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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Пророчество о судьбе Египта и Ефиопии.
1: 1-2. В год взятия ассирийцами филистимского города Азота - вероятно, за некоторое время до падения этого города - Исаия получил от Господа повеление снять свою верхнюю одежду и сандалии, что пророк и исполнил.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is a prediction of the carrying away of multitudes both of the Egyptians and the Ethiopians into captivity by the king of Assyria. Here is, I. The sign by which this was foretold, which was the prophet's going for some time barefoot and almost naked, like a poor captive, ver. 1-2. II. The explication of that sign, with application to Egypt and Ethiopia, ver. 3-5. III. The good use which the people of God should make of this, which is never to trust in an arm of flesh, because thus it will deceive them, ver. 6.
Adam Clarke: Commentary on the Bible - 1831
The Prophet Isaiah a sign to Egypt and Cush or Ethiopia, that the captives and exiles of these countries shall be indignantly treated by the king of Assyria, Isa 20:1-6.
Tartan besieged Ashdod or Azotus, which probably belonged at this time to Hezekiah's dominions; see Kg2 18:8. The people expected to be relieved by the Cushites of Arabia and by the Egyptians. Isaiah was ordered to go uncovered, that is, without his upper garment, the rough mantle commonly worn by the prophets, (see Zac 13:4), probably three days to show that within three years the town should be taken, after the defeat of the Cushites and Egyptians by the king of Assyria, which event should make their case desperate, and induce them to surrender. Azotus was a strong place; it afterwards held out twenty-nine years against Psammitichus, king of Egypt, Herod. 2:157. Tartan was one of Sennacherib's generals, Kg2 18:17, and Tirhakah, king of the Cushites, was in alliance with the king of Egypt against Sennacherib. These circumstances make it probable that by Sargon is meant Sennacherib. It might be one of the seven names by which Jerome, on this place, says he was called. He is called Sacherdonus and Sacherdan in the book of Tobit. The taking of Azotus must have happened before Sennacherib's attempt on Jerusalem; when he boasted of his late conquests, Isa 37:25. And the warning of the prophet had a principal respect to the Jews also, who were too much inclined to depend upon the assistance of Egypt. As to the rest history and chronology affording us no light, it may be impossible to clear either this or any other hypothesis, which takes Sargon to be Shalmaneser or Asarhaddon, etc., from all difficulties. - L. Kimchi says, this happened in the fourteenth year of Hezekiah.
Albert Barnes: Notes on the Bible - 1834
20:0: This prophecy occupies this single chapter. Its design and scope it is not difficult to understand. The time when it was delivered is designated in Isa 20:1, and was manifestly in the reign of Hezekiah. The Assyrian empire had extended its conquests over Syria, Damascus, and Ephraim or Samaria Kg2 18:9-12. The king of Assyria lied sent Tartan to take possession of Ashdod, or Azotus, the maritime key of Palestine, and there was evident danger that the Assyrians would overthrow the government of Judah, and secure also the conquest of Egypt. In these circumstances of danger, the main reliance of Judah was on the aid which they hoped to derive from Egypt and Ethiopia Isa 20:5, as being alone able to repel the Assyrians. They relied rather on that aid than on God. To "recall" them from this, and to show them the vanity of such a dependence, and to lead them to rely on God, Isaiah was sent to them to be a sign; or to indicate by a symbolic action what would be the fate of the Egyptians on whom they were placing their reliance Isa 20:4. By showing the Jews what would be the destiny of Egypt, he designed to withdraw them from resting on their assistance, and to turn them to God for protection and aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 20:1, A type prefiguring the shameful captivity of Egypt and Ethiopia.
John Gill
INTRODUCTION TO ISAIAH 20
This chapter contains a prophecy of the destruction of the Egyptians and Ethiopians by the Assyrians, which had been prophesied of separately in the two preceding chapters Is 18:1, and now conjunctly in this: the time of it is given, Is 20:1 the sign of it, the prophet's walking naked, and barefoot, Is 20:2 the explanation and accommodation of the sign to the captivity of Egypt and Ethiopia, Is 20:3 the use of this to the Jews, and the effect it had upon them; shame for their trust and dependence on the above nations, and despair of deliverance from the Assyrians by their means, Is 20:5.
20:120:1: Յաւուր յորում ե՛կն Տանաթան յԱզովտոս՝ ՚ի ժամանակին իբրեւ արձակեցաւ յԱռանայ արքայէ Ասորեստանեայց. եւ ետ պատերազմ ընդ Ազովտայ, եւ առ զնա[9792]։ [9792] Ոմանք. Մանաթան յԱզովտայ. ՚ի ժամանակին զի արձա՛՛։
1 Այն տարին, երբ Տանաթանը, Ասորեստանի Առան արքայի կողմից ուղարկուելով, եկաւ Ազոտոս, պատերազմ մղեց Ազոտոսի դէմ եւ գրաւեց այն,
20 Երբ Տարաթան Ասորեստանի Սարգոն թագաւորէն ղրկուելով՝ Ազովտոս գնաց ու Ազովտոսին դէմ պատերազմեցաւ ու առաւ,
Յամին յորում եկն Տանաթան յԱզովտոս` ի ժամանակին իբրեւ արձակեցաւ [290]յԱռանայ արքայէ Ասորեստանեայց. եւ ետ պատերազմ ընդ Ազովտայ եւ առ զնա:

20:1: Յաւուր յորում ե՛կն Տանաթան յԱզովտոս՝ ՚ի ժամանակին իբրեւ արձակեցաւ յԱռանայ արքայէ Ասորեստանեայց. եւ ետ պատերազմ ընդ Ազովտայ, եւ առ զնա[9792]։
[9792] Ոմանք. Մանաթան յԱզովտայ. ՚ի ժամանակին զի արձա՛՛։
1 Այն տարին, երբ Տանաթանը, Ասորեստանի Առան արքայի կողմից ուղարկուելով, եկաւ Ազոտոս, պատերազմ մղեց Ազոտոսի դէմ եւ գրաւեց այն,
20 Երբ Տարաթան Ասորեստանի Սարգոն թագաւորէն ղրկուելով՝ Ազովտոս գնաց ու Ազովտոսին դէմ պատերազմեցաւ ու առաւ,
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20:120:1 В год, когда Тартан пришел к Азоту, быв послан от Саргона, царя Ассирийского, и воевал против Азота, и взял его,
20:1 τοῦ ο the ἔτους ετος year οὗ ος who; what εἰσῆλθεν εισερχομαι enter; go in Ταναθαν ταναθαν into; for Ἄζωτον αζωτος Azōtos; Azotos ἡνίκα ηνικα whenever; when ἀπεστάλη αποστελλω send off / away ὑπὸ υπο under; by Αρνα αρνα monarch; king Ἀσσυρίων ασσυριος and; even ἐπολέμησεν πολεμεω battle τὴν ο the Ἄζωτον αζωτος Azōtos; Azotos καὶ και and; even κατελάβετο καταλαμβανω apprehend αὐτήν αυτος he; him
20:1 בִּ bi בְּ in שְׁנַ֨ת šᵊnˌaṯ שָׁנָה year בֹּ֤א bˈō בוא come תַרְתָּן֙ ṯartˌān תַּרְתָּן commander אַשְׁדֹּ֔ודָה ʔašdˈôḏā אַשְׁדֹּוד Ashdod בִּ bi בְּ in שְׁלֹ֣ח šᵊlˈōḥ שׁלח send אֹתֹ֔ו ʔōṯˈô אֵת [object marker] סַֽרְגֹ֖ון sˈarᵊḡˌôn סַרְגֹון Sargon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יִּלָּ֥חֶם yyillˌāḥem לחם fight בְּ bᵊ בְּ in אַשְׁדֹּ֖וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod וַֽ wˈa וְ and יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
20:1. in anno quo ingressus est Tharthan in Azotum cum misisset eum Sargon rex Assyriorum et pugnasset contra Azotum et cepisset eamIn the year that Tharthan entered into Azotus, when Sargon the king of the Assyrians had sent him, and he had fought against Azotus, and had taken it:
1. In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;
20:1. In the year in which Tharthan entered into Ashdod, when Sargon, the king of the Assyrians, had sent him, and when he had fought against Ashdod and had captured it,
20:1. In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
In the year that Tartan came unto Ashdod, ( when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it:

20:1 В год, когда Тартан пришел к Азоту, быв послан от Саргона, царя Ассирийского, и воевал против Азота, и взял его,
20:1
τοῦ ο the
ἔτους ετος year
οὗ ος who; what
εἰσῆλθεν εισερχομαι enter; go in
Ταναθαν ταναθαν into; for
Ἄζωτον αζωτος Azōtos; Azotos
ἡνίκα ηνικα whenever; when
ἀπεστάλη αποστελλω send off / away
ὑπὸ υπο under; by
Αρνα αρνα monarch; king
Ἀσσυρίων ασσυριος and; even
ἐπολέμησεν πολεμεω battle
τὴν ο the
Ἄζωτον αζωτος Azōtos; Azotos
καὶ και and; even
κατελάβετο καταλαμβανω apprehend
αὐτήν αυτος he; him
20:1
בִּ bi בְּ in
שְׁנַ֨ת šᵊnˌaṯ שָׁנָה year
בֹּ֤א bˈō בוא come
תַרְתָּן֙ ṯartˌān תַּרְתָּן commander
אַשְׁדֹּ֔ודָה ʔašdˈôḏā אַשְׁדֹּוד Ashdod
בִּ bi בְּ in
שְׁלֹ֣ח šᵊlˈōḥ שׁלח send
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
סַֽרְגֹ֖ון sˈarᵊḡˌôn סַרְגֹון Sargon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יִּלָּ֥חֶם yyillˌāḥem לחם fight
בְּ bᵊ בְּ in
אַשְׁדֹּ֖וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod
וַֽ wˈa וְ and
יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
20:1. in anno quo ingressus est Tharthan in Azotum cum misisset eum Sargon rex Assyriorum et pugnasset contra Azotum et cepisset eam
In the year that Tharthan entered into Azotus, when Sargon the king of the Assyrians had sent him, and he had fought against Azotus, and had taken it:
20:1. In the year in which Tharthan entered into Ashdod, when Sargon, the king of the Assyrians, had sent him, and when he had fought against Ashdod and had captured it,
20:1. In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Тартан - слово ассирийское (tartanu), означающее главнокомандующего армией и занимавшего первое место после царя.

От Саргона. В 1847: г. открыты надписи царя Саргона Ассирийского (по-ассир. Саррукина), предшественника Сеннахирима. Он взял Самарию (722: г.), которую осаждал его предшественник Салмонассар IV, а в 711: г. военачальник Саргона взял филистимский город Азот, царь которого Азурри отказался платить дань ассирийскому царю и, кроме того, вошел в дружбу с фараоном. Саргон, как видно из его надписей, подозревал, что и Иудея была причастна к замыслам филистимлян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; 2 At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. 3 And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; 4 So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. 5 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. 6 And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
God here, as King of nations, brings a sore calamity upon Egypt and Ethiopia, but, as King of saints, brings good to his people out of it. Observe,
I. The date of this prophecy. It was in the year that Ashdod, a strong city of the Philistines (but which some think was lately recovered from them by Hezekiah, when he smote the Philistines even unto Gaza, 2 Kings xviii. 8), was besieged and taken by an army of the Assyrians. It is uncertain what year of Hezekiah that was, but the event was so remarkable that those who lived then could by that token fix the time to a year. He that was now king of Assyria is called Sargon, which some take to be the same with Sennacherib; others think he was his immediate predecessor, and succeeded Shalmaneser. Tartan, who was general, or commander-in-chief, in this expedition, was one of Sennacherib's officers, sent by him to bid defiance to Hezekiah, in concurrence with Rabshakeh, 2 Kings xviii. 17.
II. The making of Isaiah a sign, by his unusual dress when he walked abroad. He had been a sign to his own people of the melancholy times that had come and were coming upon them, by the sackcloth which for some time he had worn, of which he had a gown made, which he girt about him. Some think he put himself into that habit of a mourner upon occasion of the captivity of the ten tribes. Others think sackcloth was what he commonly wore as a prophet, to show himself mortified to the world, and that he might learn to endure hardness; soft clothing better becomes those that attend in king's palaces (Matt. xi. 8) than those that go on God's errands. Elijah wore hair-cloth (2 Kings i. 8), and John Baptist (Matt. iii. 4) and those that pretended to be prophets supported their pretension by wearing rough garments (Zech. xiii. 4); but Isaiah has orders given him to loose his sackcloth from his loins, not to exchange it for better clothing, but for none at all--no upper garment, no mantle, cloak, or coat, but only that which was next to him, we may suppose his shirt, waistcoat, and drawers; and he must put off his shoes, and go barefoot; so that compared with the dress of others, and what he himself usually wore, he might be said to go naked. This was a great hardship upon the prophet; it was a blemish to his reputation, and would expose him to contempt and ridicule; the boys in the streets would hoot at him, and those who sought occasion against him would say, The prophet is indeed a fool, and the spiritual man is mad, Hosea ix. 7. It might likewise be a prejudice to his health; he was in danger of catching a cold, which might throw him into a fever, and cost him his life; but God bade him do it, that he might give a proof of his obedience to God in a most difficult command, and so shame the disobedience of his people to the most easy and reasonable precepts. When we are in the way of our duty we may trust God both with our credit and with our safety. The hearts of that people were strangely stupid, and would not be affected with what they only heard, but must be taught by signs, and therefore Isaiah must do this for their edification. If the dress was scandalous, yet the design was glorious, and what a prophet of the Lord needed not to be ashamed of.
III. The exposition of this sign, v. 3, 4. It was intended to signify that the Egyptians and the Ethiopians should be led away captive by the king of Assyria, thus stripped, or in rags, and very shabby clothing, as Isaiah was. God calls him his servant Isaiah, because in this matter particularly he had approved himself God's willing, faithful, obedient servant; and for this very thing, which perhaps others laughed at him for, God gloried in him. To obey is better than sacrifice; it pleases God and praises him more, and shall be more praised by him. Isaiah is said to have walked naked and barefoot three years, whenever in that time he appeared as a prophet. But some refer the three years, not to the sign, but to the thing signified: He has walked naked and barefoot; there is a stop in the original; provided he did so once that was enough to give occasion to all about him to enquire what was the meaning of his doing so; or, as some think, he did it three days, a day for a year; and this for a three years' sign and wonder, for a sign of that which should be done three years afterwards or which should be three years in the doing. Three campaigns successively shall the Assyrian army make, in spoiling the Egyptians and Ethiopians, and carrying them away captive in this barbarous manner, not only the soldiers taken in the field of battle, but the inhabitants, young and old; and it being a very piteous sight, and such as must needs move compassion in those that had the least degree of tenderness left them to see those who had gone all their days well dressed now stripped, and scarcely having rags to cover their nakedness, that circumstance of their captivity is particularly taken notice of, and foretold, the more to affect those to whom this prophecy was delivered. It is particularly said to be to the shame of Egypt (v. 4), because the Egyptians were a proud people, and therefore when they did fall into disgrace it was the more shameful to them; and the higher they had lifted up themselves the lower was their fall, both in their own eyes and in the eyes of others.
IV. The use and application of this, v. 5, 6. 1. All that had any dependence upon, or correspondence with, Egypt and Ethiopia, should now be ashamed of them, and afraid of having any thing to do with them. Those countries that were in danger of being overrun by the Assyrians expected that Tirhakah, king of Ethiopia, with his numerous forces, would put a stop to the progress of their victorious arms, and be a barrier to his neighbours; and with yet more assurance they gloried that Egypt, a kingdom so famous for policy and prowess, would do their business, would oblige them to raise the siege of Ashdod and retire with precipitation. But, instead of this, by attempting to oppose the king of Assyria they did but expose themselves and make their country a prey to him. Hereupon all about them were ashamed that ever they promised themselves any advantage from two such weak and cowardly nations, and were more afraid now than ever they were of the growing greatness of the king of Assyria, before whom Egypt and Ethiopia proved but as briers and thorns put to stop a consuming fire, which do but make it burn the more strongly. Note, Those who make any creature their expectation and glory, and so put it in the place of God, will sooner or later be ashamed of it, and their disappointment in it will but increase their fear. See Ezek. xxix. 6, 7. 2. The Jews in particular should be convinced of their folly in resting upon such broken reeds, and should despair of any relief from them (v. 6): The inhabitants of this isle (the land of Judah, situated upon the sea, though not surrounded by it), of this country (so the margin); every one shall now have his eyes opened, and shall say, "Behold, such is our expectation, so vain, so foolish, and this is that which it will come to. We have fled for help to the Egyptians and Ethiopians, and have hoped by them to be delivered from the king of Assyria; but, now that they are broken thus, how shall we escape, that are not able to bring such armies into the field as they did?" Note, (1.) Those that confide in creatures will be disappointed, and will be made ashamed of their confidence; for vain is the help of man, and in vain is salvation hoped for from the hills or the height and multitude of the mountains. (2.) Disappointment in creature confidences, instead of driving us to despair, as here (how shall we escape?), should drive us to God; for, if we flee to him for help, our expectation shall not be frustrated.
Albert Barnes: Notes on the Bible - 1834
20:1: In the year that Tartan came unto Ashdod - Tartan was one of the generals of Sennacherib. Ashdod, called by the Greeks Azotus, was a seaport on the Mediterranean, between Askelon and Ekron, and not far from Gaza (Reland's "Palestine," iii.) It was one of the five cities of the Philistines, assigned to the tribe of Judah, but never conquered by them Jos 13:8; Jos 15:46-47. The temple of Dagon stood here; and here the ark of God was brought after the fatal battle of Eben-ezer (Sa1 5:1, following.) It sustained many sieges, and was regarded as an important place in respect to Palestine, and also to Egypt. It was taken by Tartan, and remained in the possession of the Assyrians until it was besieged by Psammetichus, the Egyptian king, who took it after a siege of twenty-nine years (Herod. ii. 157). It was about thirty miles from Gaza. It is now a small village, and is called "Esdud." It was besieged and taken by Tartan as preparatory to the conquest of Egypt; and if the king who is here called "Sargon" was Sennacherib, it probable that it was taken before he threatened Jerusalem.
Sargon the king of Assyria - Who this "Sargon" was is not certainly known. Some have supposed that it was Sennacherib; others that it was Shalmaneser the father of Sennacherib, and others that it was Esar-haddon the successor of Sennacherib - (Michaelis). Rosenmuller and Gesenius suppose that it was a king who reigned "between" Sbalmaneser and Sennacherib. Tartan is known to have been a general of Sennacherib Kg2 18:17, and it is natural to suppose that he is here intended. Jerome says that Senacherib had seven names, and Kimchi says that he had eight; and it is not improbable that "Sargon" was one of those names. Oriental princes often had several names; and hence, the difficulty of identifying them. See Vitringa on this place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: Tartan: Tartan was one of the generals of Sennacherib, who, it is probable, is here called Sargon, and in the book of Tobit, Sacherdonus and Sacherdan, against whom Tirhakah, king of Cush or Ethiopia, was in league with the king of Egypt. Kg2 18:17
Ashdod: Sa1 6:17; Jer 25:20; Amo 1:8
and took: Jer 25:29, Jer 25:30
Carl Friedrich Keil and Franz Delitzsch
20:1
This section, commencing in the form of historic prose, introduces itself thus: "In the year that Tartan came to Ashdod, Sargon the king of Asshur having sent him (and he made war against Ashdod, and captured it): at that time Jehovah spake through Yeshayahu the son of Amoz as follows," i.e., He communicated the following revelation through the medium of Isaiah (b'yad, as in Is 37:24; Jer 37:2, and many other passages). The revelation itself was attached to a symbolical act. B'yad (lit. "by the hand of") refers to what was about to be made known through the prophet by means of the command that was given him; in other words, to Is 20:3, and indirectly to Is 20:2. Tartan (probably the same man) is met with in 4Kings 18:17 as the chief captain of Sennacherib. No Assyrian king of the name of Sargon is mentioned anywhere else in the Old Testament; but it may now be accepted as an established result of the researches which have been made, that Sargon was the successor of Shalmanassar, and that Shalmaneser (Shalman, Hos 10:14), Sargon, Sennacherib, and Esarhaddon, are the names of the four Assyrian kings who were mixed up with the closing history of the kingdoms of Israel and Judah. It was Longperrier who was the first to establish the identity of the monarch who built the palaces at Khorsabad, which form the north-eastern corner of ancient Nineveh, with the Sargon of the Bible. We are now acquainted with a considerable number of brick, harem, votive-table, and other inscriptions which bear the name of this king, and contain all kinds of testimony concerning himself.
(Note: See Oppert, Expdition, i. 328-350, and the picture of Sargon in his war-chariot in Rawlinson's Five Great Monarchies, i. 368; compare also p. 304 (prisoners taken by Sargon), p. 352 (the plan of his palace), p. 483 (a glass vessel with his name), and many other engravings in vol. ii.)
Tit was he, not Shalmanassar, who took Samaria after a three years' siege; and in the annalistic inscription he boasts of having conquered the city, and removed the house of Omri to Assyria. Oppert is right in calling attention to the fact, that in 4Kings 18:10 the conquest is not attributed to Shalmanassar himself, but to the army. Shalmanassar died in front of Samaria; and Sargon not only put himself at the head of the army, but seized upon the throne, in which he succeeded in establishing himself, after a contest of several years' duration with the legitimate heirs and their party. He was therefore a usurper.
(Note: See Oppert, Les Inscriptions Assyriennes des Sargonides et les Fastes de Ninive (Versailles, 1862), and Rawlinson (vol. ii. 406ff.), who here agrees with Oppert in all essential points. Consequently there can no longer be any thought of identifying Sargon with Shalmanassar (see Brandis, Ueber den historischen Gewinn aus der Entzifferung der assyr. Inschriften, 1856, p. 48ff.). Rawlinson himself at first thought they were the same person (vid., Journal of the Asiatic Society, xii. 2, 419), until gradually the evidence increased that Sargon and Shalmanassar were the names of two different kings, although no independent inscription of the latter, the actual besieger of Samaria, has yet been found.)
Whether his name as it appears on the inscriptions is Sar-kin or not, and whether it signifies the king de facto as distinguished from the king de jure, we will not attempt to determine now.
(Note: Hitzig ventures a derivation of the name from the Zend; and Grotefend compares it with the Chaldee Sârēk, Dan 6:3 (in his Abhandlung ber Anlage und Zerstrung der Gebude von Nimrud, 1851).)
This Sargon, the founder of a new Assyrian dynasty, who reigned from 721-702 (according to Oppert), and for whom there is at all events plenty of room between 721-20 and the commencement of Sennacherib's reign, first of all blockaded Tyre for five years after the fall of Samaria, or rather brought to an end the siege of Tyre which had been begun by Shalmanassar (Jos. Ant. ix. 14, 2), though whether it was to a successful end or not is quite uncertain. He then pursued with all the greater energy his plan for following up the conquest of Samaria with the subjugation of Egypt, which was constantly threatening the possessions of Assyria in western Asia, either by instigation or support. The attack upon Ashdod was simply a means to this end. As the Philistines were led to join Egypt, not only by their situation, but probably by kinship of tribe as well, the conquest of Ashdod - a fortress so strong, that, according to Herodotus (ii. 157), Psammetichus besieged it for twenty-nine years - was an indispensable preliminary to the expedition against Egypt. When Alexander the Great marched against Egypt, he had to do the same with Gaza. How long Tartan required is not to be gathered from Is 20:1. But if he conquered it as quickly as Alexander conquered Gaza - viz. in five months - it is impossible to understand why the following prophecy should defer for three years the subjugation of Ethiopia and Egypt. The words, "and fought against Ashdod, and took it," must therefore be taken as anticipatory and parenthetical.
Tit was not after the conquest of Ashdod, but in the year in which the siege commenced, that Isaiah received the following admonition: "Go and loosen the smock-frock from off thy loins, and take off thy shoes from thy feet. And he did so, went stripped and barefooted." We see from this that Isaiah was clothed in the same manner as Elijah, who wore a fur coat (4Kings 1:8, cf., Zech 13:4; Heb 11:37), and John the Baptist, who had a garment of camel hair and a leather girdle round it (Mt 3:4); for sak is a coarse linen or hairy overcoat of a dark colour (Rev_ 6:12, cf., Is 50:3), such as was worn by mourners, either next to the skin (‛al-habbâsâr, 3Kings 21:27; 4Kings 6:30; Job 16:15) or over the tunic, in either case being fastened by a girdle on account of its want of shape, for which reason the verb châgar is the word commonly used to signify the putting on of such a garment, instead of lâbash. The use of the word ârōm does not prove that the former was the case in this instance (see, on the contrary, 2Kings 6:20, compared with 2Kings 6:14 and Jn 21:7). With the great importance attached to the clothing in the East, where the feelings upon this point are peculiarly sensitive and modest, a person was looked upon as stripped and naked if he had only taken off his upper garment. What Isaiah was directed to do, therefore, was simply opposed to common custom, and not to moral decency. He was to lay aside the dress of a mourner and preacher of repentance, and to have nothing on but his tunic (cetoneth); and in this, as well as barefooted, he was to show himself in public. This was the costume of a man who had been robbed and disgraced, or else of a beggar or prisoner of war. The word cēn (so) is followed by the inf. abs., which develops the meaning, as in Is 5:5; Is 58:6-7.
Geneva 1599
20:1 In the year that (a) Tartan came to (b) Ashdod, (when (c) Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
(a) Who was captain of Sennacherib, (4Kings 18:17).
(b) A city of the Philistines.
(c) The Hebrews write that Sennacherib was so called.
John Gill
20:1 In the year that Tartan came unto Ashdod,.... Or Azotus, as the Septuagint here call it; and which is its name in the New Testament; see Gill on Acts 8:40. This Tartan, or whom the Septuagint names Tanathan, and the Arabic version Tathan, was one of Sennacherib's generals, 4Kings 18:17,
(when Sargon the king of Assyria sent him); to the above place to besiege it. This Sargon is generally thought to be the same with Sennacherib, since Tartan was one of his generals, who might have more names than one. Jerom says he had seven; the Jewish Rabbins (h) eight; though some think a predecessor of his is meant, Shalmaneser; and others his son Esarhaddon, who in the Apocrypha:
"And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father's accounts, and over all his affairs, Achiacharus my brother Anael's son.'' (Tobit 1:21)
is called Sarchedon, which might easily pass by pronunciation into Sargon:
and fought against Ashdod, and took it; which was held by the Assyrians till the time of Psammiticus, and was so strong a city, and so well fortified, that it held out a siege of twenty nine years before he could be master of it (i); how long Tartan lay against it, before he took it, is not said; nor is it certain what year he came against it; those who take Sargon to be Shalmaneser place it in the fourth year of Hezekiah's reign, who sent Tartan to Ashdod at the same time that he went against Samaria, 4Kings 18:9 but others, who think Sennacherib is Sargon, fix it to the fourteenth year of Hezekiah's reign, as Kimchi; who, hearing of Tirhakah king of Ethiopia and Egypt coming against him, went forth to meet him, and subdued him; and at the same time sent Tartan against Ashdod; or rather this was done when he took the fenced cities of Judah, of which this was one, having been taken a little before by Hezekiah from the Philistines; see 4Kings 18:8 though, if Esarhaddon is Sargon, this must be in the times of Manasseh, perhaps about the twenty second year of his reign, by whom he was taken, and carried captive; but it is most likely to have been in Hezekiah's time.
(h) T. Bab. Sanhedrin, fol. 94. 1. (i) Herodot. l. 2. c. 157.
John Wesley
20:1 Sargon - Sennacherib, who, before he came to Jerusalem, came up against and took all the walled cities of Judah, of which Ashdod might be reckoned one, as being in the tribe of Judah.
Robert Jamieson, A. R. Fausset and David Brown
20:1 CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Is 20:1-6)
Tartan--probably the same general as was sent by Sennacherib against Hezekiah (4Kings 18:17). GESENIUS takes "Tartan" as a title.
Ashdod--called by the Greeks Azotus (Acts 8:40); on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus.
sent--Sargon himself remained behind engaged with the Phœnician cities, or else led the main force more directly into Egypt out of Judah [G. V. SMITH].
20:220:2: Յայնժամ խօսեցա՛ւ Տէր ընդ Եսայայ որդւոյ Ամովսայ՝ եւ ասէ. Ե՛րթ եւ ՚ի բա՛ց հան զքուրձդ ՚ի միջոյ քումմէ. եւ լո՛յծ զհողաթափս յոտից քոց. եւ արա՛ր այնպէս. եւ գնայր մե՛րկ եւ բոկ։
2 ահա այդ ժամանակ Տէրը խօսեց Ամոսի որդի Եսայու հետ եւ ասաց. «Գնա՛ ու քուրձդ հանի՛ր քո մէջքից եւ հողաթափերդ արձակի՛ր քո ոտքերից»: Այդպէս էլ արեց՝ քայլելով մերկ ու բոկոտն:
2 Այն ժամանակ Տէրը Ամովսի որդիին Եսայիին միջոցով խօսեցաւ՝ ըսելով. «Գնա՛, մէջքէդ քուրձդ հանէ՛ ու ոտքերէդ կօշիկներդ»։ Անիկա այնպէս ըրաւ եւ սկսաւ մերկ ու բոկոտն շրջիլ։
յայնժամ խօսեցաւ Տէր ընդ Եսայեայ որդւոյ Ամովսայ եւ ասէ. Երթ եւ ի բաց հան զքուրձդ ի միջոյ քումմէ, եւ լոյծ զհողաթափսդ յոտից քոց. եւ արար այնպէս, եւ գնայր մերկ եւ բոկ:

20:2: Յայնժամ խօսեցա՛ւ Տէր ընդ Եսայայ որդւոյ Ամովսայ՝ եւ ասէ. Ե՛րթ եւ ՚ի բա՛ց հան զքուրձդ ՚ի միջոյ քումմէ. եւ լո՛յծ զհողաթափս յոտից քոց. եւ արա՛ր այնպէս. եւ գնայր մե՛րկ եւ բոկ։
2 ահա այդ ժամանակ Տէրը խօսեց Ամոսի որդի Եսայու հետ եւ ասաց. «Գնա՛ ու քուրձդ հանի՛ր քո մէջքից եւ հողաթափերդ արձակի՛ր քո ոտքերից»: Այդպէս էլ արեց՝ քայլելով մերկ ու բոկոտն:
2 Այն ժամանակ Տէրը Ամովսի որդիին Եսայիին միջոցով խօսեցաւ՝ ըսելով. «Գնա՛, մէջքէդ քուրձդ հանէ՛ ու ոտքերէդ կօշիկներդ»։ Անիկա այնպէս ըրաւ եւ սկսաւ մերկ ու բոկոտն շրջիլ։
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 в то самое время Господь сказал Исаии, сыну Амосову, так: пойди и сними вретище с чресл твоих и сбрось сандалии твои с ног твоих. Он так и сделал: ходил нагой и босой.
20:2 τότε τοτε at that ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas λέγων λεγω tell; declare πορεύου πορευομαι travel; go καὶ και and; even ἄφελε αφαιρεω take away τὸν ο the σάκκον σακκος sackcloth; sack ἀπὸ απο from; away τῆς ο the ὀσφύος οσφυς loins; waist σου σου of you; your καὶ και and; even τὰ ο the σανδάλιά σανδαλιον sandal σου σου of you; your ὑπόλυσαι υπολυω from; away τῶν ο the ποδῶν πους foot; pace σου σου of you; your καὶ και and; even ἐποίησεν ποιεω do; make οὕτως ουτως so; this way πορευόμενος πορευομαι travel; go γυμνὸς γυμνος naked καὶ και and; even ἀνυπόδετος ανυποδετος barefoot
20:2 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she דִּבֶּ֣ר dibbˈer דבר speak יְהוָה֮ [yᵊhwāh] יְהוָה YHWH בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand יְשַׁעְיָ֣הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹוץ֮ ʔāmôṣ אָמֹוץ Amoz לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say לֵ֗ךְ lˈēḵ הלך walk וּ û וְ and פִתַּחְתָּ֤ fittaḥtˈā פתח open הַ ha הַ the שַּׂק֙ śśˌaq שַׂק sack מֵ mē מִן from עַ֣ל ʕˈal עַל upon מָתְנֶ֔יךָ moṯnˈeʸḵā מָתְנַיִם hips וְ wᵊ וְ and נַעַלְךָ֥ naʕalᵊḵˌā נַעַל sandal תַחֲלֹ֖ץ ṯaḥᵃlˌōṣ חלץ draw off מֵ mē מִן from עַ֣ל ʕˈal עַל upon רַגְלֶ֑יךָ raḡlˈeʸḵā רֶגֶל foot וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make כֵּ֔ן kˈēn כֵּן thus הָלֹ֖ךְ hālˌōḵ הלך walk עָרֹ֥ום ʕārˌôm עָרֹום naked וְ wᵊ וְ and יָחֵֽף׃ ס yāḥˈēf . s יָחֵף barefoot
20:2. in tempore illo locutus est Dominus in manu Isaiae filii Amos dicens vade et solve saccum de lumbis tuis et calciamenta tua tolle de pedibus tuis et fecit sic vadens nudus et disculciatusAt that same time the Lord spoke by the hand of Isaias the son of Amos, saying Go, and loose the sackcloth from off thy loins, and take off thy shoes from thy feet. And he did so, and went naked, and barefoot.
2. at that time the LORD spake by Isaiah the son of Amoz, saying, Go, and loose sackcloth from off thy loins, and put thy shoe from off thy foot. And he did so, walking naked and barefoot.
20:2. in that same time, the Lord spoke by the hand of Isaiah, the son of Amoz, saying: “Go forth, and remove the sackcloth from your waist, and take your shoes from your feet.” And he did so, going out naked and barefoot.
20:2. At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.
At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot:

20:2 в то самое время Господь сказал Исаии, сыну Амосову, так: пойди и сними вретище с чресл твоих и сбрось сандалии твои с ног твоих. Он так и сделал: ходил нагой и босой.
20:2
τότε τοτε at that
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
λέγων λεγω tell; declare
πορεύου πορευομαι travel; go
καὶ και and; even
ἄφελε αφαιρεω take away
τὸν ο the
σάκκον σακκος sackcloth; sack
ἀπὸ απο from; away
τῆς ο the
ὀσφύος οσφυς loins; waist
σου σου of you; your
καὶ και and; even
τὰ ο the
σανδάλιά σανδαλιον sandal
σου σου of you; your
ὑπόλυσαι υπολυω from; away
τῶν ο the
ποδῶν πους foot; pace
σου σου of you; your
καὶ και and; even
ἐποίησεν ποιεω do; make
οὕτως ουτως so; this way
πορευόμενος πορευομαι travel; go
γυμνὸς γυμνος naked
καὶ και and; even
ἀνυπόδετος ανυποδετος barefoot
20:2
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
יְשַׁעְיָ֣הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹוץ֮ ʔāmôṣ אָמֹוץ Amoz
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
לֵ֗ךְ lˈēḵ הלך walk
וּ û וְ and
פִתַּחְתָּ֤ fittaḥtˈā פתח open
הַ ha הַ the
שַּׂק֙ śśˌaq שַׂק sack
מֵ מִן from
עַ֣ל ʕˈal עַל upon
מָתְנֶ֔יךָ moṯnˈeʸḵā מָתְנַיִם hips
וְ wᵊ וְ and
נַעַלְךָ֥ naʕalᵊḵˌā נַעַל sandal
תַחֲלֹ֖ץ ṯaḥᵃlˌōṣ חלץ draw off
מֵ מִן from
עַ֣ל ʕˈal עַל upon
רַגְלֶ֑יךָ raḡlˈeʸḵā רֶגֶל foot
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
כֵּ֔ן kˈēn כֵּן thus
הָלֹ֖ךְ hālˌōḵ הלך walk
עָרֹ֥ום ʕārˌôm עָרֹום naked
וְ wᵊ וְ and
יָחֵֽף׃ ס yāḥˈēf . s יָחֵף barefoot
20:2. in tempore illo locutus est Dominus in manu Isaiae filii Amos dicens vade et solve saccum de lumbis tuis et calciamenta tua tolle de pedibus tuis et fecit sic vadens nudus et disculciatus
At that same time the Lord spoke by the hand of Isaias the son of Amos, saying Go, and loose the sackcloth from off thy loins, and take off thy shoes from thy feet. And he did so, and went naked, and barefoot.
20:2. in that same time, the Lord spoke by the hand of Isaiah, the son of Amoz, saying: “Go forth, and remove the sackcloth from your waist, and take your shoes from your feet.” And he did so, going out naked and barefoot.
20:2. At the same time spake the LORD by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.
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: Теперь-то и необходимо было предупредить царя иудейского Езекию м. б. об опасности, какую представлял в то время для Иудеи проектируемый Езекией союз с Египтом. Исаия, по откровению, знал, что ассирийский царь не удовлетворится взятием Азота, а постарается смирить и Египет, который, как известно было ассирийскому царю, смущал палестинские государства, платившие дань ассирийскому царю. Поэтому пророк, по указанию Божию, совершает символическое действие, которым показывает, что египтяне будут покорены ассирийцами и что на союз с Египтом, следовательно, полагаться нечего.

Вретище см. Ис 3:23. Здесь это слово, кажется, обозначает обычное пророческое одеяние - грубый волосяной плащ, вроде того, который носил пророк Илия (4: Цар 1:8).

Нагой, т. е. без верхней одежды, в одном хитоне (ср. 2. Цар. 6:14, 20: и Ин 21:7; Мк 14:52).
Adam Clarke: Commentary on the Bible - 1831
20:2: Walking naked and barefoot - It is not probable that the prophet walked uncovered and barefoot for three years; his appearing in that manner was a sign that within three years the Egyptians and Cushites should be in the same condition, being conquered and made captives by the king of Assyria. The time was denoted as well as the event; but his appearing in that manner for three whole years could give no premonition of the time at all. It is probable, therefore, that the prophet was ordered to walk so for three days to denote the accomplishment of the event in three years; a day for a year, according to the prophetical rule, Num 14:34; Eze 4:6. The words שלש ימים shalosh yamim, three days, may possibly have been lost out of the text, at the end of the second verse, after יחף yacheph, barefoot; or after the same word in the third verse, where, in the Alexandrine and Vatican copies of the Septuagint, and in MSS. Pachom. and 1. D. 2 the words τρια ετη, three years, are twice expressed. Perhaps, instead of שלש ימים shalosh yamim, three days, the Greek translator might read שלש שנים shalosh shanim, three years, by his own mistake, or by that of his copy, after יחף yacheph in the third verse, for which stands the first τρια ετη, three years, in the Alexandrine and Vatican Septuagint, and in the two MSS. above mentioned. It is most likely that Isaiah's walking naked and barefoot was done in a vision; as was probably that of the Prophet Hosea taking a wife of whoredoms. None of these things can well be taken literally.
From thy foot - רגליך ragleycha, thy feet, is the reading of thirty-four of Kennicott's and De Rossi's MSS., four ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic.
Albert Barnes: Notes on the Bible - 1834
20:2: By Isaiah - Margin, 'By the hand of Isaiah.' So the Hebrew. That is, by the instrumentality of Isaiah. He sent him to make known the fate of the Egyptians, and the folly of trusting in them on this occasion.
Go, and loose the sackcloth - For the meaning of the word "sackcloth," see the note at Isa 3:24. It was commonly worn as an emblem of mourning. But there is reason to believe that it was worn also by the prophets, and was regarded, in some degree, as their appropriate dress. It was made usually of the coarse hair of the goat, and was worn as a zone or girdle around the loins. That this was the dress of Elijah is apparent from Kg2 1:8 : 'He was an hairy man, and girt with a girdle of leather;' that is, he was clothed in a garment made of hair. The same was true of John the Baptist Mat 3:4. That the prophets wore 'a rough garment' is apparent also from Zac 13:4 : 'Neither shall they (the false prophets) wear a rough garment (Hebrew, A garment of hair) to deceive;' that is, the false prophets shall not assume the dress of the true prophets for the purpose of deluding the people, or to make them think that they are true prophets. It is evident, therefore, that this hairy garment was regarded as a dress that pertained particularly to the prophets. It is well known, also, that the ancient Greek philosophers had a special dress to distinguish them from the common people. Probably the custom of wearing "hair cloth" among the monks of later ages took its rise from this example of the prophets. His removing this garment was designed to be a sign or an emblem to show that the Egyptians should be stripped of all their possessions, and carried captive to Assyria.
Walking naked - That is, walking "without this special prophetic garment. It does not mean that he was in a state of entire nudity, for all that he was directed to do was to lay this garment - this emblem of his office - aside. The word "naked," moreover, is used in the Scriptures, not to denote an absolute destitution of clothing, but that the "outer" garment was laid aside (see the note at Joh 21:7). Thus it is said of Saul Sa1 19:24 that he 'stripped off his clothes also, and prophesied before Samuel, and lay down naked all that day;' that is, he stripped off his royal robes, and was "naked or unclothed" in that respect. He removed his "special" dress as a king, or military chieftain, and appeared in the ordinary dress. It cannot be supposed that the king of Israel would be seen literally without raiment. So David is said to have danced "naked" before the ark, that is, with his royal robes laid aside. How "long" Isaiah walked in this manner has been a matter of doubt (see the note at Isa 20:3). The prophets were accustomed to use symbolic actions to denote the events which they foretold (see the note at Isa 8:18). Thus the children of Isaiah, and the names given to them, were significant of important events (Isa 8:1-3; compare Jer 18:1-6; Jer 43:8-9); in both of which places he used emblematic actions to exhibit the events concerning which he prophesied in a striking manner. Thus also the prophets are expressly called 'signs and wonders' Zac 3:8; Eze 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: Isaiah: Heb. the hand of Isaiah
Go: Jer 13:1-11, Jer 19:1-15; Eze 4:5; Mat 16:24
the sackcloth: Kg2 1:8; Zac 13:4; Mat 3:4; Rev 11:3
put: Exo 3:5; Jos 5:15; Eze 24:17, Eze 24:23
naked: Sa1 19:24; Sa2 6:20; Job 1:20, Job 1:21; Mic 1:8, Mic 1:11; Joh 21:7; Act 19:16
Geneva 1599
20:2 At the same time spoke the LORD by Isaiah the son of Amoz, saying, Go and loose the (d) sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.
(d) Which signifies that the prophet lamented the misery that he saw prepared before the three years that he went naked and barefooted.
John Gill
20:2 At the same time spake the Lord by Isaiah the son of Amoz,.... Or, "by the hand of Isaiah", by his means; and it was to him likewise, as the following words show; and so the Septuagint version renders it; he spoke by him, by the sign he used, according to his order, and he spoke to him to use the sign:
saying; so the Arabic version, "with him"; and with these versions Noldius agrees:
go, and loose the sackcloth from off thy loins; a token of mourning, and which the prophet wore, as Kimchi thinks, because of the captivity of the ten tribes; and it may be also on account of the miseries that were coming upon the people of the Jews; though some think this was his common garb, and the same with the royal garment the prophets used to wear, Zech 13:4 but that he had put off, and had put on sackcloth in its room, which he is now bid to take off:
and put off thy shoe from thy foot; as a sign of distress and mourning also, 2Kings 15:30,
and he did so, walking naked and barefoot; Kimchi thinks this was only visionally, or in the vision of prophecy, as he calls it, and not in reality; but the latter seems most probable, and best to agree with what follows; for he was obedient to the divine command, not regarding the disgrace which might attend it, nor the danger of catching cold, to which he was exposed; and hence he has the character of a servant of the Lord, in the next words, and a faithful obedient one he was.
John Wesley
20:2 Sackcloth - Which he wore in token of his grief for the calamities that were already come upon Israel, and were coming upon Judah. Naked - Not wholly naked, but without his upper garment, as slaves and prisoners used to do, whose posture he was to represent. Bare - foot - After the manner of mourners and captives.
Robert Jamieson, A. R. Fausset and David Brown
20:2 by--literally, "by the hand of" (compare Ezek 3:14).
sackcloth--the loose outer garment of coarse dark hair-cloth worn by mourners (2Kings 3:31) and by prophets, fastened at the waist by a girdle (Mt 3:4; 4Kings 1:8; Zech 13:4).
naked--rather, "uncovered"; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1Kings 19:24; Amos 2:16; Jn 21:7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance.
20:320:3: Եւ ասէ Տէր. Զոր օրինակ գնայ ծառայ իմ Եսայի մերկ եւ բոկ, ա՛յդպէս զերիս ամս եղիցին նշանք եւ արուեստք Եգիպտացւոցն, եւ Եթեովպացւոց։
3 Եւ Տէրն ասաց. «Ինչպէս որ իմ ծառայ Եսային քայլեց մերկ ու բոկոտն, այդպէս երեք տարի եգիպտացիների եւ եթովպացիների համար հրաշքներ ու նշաններ պիտի լինեն:
3 Տէրը ըսաւ. «Ինչպէս իմ ծառաս Եսայի երեք տարի մերկ ու բոկոտն շրջեցաւ, որպէս զի Եգիպտոսի ու Եթովպիայի համար նշան ու ցոյց ըլլայ,
Եւ ասէ Տէր. Զոր օրինակ գնայ ծառայ իմ Եսայի մերկ եւ բոկ, [291]այդպէս զերիս ամս եղիցին նշանք եւ արուեստք`` Եգիպտացւոցդ եւ Եթովպացւոց:

20:3: Եւ ասէ Տէր. Զոր օրինակ գնայ ծառայ իմ Եսայի մերկ եւ բոկ, ա՛յդպէս զերիս ամս եղիցին նշանք եւ արուեստք Եգիպտացւոցն, եւ Եթեովպացւոց։
3 Եւ Տէրն ասաց. «Ինչպէս որ իմ ծառայ Եսային քայլեց մերկ ու բոկոտն, այդպէս երեք տարի եգիպտացիների եւ եթովպացիների համար հրաշքներ ու նշաններ պիտի լինեն:
3 Տէրը ըսաւ. «Ինչպէս իմ ծառաս Եսայի երեք տարի մերկ ու բոկոտն շրջեցաւ, որպէս զի Եգիպտոսի ու Եթովպիայի համար նշան ու ցոյց ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 И сказал Господь: как раб Мой Исаия ходил нагой и босой три года, в указание и предзнаменование о Египте и Ефиопии,
20:3 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means πεπόρευται πορευομαι travel; go Ησαιας ησαιας Hēsaΐas; Iseas ὁ ο the παῖς παις child; boy μου μου of me; mine γυμνὸς γυμνος naked καὶ και and; even ἀνυπόδετος ανυποδετος three ἔτη ετος year ἔσται ειμι be σημεῖα σημειον sign καὶ και and; even τέρατα τερας omen τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian καὶ και and; even Αἰθίοψιν αιθιοψ Aithiops; Ethiops
20:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָלַ֛ךְ hālˈaḵ הלך walk עַבְדִּ֥י ʕavdˌî עֶבֶד servant יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah עָרֹ֣ום ʕārˈôm עָרֹום naked וְ wᵊ וְ and יָחֵ֑ף yāḥˈēf יָחֵף barefoot שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three שָׁנִים֙ šānîm שָׁנָה year אֹ֣ות ʔˈôṯ אֹות sign וּ û וְ and מֹופֵ֔ת môfˈēṯ מֹופֵת sign עַל־ ʕal- עַל upon מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and עַל־ ʕal- עַל upon כּֽוּשׁ׃ kˈûš כּוּשׁ Cush
20:3. et dixit Dominus sicut ambulavit servus meus Isaias nudus et disculciatus trium annorum signum et portentum erit super Aegyptum et super AethiopiamAnd the Lord said: As my servant Isaias hath walked, naked and barefoot, it shall be a sign and a wonder of three years upon Egypt, and upon Ethiopia,
3. And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and a wonder upon Egypt and upon Ethiopia;
20:3. And the Lord said: Just as my servant Isaiah has walked naked and barefoot, as a sign and as a portent of three years over Egypt and over Ethiopia,
20:3. And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years [for] a sign and wonder upon Egypt and upon Ethiopia;
And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years [for] a sign and wonder upon Egypt and upon Ethiopia:

20:3 И сказал Господь: как раб Мой Исаия ходил нагой и босой три года, в указание и предзнаменование о Египте и Ефиопии,
20:3
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ὃν ος who; what
τρόπον τροπος manner; by means
πεπόρευται πορευομαι travel; go
Ησαιας ησαιας Hēsaΐas; Iseas
ο the
παῖς παις child; boy
μου μου of me; mine
γυμνὸς γυμνος naked
καὶ και and; even
ἀνυπόδετος ανυποδετος three
ἔτη ετος year
ἔσται ειμι be
σημεῖα σημειον sign
καὶ και and; even
τέρατα τερας omen
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
καὶ και and; even
Αἰθίοψιν αιθιοψ Aithiops; Ethiops
20:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָלַ֛ךְ hālˈaḵ הלך walk
עַבְדִּ֥י ʕavdˌî עֶבֶד servant
יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
עָרֹ֣ום ʕārˈôm עָרֹום naked
וְ wᵊ וְ and
יָחֵ֑ף yāḥˈēf יָחֵף barefoot
שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three
שָׁנִים֙ šānîm שָׁנָה year
אֹ֣ות ʔˈôṯ אֹות sign
וּ û וְ and
מֹופֵ֔ת môfˈēṯ מֹופֵת sign
עַל־ ʕal- עַל upon
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כּֽוּשׁ׃ kˈûš כּוּשׁ Cush
20:3. et dixit Dominus sicut ambulavit servus meus Isaias nudus et disculciatus trium annorum signum et portentum erit super Aegyptum et super Aethiopiam
And the Lord said: As my servant Isaias hath walked, naked and barefoot, it shall be a sign and a wonder of three years upon Egypt, and upon Ethiopia,
20:3. And the Lord said: Just as my servant Isaiah has walked naked and barefoot, as a sign and as a portent of three years over Egypt and over Ethiopia,
20:3. And the LORD said, Like as my servant Isaiah hath walked naked and barefoot three years [for] a sign and wonder upon Egypt and upon Ethiopia;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: По истечении трех лет со времени получения этого повеления Исаии повелело было объяснить народу иудейскому смысл этого символического действия. Оно означало, что также босыми и нагими погонят ассирияне пленников из Египта и Ефиопии - из того государства, на которое тогда возлагали иудеи особые надежды. Это поражение Египта произведет сильное впечатление на все палестинские народы.

Три года - число символическое, означающее полноту времени. Так долго продолжал пророк свое символическое действие для того, чтобы более привлечь к себе внимание своих сограждан, возбудить в них интерес к самому знамению. Смысл этого хождения пророк не открывал в течение целых трех лет, а потом объяснил его.

Так поведет... Это исполнилось при царе ассирийском Асар-Гаддоне (681-668: гг.), который называл себя "царем царей Египта" и который победил Тиргаку, царя Ефиопии и Египта, отведя многих из его подданных в плен. Поразил Египет также и сын его, Асур-Банипал (668-626: гг.), взявший г. Но, или Фивы, где заперся преемник Тиргаки, Руд-Аммон, и опять многих пленных египтян отвел в Ассирию.
Albert Barnes: Notes on the Bible - 1834
20:3: Like as - That is, as Isaiah has gone stripped of his special garment as a prophet, so shall the Egyptians and Ethiopians be stripped of all that they value, and be carried captive into Assyria.'
Hath walked ... three years - A great deal of difficulty has been felt in the interpretation of this place, from the strong improbability that Isaiah should have gone in this manner for a space of time so long as our translation expresses. The Septuagint renders this, 'As my servant Isaiah hath walked naked and barefoot three years, three years shall be for signs and wonders to the Egyptians and Ethiopians.' The phrase in the Hebrew, 'three years,' "may" either be taken in connection with the preceding part of the sentence, as in our translation, meaning that he actually walked so long; or it may be taken with that which follows, and then it will denote that he was a sign and wonder with reference to the captivity of the Egyptians and Ethiopians; and that by this symbolic action he in some way indicated that they would be carried away captive for that space of time; or, as Aben Ezra and Abarbanel suppose, that he signified that their captivity would commence after three years. Lowth supposes that it means that his walking was for three days, and that the Hebrew text bas been corrupted. Vitringa also seems to suppose that this is possible, and that a day was a symbolic sign for a year. Rosenmuller supposes that this prophetic action was continued during three years "at intervals," so that the subject might be kept before the mind of the people. But the supposition that this means that the symbolic action of walking naked and barefoot continued for so long a time in any manner, is highly improbable.
(1) The Hebrew does not necessarily require it. It "may" mean simply that his actions were a sign and wonder with reference to a three years' captivity of the Egyptians.
(2) It is in itself improbable that he should so long a time walk about Jerusalem expressly as a sign and wonder, when a much shorter period would have answered the purpose as well.
(3) Such a sign would have hardly met the circumstances of the case. Asdod was taken. The Assyrian king was advancing.
The Jews were in consternation and looking to Egypt for help; and amidst this agitation and alarm, there is the highest improbability that Isaiah would be required to remain a sign and wonder for the long space of three years, when decided action was needed, and when, unless pRev_ented, the Jews would have formed a speedy alliance with the Egyptians. I suppose, therefore, that the entire sense of the phrase will be expressed by translating it, 'my servant Isaiah hath walked naked and barefoot, "a three years' sign and wonder;'" that is, a sign and indication that "a three years' calamity" would come upon Egypt and Ethiopia. Whether this means that the calamity would "commence" in three years from that time, or that it should "continue" three years, perhaps we cannot determine. Grotius thinks that it means that it would occur "after" three years; that is, that the war between the Assyrians and Ethiopians would continue during that time only. In what manner Isaiah indicated this, is not certainly known. The conjecture of Lowth is not improbable, that it was by appearing three "days" naked and barefoot, and that each day denoted a year. Or it may have been that he appeared in this manner for a short period - though but once - and "declared" that this was the design or purport of the action.
Upon Egypt ... - With reference to; or as a sign in regard to Egypt. It does not mean that he was in Egypt, but that his action "had reference" to Egypt.
And Ethiopia - Hebrew, כושׁ kû sh - (see the note at Isa 11:11). Whether this denotes the African Cush or Ethiopia, or whether it refers to the "Cush" in Arabia, cannot be determined. The latter is the more probable supposition, as it is scarcely probable that the Assyrian would extend his conquests south of Egypt so as to subdue the African Ethiopia. Probably his conquest embraced the "Cush" that was situated in the southern regions of Arabia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: three: Num 14:34; Eze 4:5, Eze 4:6; Rev 11:2, Rev 11:3
a sign: Isa 8:18
upon Egypt: Isa 18:1-7
Carl Friedrich Keil and Franz Delitzsch
20:3
Tit is not till Isaiah has carried out the divine instructions, that he learns the reason for this command to strip himself, and the length of time that he is to continue so stripped. "And Jehovah said, As my servant Yesha'yahu goeth naked and barefooted, a sign and type for three years long over Egypt and over Ethiopia, so will the king of Asshur carry away the prisoners of Egypt and the exiles of Ethiopia, children and old men, naked and barefooted, and with their seat uncovered - a shame to Egypt." The expression "as he goeth" (ca'asher hâlac) stands here at the commencement of the symbolical action, but it is introduced as if with a retrospective glance at its duration for three years, unless indeed the preterite hâlac stands here, as it frequently does, to express what has already commenced, and is still continuing and customary (compare, for example, Job 1:4 and Ps 1:1). The strange and unseemly dress of the prophet, whenever he appeared in his official capacity for three whole years, was a prediction of the fall of the Egypto-Ethiopian kingdom, which was to take place at the end of these three years. Egypt and Ethiopia are as closely connected here as Israel and Judah in Is 11:12. They were at that time one kingdom, so that the shame of Egypt was the shame of Ethiopia also. ‛Ervâh is a shameful nakedness, and ‛ervath Mitzrayim is in apposition to all that precedes it in Is 20:4. Shēth is the seat or hinder part, as in 2Kings 10:4, from shâthâh, to set or seat; it is a substantive form, like בּן, עץ, רע, שׁם, with the third radical letter dropt. Chashūphay has the same ay as the words in Is 19:9; Judg 5:15; Jer 22:14, which can hardly be regarded as constructive forms, as Ewald, Knobel, and Gesenius suppose (although ־י of the construct has arisen from ־י), but rather as a singular form with a collective signification. The emendations suggested, viz., chasūphē by Olshausen, and chasūphı̄ with a connecting i by Meier, are quite unnecessary.
John Gill
20:3 And the Lord said,.... Here follows the explanation of the sign, and the accommodation of it to the thing signified by it:
like as my servant Isaiah hath walked naked and barefoot; not wholly naked, for that would have been very indecent and dangerous indeed; but without his upper garment, as Saul, 1Kings 19:24 and David, 2Kings 6:14 or with rent and ragged clothes, and old shoes, as Jarchi (k) interprets it, and which might be only when he appeared abroad; and how long he thus walked is not certain, whether only one day, as some, or three days, as others, or three years, which is not said, though our version inclines to it; but the three years next mentioned are not to be joined to Isaiah's walking, but to the thing signified by it; for the accent "athnach" is at the word which is rendered "barefoot", and distinguishes this clause from the following. The Septuagint indeed puts the phrase "three years" into both clauses, but it only belongs to the latter:
three years for a sign and wonder upon Egypt, and upon Ethiopia; that is, the prophet's walking naked and barefoot was a sign that three years after this Egypt and Ethiopia should be subdued by the Assyrians; or, that so long he should be in subduing them, or their calamities should last such a term of time. This sign was only seen by the Jews, for whose sake chiefly this prophecy was, to take off their dependence on the above nations; though probably this might be made known to the Egyptians and Ethiopians.
(k) T. Bab. Yoma, fol. 77. 1. & Sabbat, fol. 114. 1.
John Wesley
20:3 Three years - Not constantly, but when he went abroad among the people, to whom this was appointed for a sign. A sign - When this judgment should come, namely, three years after this prophecy.
Robert Jamieson, A. R. Fausset and David Brown
20:3 three years--Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period [ROSENMULLER]. Rather, join "three years" with "sign," a three years' sign, that is, a sign that a three years' calamity would come on Egypt and Ethiopia [BARNES], (Is 8:18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts were common. In some cases they were performed, not literally, but only in prophetic vision.
wonder--rather, "omen"; conveying a threat as to the future [G. V. SMITH].
upon--in reference to, against.
20:420:4: Եւ ՚ի մի՛տ առցեն՝ թէ այդպէս տարցի արքայն Ասորեստանեայց ՚ի գերութեան զԵգիպտացիսն՝ եւ զԵթւովպացիսն, զերիտասարդս եւ զծերս՝ մերկս եւ բոկս խայտառակեալ զամօթ Եգիպտացւոցն[9793]։ [9793] Ոմանք. ՚Ի գերութիւն զԵգիպտա՛՛։ Յօրինակին. Եւ բոկս կայտառակեալ զա՛՛։
4 Թող հասկանան, որ այդպէս Ասորեստանի արքան գերի է տանելու եգիպտացիներին ու եթովպացիներին, երիտասարդներին ու ծերերին՝ մերկ ու ամօթոյքը բաց, խայտառակելով եգիպտացիներին:
4 Այնպէս ալ Ասորեստանի թագաւորը Եգիպտացիները պիտի գերէ ու Եթովպիացիները պիտի աքսորէ երիտասարդներն ու ծերերը՝ մերկ, բոկոտն եւ իրենց ամօթոյքը բաց՝ Եգիպտոսի նախատինք պիտի ըլլան։
[292]Եւ ի միտ առցեն` թէ այդպէս տարցի արքայն Ասորեստանեայց ի գերութիւն զԵգիպտացիսն եւ զԵթովպացիսն``, զերիտասարդս եւ զծերս` մերկս եւ բոկս խայտառակեալ զամօթ Եգիպտացւոցն:

20:4: Եւ ՚ի մի՛տ առցեն՝ թէ այդպէս տարցի արքայն Ասորեստանեայց ՚ի գերութեան զԵգիպտացիսն՝ եւ զԵթւովպացիսն, զերիտասարդս եւ զծերս՝ մերկս եւ բոկս խայտառակեալ զամօթ Եգիպտացւոցն[9793]։
[9793] Ոմանք. ՚Ի գերութիւն զԵգիպտա՛՛։ Յօրինակին. Եւ բոկս կայտառակեալ զա՛՛։
4 Թող հասկանան, որ այդպէս Ասորեստանի արքան գերի է տանելու եգիպտացիներին ու եթովպացիներին, երիտասարդներին ու ծերերին՝ մերկ ու ամօթոյքը բաց, խայտառակելով եգիպտացիներին:
4 Այնպէս ալ Ասորեստանի թագաւորը Եգիպտացիները պիտի գերէ ու Եթովպիացիները պիտի աքսորէ երիտասարդներն ու ծերերը՝ մերկ, բոկոտն եւ իրենց ամօթոյքը բաց՝ Եգիպտոսի նախատինք պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 так поведет царь Ассирийский пленников из Египта и переселенцев из Ефиопии, молодых и старых, нагими и босыми и с обнаженными чреслами, в посрамление Египту.
20:4 ὅτι οτι since; that οὕτως ουτως so; this way ἄξει αγω lead; pass βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος the αἰχμαλωσίαν αιχμαλωσια captivity Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even Αἰθιόπων αιθιοψ Aithiops; Ethiops νεανίσκους νεανισκος young man καὶ και and; even πρεσβύτας πρεσβυτης old one γυμνοὺς γυμνος naked καὶ και and; even ἀνυποδέτους ανυποδετος uncover τὴν ο the αἰσχύνην αισχυνη shame Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
20:4 כֵּ֣ן kˈēn כֵּן thus יִנְהַ֣ג yinhˈaḡ נהג drive מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַ֠שּׁוּר ʔaššûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] שְׁבִ֨י šᵊvˌî שְׁבִי captive מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גָּל֥וּת gālˌûṯ גָּלוּת exile כּ֛וּשׁ kˈûš כּוּשׁ Cush נְעָרִ֥ים nᵊʕārˌîm נַעַר boy וּ û וְ and זְקֵנִ֖ים zᵊqēnˌîm זָקֵן old עָרֹ֣ום ʕārˈôm עָרֹום naked וְ wᵊ וְ and יָחֵ֑ף yāḥˈēf יָחֵף barefoot וַ wa וְ and חֲשׂוּפַ֥י ḥᵃśûfˌay חֲשׂוּפַי [uncertain] שֵׁ֖ת šˌēṯ שֵׁת posterior עֶרְוַ֥ת ʕerwˌaṯ עֶרְוָה nakedness מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
20:4. sic minabit rex Assyriorum captivitatem Aegypti et transmigrationem Aethiopiae iuvenum et senum nudam et disculciatam discopertis natibus ignominiam AegyptiSo shall the king of the Assyrians lead away the prisoners of Egypt, and the captivity of Ethiopia, young and old, naked and barefoot, with their buttocks uncovered to the shame of Egypt.
4. so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.
20:4. so also will the king of the Assyrians force the captivity of Egypt, and the transmigration of Ethiopia: young and old, naked and barefoot, with their buttocks uncovered, to the shame of Egypt.
20:4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with [their] buttocks uncovered, to the shame of Egypt.
So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with [their] buttocks uncovered, to the shame of Egypt:

20:4 так поведет царь Ассирийский пленников из Египта и переселенцев из Ефиопии, молодых и старых, нагими и босыми и с обнаженными чреслами, в посрамление Египту.
20:4
ὅτι οτι since; that
οὕτως ουτως so; this way
ἄξει αγω lead; pass
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
αἰχμαλωσίαν αιχμαλωσια captivity
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Αἰθιόπων αιθιοψ Aithiops; Ethiops
νεανίσκους νεανισκος young man
καὶ και and; even
πρεσβύτας πρεσβυτης old one
γυμνοὺς γυμνος naked
καὶ και and; even
ἀνυποδέτους ανυποδετος uncover
τὴν ο the
αἰσχύνην αισχυνη shame
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
20:4
כֵּ֣ן kˈēn כֵּן thus
יִנְהַ֣ג yinhˈaḡ נהג drive
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַ֠שּׁוּר ʔaššûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
שְׁבִ֨י šᵊvˌî שְׁבִי captive
מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גָּל֥וּת gālˌûṯ גָּלוּת exile
כּ֛וּשׁ kˈûš כּוּשׁ Cush
נְעָרִ֥ים nᵊʕārˌîm נַעַר boy
וּ û וְ and
זְקֵנִ֖ים zᵊqēnˌîm זָקֵן old
עָרֹ֣ום ʕārˈôm עָרֹום naked
וְ wᵊ וְ and
יָחֵ֑ף yāḥˈēf יָחֵף barefoot
וַ wa וְ and
חֲשׂוּפַ֥י ḥᵃśûfˌay חֲשׂוּפַי [uncertain]
שֵׁ֖ת šˌēṯ שֵׁת posterior
עֶרְוַ֥ת ʕerwˌaṯ עֶרְוָה nakedness
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
20:4. sic minabit rex Assyriorum captivitatem Aegypti et transmigrationem Aethiopiae iuvenum et senum nudam et disculciatam discopertis natibus ignominiam Aegypti
So shall the king of the Assyrians lead away the prisoners of Egypt, and the captivity of Ethiopia, young and old, naked and barefoot, with their buttocks uncovered to the shame of Egypt.
20:4. so also will the king of the Assyrians force the captivity of Egypt, and the transmigration of Ethiopia: young and old, naked and barefoot, with their buttocks uncovered, to the shame of Egypt.
20:4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with [their] buttocks uncovered, to the shame of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
20:4: So shall the king of Assyria - The emphasis here is on the word "so." As Isaiah has walked naked, that is, stripped off his usual clothing, "so" shall the Egyptians and Ethiopians be led away "stripped" of all their possessions.
The Egyptians prisoners, and the Ethiopians captives - The Egyptians and Ethiopians, or Cushites, were often united in an alliance, and appear to have been when this prophecy was delivered. Thus Nah 3:8 :
Ethiopia and Egypt were her strength, and it was infinite;
Put and Lubim were thy helpers.
To the shame of Egypt - It shall be a disgrace to them to be subdued, and to be carried captive in so humiliating a manner. It is remarked by Belzoni ('Operations and Recent Discoveries in Egypt and Nubia'), that in the figures on the remains of their temples, prisoners are often represented as naked, or only in aprons, with disheveled hair, and with their hands chained. He also remarks, that on a "bas-relief," on the recently-discovered graves of the kings of Thebes, a multitude of "Egyptian and Ethiopian prisoners" are represented - showing that Egypt and Ethiopia were sometimes "allied," alike in mutual defense and in bondage (compare Isa 47:2, and Nah 3:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: shall: Isa 19:4; Jer 46:26; Eze 30:18
Egyptians: Heb. captivity of Egypt
with their: Isa 3:17; Sa2 10:4; Jer 13:22, Jer 13:26; Mic 1:11
shame: Heb. nakedness, Rev 3:18
John Gill
20:4 So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives,.... As beasts are led or driven, being taken prisoners, and carried captive by the king of Assyria, namely Sargon, whoever is intended by him:
young and old; without any regard to age, sparing none for their tender years or gray hairs:
naked and barefoot; as prisoners of war commonly are, being stripped by their conquerors of their clothes, and having only a few rags given them to cover their nakedness with, and obliged to travel without shoes on their feet:
even with their buttocks uncovered, to the shame of Egypt; having no clothes on them to cover those parts; or the skirts of their garments cut off, as David's servants were by the Ammonites, 2Kings 10:4 and this to humble and mortify the pride of the Egyptians.
John Wesley
20:4 Uncovered - Having their garments cut off by the middle.
Robert Jamieson, A. R. Fausset and David Brown
20:4 buttocks uncovered--BELZONI says that captives are found represented thus on Egyptian monuments (Is 47:2-3; Nahum 3:5, Nahum 3:8-9), where as here, Egypt and Ethiopia are mentioned as in alliance.
20:520:5: Եւ ամաչեսցեն ՚ի պարտութիւն մատնեալ Եգիպտացիքն ՚ի վերայ Եթւովպացւոցն, յորս յուսացեալ էին Եգիպտացիքն, որք էին նոցա փա՛ռք[9794]։ [9794] Ոմանք. Յոր յուսացեալ էին։
5 Եւ պարտութեան մատնուած եգիպտացիները պիտի ամաչեն եթովպացիների պատճառով, որոնց վրայ յոյս էին դրել, եւ որոնք նրանց համար զօրութիւն էին»:
5 Անոնք պիտի սոսկան ու ամչնան Եթովպիայէն, որ իրենց ապաւէնն էր ու Եգիպտոսէն, որ իրենց փառքն էր։
Եւ [293]ամաչեսցեն ի պարտութիւն մատնեալ Եգիպտացիքն ի վերայ Եթովպացւոցն, յորս յուսացեալ էին Եգիպտացիքն որք էին`` նոցա փառք:

20:5: Եւ ամաչեսցեն ՚ի պարտութիւն մատնեալ Եգիպտացիքն ՚ի վերայ Եթւովպացւոցն, յորս յուսացեալ էին Եգիպտացիքն, որք էին նոցա փա՛ռք[9794]։
[9794] Ոմանք. Յոր յուսացեալ էին։
5 Եւ պարտութեան մատնուած եգիպտացիները պիտի ամաչեն եթովպացիների պատճառով, որոնց վրայ յոյս էին դրել, եւ որոնք նրանց համար զօրութիւն էին»:
5 Անոնք պիտի սոսկան ու ամչնան Եթովպիայէն, որ իրենց ապաւէնն էր ու Եգիպտոսէն, որ իրենց փառքն էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 Тогда ужаснутся и устыдятся из-за Ефиопии, надежды своей, и из-за Египта, которым хвалились.
20:5 καὶ και and; even αἰσχυνθήσονται αισχυνω shame; ashamed ἡττηθέντες ητταω defeat οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ἐπὶ επι in; on τοῖς ο the Αἰθίοψιν αιθιοψ Aithiops; Ethiops ἐφ᾿ επι in; on οἷς ος who; what ἦσαν ειμι be πεποιθότες πειθω persuade οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ἦσαν ειμι be γὰρ γαρ for αὐτοῖς αυτος he; him δόξα δοξα glory
20:5 וְ wᵊ וְ and חַתּ֖וּ ḥattˌû חתת be terrified וָ wā וְ and בֹ֑שׁוּ vˈōšû בושׁ be ashamed מִ mi מִן from כּוּשׁ֙ kkûš כּוּשׁ Cush מַבָּטָ֔ם mabbāṭˈām מַבָּט hope וּ û וְ and מִן־ min- מִן from מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt תִּפְאַרְתָּֽם׃ tifʔartˈām תִּפְאֶרֶת splendour
20:5. et timebunt et confundentur ab Aethiopia spe sua et ab Aegypto gloria suaAnd they shall be afraid, and ashamed of Ethiopia their hope, and of Egypt their glory.
5. And they shall be dismayed and ashamed, because of Ethiopia their expectation, and of Egypt their glory.
20:5. And they will be afraid and confounded over Ethiopia, their hope, and Egypt, their glory.
20:5. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory:

20:5 Тогда ужаснутся и устыдятся из-за Ефиопии, надежды своей, и из-за Египта, которым хвалились.
20:5
καὶ και and; even
αἰσχυνθήσονται αισχυνω shame; ashamed
ἡττηθέντες ητταω defeat
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ἐπὶ επι in; on
τοῖς ο the
Αἰθίοψιν αιθιοψ Aithiops; Ethiops
ἐφ᾿ επι in; on
οἷς ος who; what
ἦσαν ειμι be
πεποιθότες πειθω persuade
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ἦσαν ειμι be
γὰρ γαρ for
αὐτοῖς αυτος he; him
δόξα δοξα glory
20:5
וְ wᵊ וְ and
חַתּ֖וּ ḥattˌû חתת be terrified
וָ וְ and
בֹ֑שׁוּ vˈōšû בושׁ be ashamed
מִ mi מִן from
כּוּשׁ֙ kkûš כּוּשׁ Cush
מַבָּטָ֔ם mabbāṭˈām מַבָּט hope
וּ û וְ and
מִן־ min- מִן from
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
תִּפְאַרְתָּֽם׃ tifʔartˈām תִּפְאֶרֶת splendour
20:5. et timebunt et confundentur ab Aethiopia spe sua et ab Aegypto gloria sua
And they shall be afraid, and ashamed of Ethiopia their hope, and of Egypt their glory.
20:5. And they will be afraid and confounded over Ethiopia, their hope, and Egypt, their glory.
20:5. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Очевидно, победы фараона Тиргаки многих из царей Палестины побудили мечтать о союзе с Египтом, но поражения, какие потерпят фараоны от ассирийцев, заставят все эти государства изменить свое мнение о Египте.
Albert Barnes: Notes on the Bible - 1834
20:5: And they shall be afraid - The Jews, or the party or faction among the Jews, that were expecting aid from allied Ethiopia and Egypt. When they shall see them vanquished, they shall apprehend a similar danger to themselves; and they shall be ashamed that they ever confided in a people so little able to aid them, instead of trusting in the arm of God.
Egypt their glory - Their boast, as if Egypt was able to save them. The word rendered here 'glory' (תפארת tiph'ereth) means properly, "ornament, praise, honor;" and then it may mean the "object" of glory, or that in which people boast or confide. That is its sense here (compare Isa 10:12; Isa 13:19; Zac 12:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: afraid: Isa 30:3, Isa 30:5, Isa 30:7, Isa 36:6; Kg2 18:21; Eze 29:6, Eze 29:7
their glory: Isa 2:22; Jer 9:23, Jer 9:24, Jer 17:5; Co1 3:21
Carl Friedrich Keil and Franz Delitzsch
20:5
But if Egypt and Ethiopia are thus shamefully humbled, what kind of impression will this make upon those who rely upon the great power that is supposed to be both unapproachable and invincible? "And they cry together, and behold themselves deceived by Ethiopia, to which they looked, and by Egypt, in which they gloried. And the inhabitant of this coast-land saith in that day, Behold, thus it happens to those to whom we looked, whither we fled for help to deliver us from the king of Asshur: and how should we, we escape?" אי, which signifies both an island and a coast-land, is used as the name of Philistia and Zeph 2:5, and as the name of Phoenicia in Is 23:2, Is 23:6; and for this reason Knobel and others understand it here as denoting the former with the inclusion of the latter. But as the Assyrians had already attacked both Phoenicians and Philistines at the time when they marched against Egypt, there can be no doubt that Isaiah had chiefly the Judaeans in his mind. This was the interpretation given by Jerome ("Judah trusted in the Egyptians, and Egypt will be destroyed"), and it has been adopted by Ewald, Drechsler, Luzzatto, and Meier. The expressions are the same as those in which a little further on we find Isaiah reproving the Egyptian tendencies of Judah's policy. At the same time, by "the inhabitant of this coast-land" we are not to understand Judah exclusively, but the inhabitants of Palestine generally, with whom Judah was mixed up to its shame, because it had denied its character as the nation of Jehovah in a manner so thoroughly opposed to its theocratic standing.
Unfortunately, we know very little concerning the Assyrian campaigns in Egypt. But we may infer from Nahum 3:8-10, according to which the Egyptian Thebes had fallen (for it is held up before Nineveh as the mirror of its own fate), that after the conquest of Ashdod Egypt was also overcome by Sargon's army. In the grand inscription found in the halls of the palace at Khorsabad, Sargon boasts of a successful battle which he had fought with Pharaoh Sebech at Raphia, and in consequence of which the latter became tributary to him. Still further on he relates that he had dethroned the rebellious king of Ashdod, and appointed another in his place, but that the people removed him, and chose another king; after which he marched with his army against Ashdod, and when the king fled from him into Egypt, he besieged Ashdod, and took it. Then follows a difficult and mutilated passage, in which Rawlinson agrees with Oppert in finding an account of the complete subjection of Sebech (Sabako?).
(Note: Five Great Monarchies, vol. ii. pp. 416-7; compare Oppert, Sargonides, pp. 22, 26-7. With regard to one passage of the annals, which contains an account of a successful battle fought at Ra-bek (Heliopolis), see Journal Asiat. xii. 462ff.; Brandis, p. 51.)
Nothing can be built upon this, however; and it must also remain uncertain whether, even if the rest is correctly interpreted, Is 20:1 relates to that conquest of Ashdod which was followed by the dethroning of the rebellious king and the appointment of another, or to the final conquest by which it became a colonial city of Assyria.
(Note: Among the pictures from Khorsabad which have been published by Botta, there is a burning fortress that has been taken by storm. Isidor Lwenstern (in his Essai, Paris 1845) pronounced it to be Ashdod; but Rdiger regarded the evidence as inconclusive. Nevertheless, Lwenstern was able to claim priority over Rawlinson in several points of deciphering (Galignani's Messenger, Rev. 28, 1850). He read in the inscription the king's name, Sarak.)
This conquest Sargon ascribes to himself in person, so that apparently we must think of that conquest which was carried out by Tartan; and in that case the words, "he fought against it," etc., need not be taken as anticipatory. It is quite sufficient, that the monuments seem to intimate that the conquest of Samaria and Ashdod was followed by the subjugation of the Egypto-Ethiopian kingdom. But inasmuch as Judah, trusting in the reed of Egypt, fell away from Assyria under Hezekiah, and Sennacherib had to make war upon Egypt again, to all appearance the Assyrians never had much cause to congratulate themselves upon their possession of Egypt, and that for reasons which are not difficult to discover. At the time appointed by the prophecy, Egypt came under the Assyrian yoke, from which it was first delivered by Psammetichus; but, as the constant wars between Assyria and Egypt clearly show, it never patiently submitted to that yoke for any length of time. The confidence which Judah placed in Egypt turned out most disastrously for Judah itself, just as Isaiah predicted here. But the catastrophe that occurred in front of Jerusalem did not put an end to Assyria, nor did the campaigns of Sargon and Sennacherib bring Egypt to an end. And, on the other hand, the triumphs of Jehovah and of the prophecy concerning Assyria were not the means of Egypt's conversion. In all these respects the fulfilment showed that there was an element of human hope in the prophecy, which made the distant appear to be close at hand. And this element it eliminated. For the fulfilment of a prophecy is divine, but the prophecy itself is both divine and human.
Geneva 1599
20:5 And they shall be afraid and ashamed of (e) Cush their expectation, and of Egypt their (f) glory.
(e) In whose aid they trusted.
(f) Of whom they boasted and gloried.
John Gill
20:5 And they shall be afraid and ashamed,.... That is, those that trusted and depended upon the Egyptians and Ethiopians, particularly the Jews after mentioned, shall be "afraid" that it will be their turn next, that they also shall be taken and carried captive; and they shall be "ashamed" that they have put their trust and confidence in those nations, and not in the Lord:
of Ethiopia their expectation; from whom they expected assistance and protection, particularly when Tirhakah king of Ethiopia went out against the king of Assyria, that he would have been a match for him, and have overcome him, and so have freed them from such a powerful enemy:
and of Egypt their glory; who was their ally, and a very potent one, and in whom they gloried; but now should be ashamed, when both those people on whom they relied were carried captive.
John Wesley
20:5 They - All that shall trust to them. But under this general expression the Israelites, seem to be principally intended.
Robert Jamieson, A. R. Fausset and David Brown
20:5 they--the Philistine allies of Egypt who trusted in it for help against Assyria. A warning to the party among the Jews, who, though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (Is 30:7). Ethiopia was their "expectation"; for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," that is, boast (Is 13:19); for the alliance with it was completed.
20:620:6: Եւ ասասցեն բնակիչք կղզւոյդ այդորիկ յաւուր յայնմիկ. Ահաւասիկ մեք յուսացեալ էաք ապաստա՛ն լինել ՚ի սոսա յօգնականութիւն. եւ սոքա ո՛չ կարացին ապրեցուցանել՝ եւ ո՛չ զանձինս իւրեանց յարքայէն Ասորեստանեայց. եւ մեք զիա՞րդ ապրեսցուք[9795]։[9795] Ոմանք. Կղզւոյդ այդմիկ... լինել ՚ի սոսա ապաստան, լինել յօգնականութիւն... ապրեցուցանել զանձինս։ Ուր Ոսկան. Լինել ՚ի սոցա օգնա՛՛։
6 Ապա այն օրը այդ կղզու բնակիչները պիտի ասեն. «Ահաւասիկ մենք մեր յոյսը դրել էինք սրանց վրայ, ապաւինել սրանց օգնութեանը, բայց սրանք իրենց անձն անգամ չկարողացան փրկել Ասորեստանի արքայից, իսկ մենք ինչպէ՞ս պիտի փրկուենք»:
6 Այն օրը այս ծովեզերեայ երկրին բնակիչները պիտի ըսեն. ‘Ահա այսպէս եղաւ մեր ապաստանարանը՝ ուր մենք Ասորեստանի թագաւորին երեսէն ազատելու համար ու օգնութիւն գտնելու համար փախանք։ Ուրեմն մենք ի՞նչպէս պիտի ազատինք’»։
Եւ ասասցեն բնակիչք [294]կղզւոյդ այդորիկ յաւուր յայնմիկ. Ահաւասիկ մեք յուսացեալ էաք ապաստան լինել ի սոսա յօգնականութիւն, [295]եւ սոքա ոչ կարացին ապրեցուցանել եւ ոչ զանձինս իւրեանց`` յարքայէն Ասորեստանեայց. եւ մեք զիա՞րդ ապրեսցուք:

20:6: Եւ ասասցեն բնակիչք կղզւոյդ այդորիկ յաւուր յայնմիկ. Ահաւասիկ մեք յուսացեալ էաք ապաստա՛ն լինել ՚ի սոսա յօգնականութիւն. եւ սոքա ո՛չ կարացին ապրեցուցանել՝ եւ ո՛չ զանձինս իւրեանց յարքայէն Ասորեստանեայց. եւ մեք զիա՞րդ ապրեսցուք[9795]։
[9795] Ոմանք. Կղզւոյդ այդմիկ... լինել ՚ի սոսա ապաստան, լինել յօգնականութիւն... ապրեցուցանել զանձինս։ Ուր Ոսկան. Լինել ՚ի սոցա օգնա՛՛։
6 Ապա այն օրը այդ կղզու բնակիչները պիտի ասեն. «Ահաւասիկ մենք մեր յոյսը դրել էինք սրանց վրայ, ապաւինել սրանց օգնութեանը, բայց սրանք իրենց անձն անգամ չկարողացան փրկել Ասորեստանի արքայից, իսկ մենք ինչպէ՞ս պիտի փրկուենք»:
6 Այն օրը այս ծովեզերեայ երկրին բնակիչները պիտի ըսեն. ‘Ահա այսպէս եղաւ մեր ապաստանարանը՝ ուր մենք Ասորեստանի թագաւորին երեսէն ազատելու համար ու օգնութիւն գտնելու համար փախանք։ Ուրեմն մենք ի՞նչպէս պիտի ազատինք’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 И скажут в тот день жители этой страны: вот каковы те, на которых мы надеялись и к которым прибегали за помощью, чтобы спастись от царя Ассирийского! и как спаслись бы мы?
20:6 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in τῇ ο the νήσῳ νησος island ταύτῃ ουτος this; he ἰδοὺ ιδου see!; here I am ἡμεῖς ημεις we ἦμεν ειμι be πεποιθότες πειθω persuade τοῦ ο the φυγεῖν φευγω flee εἰς εις into; for αὐτοὺς αυτος he; him εἰς εις into; for βοήθειαν βοηθεια help οἳ ος who; what οὐκ ου not ἐδύναντο δυναμαι able; can σωθῆναι σωζω save ἀπὸ απο from; away βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even πῶς πως.1 how ἡμεῖς ημεις we σωθησόμεθα σωζω save
20:6 וְ֠ wᵊ וְ and אָמַר ʔāmˌar אמר say יֹשֵׁ֨ב yōšˌēv ישׁב sit הָ hā הַ the אִ֣י ʔˈî אִי coast, island הַ ha הַ the זֶּה֮ zzeh זֶה this בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the הוּא֒ hû הוּא he הִנֵּה־ hinnē- הִנֵּה behold כֹ֣ה ḵˈō כֹּה thus מַבָּטֵ֗נוּ mabbāṭˈēnû מַבָּט hope אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נַ֤סְנוּ nˈasnû נוס flee שָׁם֙ šˌām שָׁם there לְ lᵊ לְ to עֶזְרָ֔ה ʕezrˈā עֶזְרָה help לְ lᵊ לְ to הִ֨נָּצֵ֔ל hˌinnāṣˈēl נצל deliver מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and אֵ֖יךְ ʔˌêḵ אֵיךְ how נִמָּלֵ֥ט nimmālˌēṭ מלט escape אֲנָֽחְנוּ׃ ס ʔᵃnˈāḥᵊnû . s אֲנַחְנוּ we
20:6. et dicet habitator insulae huius in die illa ecce haec erat spes nostra ad quos confugimus in auxilium ut liberaret nos a facie regis Assyriorum et quomodo effugere poterimus nosAnd the inhabitants of this isle shall say in that day: Lo this was our hope, to whom we fled for help, to deliver us from the face of the king of the Assyrians: and how shall we be able to escape?
6. And the inhabitant of this coastland shall say in that day, Behold, such is our expectation, whither we fled for help to be delivered from the king of Assyria: and we, how shall we escape?
20:6. And in that day, the inhabitants of a certain island will say: “Behold, this was our hope, we fled to them for help, to free us from the face of the king of the Assyrians. And now, how will we be able to escape?”
20:6. And the inhabitant of this isle shall say in that day, Behold, such [is] our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
And the inhabitant of this isle shall say in that day, Behold, such [is] our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape:

20:6 И скажут в тот день жители этой страны: вот каковы те, на которых мы надеялись и к которым прибегали за помощью, чтобы спастись от царя Ассирийского! и как спаслись бы мы?
20:6
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
τῇ ο the
νήσῳ νησος island
ταύτῃ ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμεῖς ημεις we
ἦμεν ειμι be
πεποιθότες πειθω persuade
τοῦ ο the
φυγεῖν φευγω flee
εἰς εις into; for
αὐτοὺς αυτος he; him
εἰς εις into; for
βοήθειαν βοηθεια help
οἳ ος who; what
οὐκ ου not
ἐδύναντο δυναμαι able; can
σωθῆναι σωζω save
ἀπὸ απο from; away
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
πῶς πως.1 how
ἡμεῖς ημεις we
σωθησόμεθα σωζω save
20:6
וְ֠ wᵊ וְ and
אָמַר ʔāmˌar אמר say
יֹשֵׁ֨ב yōšˌēv ישׁב sit
הָ הַ the
אִ֣י ʔˈî אִי coast, island
הַ ha הַ the
זֶּה֮ zzeh זֶה this
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
הוּא֒ הוּא he
הִנֵּה־ hinnē- הִנֵּה behold
כֹ֣ה ḵˈō כֹּה thus
מַבָּטֵ֗נוּ mabbāṭˈēnû מַבָּט hope
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נַ֤סְנוּ nˈasnû נוס flee
שָׁם֙ šˌām שָׁם there
לְ lᵊ לְ to
עֶזְרָ֔ה ʕezrˈā עֶזְרָה help
לְ lᵊ לְ to
הִ֨נָּצֵ֔ל hˌinnāṣˈēl נצל deliver
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
אֵ֖יךְ ʔˌêḵ אֵיךְ how
נִמָּלֵ֥ט nimmālˌēṭ מלט escape
אֲנָֽחְנוּ׃ ס ʔᵃnˈāḥᵊnû . s אֲנַחְנוּ we
20:6. et dicet habitator insulae huius in die illa ecce haec erat spes nostra ad quos confugimus in auxilium ut liberaret nos a facie regis Assyriorum et quomodo effugere poterimus nos
And the inhabitants of this isle shall say in that day: Lo this was our hope, to whom we fled for help, to deliver us from the face of the king of the Assyrians: and how shall we be able to escape?
20:6. And in that day, the inhabitants of a certain island will say: “Behold, this was our hope, we fled to them for help, to free us from the face of the king of the Assyrians. And now, how will we be able to escape?”
20:6. And the inhabitant of this isle shall say in that day, Behold, such [is] our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:6: And the inhabitant - The dwellers generally.
Of this isle - The word אי 'iy "isle" is used here in the sense of "coast, or maritime" country, and is evidently applied to Palestine, or the land of Canaan, which is a narrow coast lying on the Mediterranean. That the word is often used in this sense, and may be applied to a maritime country, see the notes at Isa 13:22; Isa 41:1. The connection here requires us to understand it of Palestine.
Shall say ... - Shall condemn their own folly in trusting in Egypt, and seeking deliverance there.
And how shall we escape? - They shall be alarmed for their own safety, for the very nation on which they had relied had been made captive. And when the "stronger" had been subdued, how could the feeble and dependent escape a similar overthrow and captivity? All this was designed to show them the folly of trusting in the aid of another nation, and to lead them to put confidence in the God of their fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: isle: or, country, Job 22:30; Jer 47:4
whither: Isa 28:17, Isa 30:1-7, Isa 30:15, Isa 30:16, Isa 31:1-3; Job 6:20
and how: Mat 23:33; Th1 5:3; Heb 2:3
Geneva 1599
20:6 And the inhabitant of this (g) isle shall say in that day, Behold, such [is] our expectation, where we fled for help to be delivered from the king of Assyria: and how shall we escape?
(g) Meaning Judea which was encompassed by their enemies as an isle with waters.
John Gill
20:6 And the inhabitants of this isle shall say, in that day,.... Not of Ashdod, Is 20:1 or the isle of Caphtor, Jer 47:4 but the land of Israel, as both Jarchi and Kimchi interpret it; so called, because it bordered on the sea, as such countries are sometimes called isles; see Jer 25:22. Ben Melech interprets it of Jerusalem, and observes that the word signifies a place or country, whether it has a river or sea encompassing it, or not; besides, the land of Canaan had the Mediterranean sea on one side of it, and the sea of Galilee and Tiberias on the other, and was moreover separated from all other countries by the power, providence, and presence of God:
behold, such is our expectation, whither we flee for help, to be delivered from the king of Assyria; signifying that it was vain and foolish, and they had acted a very weak, as well as a wicked part, in having recourse to the Egyptians and Ethiopians to help them against the Assyrians, as it plainly appeared by both nations now being conquered by them:
and how shall we escape? seeing they had not, who were more powerful than they were; and how could they think that they could save them, who could not save themselves? and so the Targum,
"if they have not delivered their souls (themselves), how shall we be delivered?''
John Wesley
20:6 Of the country - Of this land, in which the prophet was, and to whose inhabitants, these words were uttered. Such - So vain is our hope placed upon such a people as are unable to deliver themselves.
Robert Jamieson, A. R. Fausset and David Brown
20:6 isle--that is, coast on the Mediterranean--Philistia, perhaps Phœnicia (compare Is 23:2; Is 11:11; Is 13:22; Ps 72:10).
we--emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?
He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.