ժողո՛՛։ Ոմանք. ՚Ի ժամանակին յայնմիկ... յայսմ հետէ եւ յաւիտեանս ժամանակաց, ազգ անյոյս եւ կոխեալ... յաշխարհի նորա։
7 Այն ժամանակ Զօրութիւնների Տիրոջն ընծաներ պիտի մատուցուեն տանջուած ու խոնարհ ժողովրդի կողմից, այդ օրերից յետոյ եւ յաւիտենական ժամանակներում՝ մեծ ժողովրդի կողմից, մի ազգից, որ ոտնատակ է տրուել, բայց յոյսով է մնացել եւ ապրում է իր աշխարհում, գետի այն կողմում, այն տեղում, ուր կոչուեց Զօրութիւնների Տիրոջ անունը Սիոն լերան վրայ:
7 Այն ժամանակ զօրքերու Տէրոջը ընծայ պիտի բերուի՝ Երկայնահասակ ու լերկ ժողովուրդէն՝ Սկիզբէն մինչեւ հիմա ահեղ ժողովուրդէն՝ Խիստ զօրաւոր ու ամէնքը կոխկռտող ազգէն, Որուն երկիրը գետերը կը կտրեն՝ Զօրքերու Տէրոջը անուանը տեղ՝ Սիօն լեռը՝ ընծայ պիտի բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 В то время будет принесен дар Господу Саваофу от народа крепкого и бодрого, от народа страшного от начала и доныне, от народа рослого и {всё} попирающего, которого землю разрезывают реки, к месту имени Господа Саваофа, на гору Сион.
18:7 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἀνενεχθήσεται αναφερω bring up; carry up δῶρα δωρον present κυρίῳ κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐκ εκ from; out of λαοῦ λαος populace; population τεθλιμμένου θλιβω pressure; press against καὶ και and; even τετιλμένου τιλλω pick καὶ και and; even ἀπὸ απο from; away λαοῦ λαος populace; population μεγάλου μεγας great; loud ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while ἔθνος εθνος nation; caste ἐλπίζον ελπιζω hope καὶ και and; even καταπεπατημένον καταπατεω trample ὅ ος who; what ἐστιν ειμι be ἐν εν in μέρει μερος part; in particular ποταμοῦ ποταμος river τῆς ο the χώρας χωρα territory; estate αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the τόπον τοπος place; locality οὗ ου.1 where τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐπεκλήθη επικαλεω invoke; nickname ὄρος ορος mountain; mount Σιων σιων Siōn; Sion
18:7 בָּ bā בְּ in † הַ the עֵת֩ ʕˌēṯ עֵת time הַ ha הַ the הִ֨יא hˌî הִיא she יֽוּבַל־ yˈûval- יבל bring שַׁ֜י šˈay שַׁי gift לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service עַ֚ם ˈʕam עַם people מְמֻשָּׁ֣ךְ mᵊmuššˈāḵ משׁך draw וּ û וְ and מֹורָ֔ט môrˈāṭ מרט pull off וּ û וְ and מֵ mē מִן from עַ֥ם ʕˌam עַם people נֹורָ֖א nôrˌā ירא fear מִן־ min- מִן from ה֣וּא hˈû הוּא he וָ wā וְ and הָ֑לְאָה hˈālᵊʔā הָלְאָה further גֹּ֣וי׀ gˈôy גֹּוי people קַו־ qaw- קַו [uncertain] קָ֣ו qˈāw קַו [uncertain] וּ û וְ and מְבוּסָ֗ה mᵊvûsˈā מְבוּסָה subjugation אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּזְא֤וּ bāzᵊʔˈû בזא wash away נְהָרִים֙ nᵊhārîm נָהָר stream אַרְצֹ֔ו ʔarṣˈô אֶרֶץ earth אֶל־ ʔel- אֶל to מְקֹ֛ום mᵊqˈôm מָקֹום place שֵׁם־ šēm- שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service הַר־ har- הַר mountain צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion
18:7. in tempore illo deferetur munus Domino exercituum a populo divulso et dilacerato a populo terribili post quem non fuit alius a gente expectante expectante et conculcata cuius diripuerunt flumina terram eius ad locum nominis Domini exercituum montem SionAt that time shall a present be brought to the Lord of hosts, from a people rent and torn in pieces: from a terrible people, after which there hath been no other: from a nation expecting, expecting and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of hosts, to mount Sion.
7. In that time shall a present be brought unto the LORD of hosts of a people tall and smooth, and from a people terrible from their beginning onward; a nation that meteth out and treadeth down, whose land the rivers divide, to the place of the name of the LORD of hosts, the mount Zion.
18:7. In that time, a gift will be carried to the Lord of hosts, from a people divided and torn apart, from a terrible people, after whom there has been no other, from an apprehensive nation, apprehensive and downtrodden, whose land the rivers have ruined, and it will be carried to the place of the name of the Lord of hosts, to mount Zion.
18:7. In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.
In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion:

18:7 В то время будет принесен дар Господу Саваофу от народа крепкого и бодрого, от народа страшного от начала и доныне, от народа рослого и {всё} попирающего, которого землю разрезывают реки, к месту имени Господа Саваофа, на гору Сион.
18:7
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἀνενεχθήσεται αναφερω bring up; carry up
δῶρα δωρον present
κυρίῳ κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐκ εκ from; out of
λαοῦ λαος populace; population
τεθλιμμένου θλιβω pressure; press against
καὶ και and; even
τετιλμένου τιλλω pick
καὶ και and; even
ἀπὸ απο from; away
λαοῦ λαος populace; population
μεγάλου μεγας great; loud
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
ἔθνος εθνος nation; caste
ἐλπίζον ελπιζω hope
καὶ και and; even
καταπεπατημένον καταπατεω trample
ος who; what
ἐστιν ειμι be
ἐν εν in
μέρει μερος part; in particular
ποταμοῦ ποταμος river
τῆς ο the
χώρας χωρα territory; estate
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
οὗ ου.1 where
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐπεκλήθη επικαλεω invoke; nickname
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
18:7
בָּ בְּ in
הַ the
עֵת֩ ʕˌēṯ עֵת time
הַ ha הַ the
הִ֨יא hˌî הִיא she
יֽוּבַל־ yˈûval- יבל bring
שַׁ֜י šˈay שַׁי gift
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
עַ֚ם ˈʕam עַם people
מְמֻשָּׁ֣ךְ mᵊmuššˈāḵ משׁך draw
וּ û וְ and
מֹורָ֔ט môrˈāṭ מרט pull off
וּ û וְ and
מֵ מִן from
עַ֥ם ʕˌam עַם people
נֹורָ֖א nôrˌā ירא fear
מִן־ min- מִן from
ה֣וּא hˈû הוּא he
וָ וְ and
הָ֑לְאָה hˈālᵊʔā הָלְאָה further
גֹּ֣וי׀ gˈôy גֹּוי people
קַו־ qaw- קַו [uncertain]
קָ֣ו qˈāw קַו [uncertain]
וּ û וְ and
מְבוּסָ֗ה mᵊvûsˈā מְבוּסָה subjugation
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בָּזְא֤וּ bāzᵊʔˈû בזא wash away
נְהָרִים֙ nᵊhārîm נָהָר stream
אַרְצֹ֔ו ʔarṣˈô אֶרֶץ earth
אֶל־ ʔel- אֶל to
מְקֹ֛ום mᵊqˈôm מָקֹום place
שֵׁם־ šēm- שֵׁם name
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
הַר־ har- הַר mountain
צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion
18:7. in tempore illo deferetur munus Domino exercituum a populo divulso et dilacerato a populo terribili post quem non fuit alius a gente expectante expectante et conculcata cuius diripuerunt flumina terram eius ad locum nominis Domini exercituum montem Sion
At that time shall a present be brought to the Lord of hosts, from a people rent and torn in pieces: from a terrible people, after which there hath been no other: from a nation expecting, expecting and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of hosts, to mount Sion.
18:7. In that time, a gift will be carried to the Lord of hosts, from a people divided and torn apart, from a terrible people, after whom there has been no other, from an apprehensive nation, apprehensive and downtrodden, whose land the rivers have ruined, and it will be carried to the place of the name of the Lord of hosts, to mount Zion.
18:7. In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ефиопляне увидят в выражении Ассура чудо всемогущества Господа и пришлют подарки - приношения в Его храм в Иерусалиме.

К месту имени - т. е. туда, где Господь особенно обнаруживает Свое могущество.

Пророчество об Ефиопии изречено пророком, вероятно, около 702: г., когда подготовлялась экспедиция Сеннахирима в Палестину. Из 30-й и 31: гл. книги пророка Исаии мы узнаем, что в Иерусалиме сильно в то время рассчитывали на помощь Египта и очень возможно, что в 18-й гл. пророк имеет в виду именно посольство ефиопского и египетского царя Тиргаки к Езекии, которое должно было побудить Езекию к продолжению сопротивления ассирийцам.

Вся глава 18-я может быть разделена на две строфы - первая будет обнимать собою первые три стиха, вторая - стихи 4-6-й. 7-й стих более приближается к прозаической речи. Строфы в пророчестве - несимметрические (2, 3: и 2, 2, 2).
Adam Clarke: Commentary on the Bible - 1831
18:7: The present "A gift" - The Egyptians were in alliance with the kingdom of Judah, and were fellow-sufferers with the Jews under the invasion of their common enemy Sennacherib; and so were very nearly interested in the great and miraculous deliverance of that kingdom, by the destruction of the Assyrian army. Upon which wonderful event it is said, Ch2 32:23, that "many brought gifts unto Jehovah to Jerusalem, and presents to Hezekiah king of Judah; so that he was magnified of all nations from henceforth." It is not to be doubted, that among these the Egyptians distinguished themselves in their acknowledgments on this occasion.
Of a people "From a people" - Instead of עם am, a people, the Septuagint and Vulgate read מעם meam, from a people, which is confirmed by the repetition of it in the next line. The difference is of importance; for if this be the true reading, the prediction of the admission of Egypt into the true Church of God is not so explicit as it might otherwise seem to be. However, that event is clearly foretold at the end of the next chapter. - L.
Albert Barnes: Notes on the Bible - 1834
18:7: In that time - When shall thus be disconcerted, and their armies be overthrown.
Shall the present be brought... - The word 'present' (שׁי shay) denotes a gift, and is found only in the phrase 'to bring gifts,' or 'presents' Psa 68:30; Psa 76:11. It means here evidently a tribute, or an offering to Yahweh as the only true God; and possibly may mean that the people would be converted to him, and embrace the true religion.
Of a people ... - From a people. The description which follows is the same precisely as in Isa 18:2. Numerous repetitions of this kind will be recollected by the classic reader in the "Iliad."
To the place of the name ... - The place where Yahweh is worshipped, that is, Jerusalem (compare the notes at Isa 1:8-9). We have no means of knowing with certainty when or how this prophecy was fulfilled. That the Jewish religion spread into Upper Egypt, and that the Christian religion was afterward established there, there can be no doubt. The Jews were scattered into nearly every nation, and probably many of this people became proselytes, and went with them to Jerusalem to worship (see Act 2:10; Act 8:27). 'The Abyssinian annals represent the country as converted to Judaism several centuries before the Christian era; and it certainly retains many appearances bearing the stamp of that faith. In the fourth century, the nation was converted to Christianity by the efforts of Frumentius, an Egyptian, who raised himself to high favor at court. Abyssinia remained impenetrable to the arms or the creed of the followers of Mahomet, and, affording shelter to the refugees from Egypt and Arabia, it became more decidedly Christian.' 'The Abyssinians profess the same form of Christianity with the Copts of Egypt, and even own the supremacy of the patriarch at Cairo. They combine with their Christian profession many Judaical observances, such as circumcision, abstinence from meats, and the observance of Saturday as well as Sunday as a Sabbath.' ("Encyc. of Geography," vol. ii. pp. 585, 588.) in these facts - in the pRev_alence of the true religion there in former periods, the prophecy may be regarded as having been in part fulfilled. Still, as is the case with a large portion of the prophecies of Isaiah, we must regard this as having reference to a period of greater light and truth than has yet existed there; and as destined to receive a more complete fulfillment when all lands shall be full of the knowledge of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: shall the: Isa 16:1, Isa 23:17, Isa 23:18, Isa 45:14; Ch2 32:23; Psa 68:29-31, Psa 72:9-15; Zep 3:10; Mal 1:11; Mat 2:11; Act 8:27, Act 8:28
scattered and peeled: or, outspread and polished, Isa 18:2
to the: Isa 18:4, Isa 60:6-9; Mic 4:13; Zac 14:16, Zac 14:17
Carl Friedrich Keil and Franz Delitzsch
18:7
What effect this act of Jehovah would have upon the Ethiopian kingdom, if it should now take place, is described in Is 18:7 : "At that time will there be offered as a homage to Jehovah of hosts a nation stretched out and polished, and from a terrible people, far away on the other side; a nation of command upon command and treading down, whose land rivers cut through, at the place of the name of Jehovah of hosts, the mountain of Zion." עם (a people), at the commencement, cannot possibly be equivalent to מעם (from a people). If it were taken in this sense, it would be necessary to make the correction accordingly, as Knobel has done; but the important parallels in Is 66:20 and Zeph 3:10 are against this. Consequently ‛am and goi (people and nation) must be rendered as subjects; and the מן in מעם must be taken as partitive. Ethiopia is offered, i.e., offers itself, as a free-will offering to Jehovah, impelled irresistibly by the force of the impression made by the mighty act of Jehovah, or, as it is expressed in "the Titan among the Psalms" (Ps 68:32, probably a Davidic psalm of the time of Hezekiah), "there come kingdoms of splendour out of Egypt; Cush rapidly stretches out its hands to Elohim." In order that the greatness of this spiritual conquest might be fully appreciated, the description of this strangely glorious people is repeated here; and with this poetical rounding, the prophecy itself, which was placed as a kind of overture before the following massa Mitzraim when the prophet collected the whole of his prophecies together, is brought to a close.
Geneva 1599
18:7 In that time shall the (k) present be brought to the LORD of hosts of a people scattered and stripped, and from a people terrible from their beginning to this time; a nation measured by line and trodden under foot, whose land the rivers have spoiled, to the place of the name of the LORD of hosts, the mount Zion.
(k) Meaning that God will pity his Church, and receive that little remnant as an offering to himself.
John Gill
18:7 In that time shall the present be brought unto the Lord of hosts,.... Not exactly at the time when this destruction should be, but some time after, even in Gospel times; for to them this part of the prophecy refers:
of a people scattered and peeled; this explains what the present is, that shall be brought to the Lord; it is a people, and therefore not the spoils of Sennacherib's army, as some interpret it; nor yet the people of the Jews, that shall be brought by the Gentiles out of all nations in the latter day, as an offering to the Lord, as Aben Ezra and Kimchi; see Is 11:11 (p); but the Ethiopians or Egyptians, described Is 18:2 as here, who, being converted, shall stretch out their hands to God, submit unto him, and present themselves soul and body as an acceptable sacrifice unto him; when these prophecies in Ps 68:31 shall be fulfilled, and which began to be in the conversion of the Ethiopian eunuch, Acts 8:27 and of which there were other instances in the times of the apostles, and in following ages:
and from a people terrible from their beginning hitherto; that is, some of the people, not all of them; the same people are designed as before, only this Hebraism is used, to show a distinction among them:
a nation meted out, and trodden under foot, whose land the rivers have spoiled; these descriptive characters, with those in the preceding clauses, are retained, to show that the same people are here meant as in Is 18:2 and to magnify the riches of God's grace, in the conversion of a people to whom such characters belonged; which show that it was not owing to themselves, or any deserts of theirs, but to the free favour and good will of God:
to the place of the name of the Lord of hosts, the mount Zion; hither the present was to be brought, and here the persons to present themselves to the Lord, even in the mount Zion, the church of God; where the name of the Lord is named and called upon, his word is preached, his ordinances are administered, and where he dwells, and grants his presence.
(p) So Manasseh ben Israel, Spes. Israelis, sect. 17. p. 57.
John Wesley
18:7 In that time - At or after that time, when the judgment shall be compleatly executed. A people - The people of whom I am speaking shall present themselves, and their sacrifices, to the true God.
Robert Jamieson, A. R. Fausset and David Brown
18:7 present . . . people scattered and peeled--For the right rendering, see on Is 18:2. The repetition of epithets enhances the honor paid to Jehovah by so mighty a nation. The Ethiopians, wonder-struck at such an interposition of Jehovah in behalf of His people, shall send gifts to Jerusalem in His honor (Is 16:1; Ps 68:31; Ps 72:10). Thus translate: "a present . . . from a people." Or translate, as English Version; "the present" will mean "the people" of Ethiopia converted to God (Rom 15:16). HORSLEY takes the people converted to Jehovah, as the Jews in the latter days.
place of the name--where Jehovah peculiarly manifests His glory; Acts 2:10 and Acts 8:27 show how worshippers came up to Jerusalem from Egypt" and "Ethiopia." Frumentius, an Egyptian, in the fourth century, converted Abyssinia to Christianity; and a Christian church, under an abuna or bishop, still flourishes there. The full accomplishment is probably still future.
The nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 4Kings 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 B.C.; while the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, in the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted Greeks into Egypt and its armies; he was one of the dodecarchy, a number of petty kings between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B.C. To the divisions at this last time, GESENIUS refers Is 19:2; and Psammetichus, Is 19:4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In Is 19:1, the invasion of Egypt is represented as caused by "the Lord"; and in Is 19:17, "Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when Judah was the ally of Assyria, and Hezekiah had not yet refused tribute as he did in the beginning of Sennacherib's reign, is meant. That Assyria was in Isaiah's mind appears from the way in which it is joined with Israel and Egypt in the worship of Jehovah (Is 19:24-25). Thus the dissensions referred to (Is 19:2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time when Sethos usurped the throne and entered on the contest with the military caste, by the aid of the town populations: when the Saitic dynasty was another cause of division. Sargon's reign was between 722-715 B.C. answering to 718 B.C., when Sethos usurped his throne [G. V. SMITH].