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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предварительное замечание о 28-33: гл.

Как главы 7-12: содержат первый, великий, главный цикл пророчеств Исаии, опирающийся на события, изображенные в 7: гл. (1: и сл. ст.), так 28-33: гл., имеющие своим основанием события, изображаемые в 36-37-й главах, составляют второй главный цикл. Гл. 7-12: изображают отношение Израиля к Ассуру в дни Ахаза, а 28-33: описывают те же отношения при царе Езекии. Но как вина Ахаза состояла в том, что он искал защиты против союза сирийского и израильского царя не у Бога, а у Ассура, так и Езекия нагрешил тем, что против ставшего врагом иудеев Ассура он искал помощи опять не у Господа, а у Египта, к союзу с которым его убедили придворные.

Против этого-то, тайно устраивавшегося союза, противного воле Божией, и вооружился пророк Исаия. Он произнес против этого союза целый ряд речей, в которых прежде всего изображаются внутренние мотивы заключения такого союза. Тут пророк (в 28: гл.) изображает опьянение, в каком заключался иудейскими политиками этот союз - опьянение, уже почти погубившее Самарию. Описывает пророк затем тайные замыслы иудейских политиков, не укрывшиеся, однако, от его бдительного взора (гл. 29), затем предсказывает неудачу всех этих политических комбинаций и указывает на единственное спасение - в Господе (гл. 30). Точно так же и далее (гл. 31: и 32) он указывает на бессилие Египта и вместе рисует светлый образ будущего царства, обрушиваясь в то же время на тогдашних руководителей Иудеи и, кроме того, особенно на женщин, игравших немаловажную роль в направлении политики. Наконец, пророк (гл. 33) возвещает поражение Ассура и спасение Израиля.

Все эти главы составляют в общем пять речей, произнесенных в разное время, и каждая из этих речей начинается воззванием: горе!
1-13. Опьянение Ефрема и опьянение Иуды: последствие этого опьянения. 14-22. Ложное и истинное. 23-29. Воспитание народа израильского путем разных наказаний.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The Ephraimites are reproved and threatened for their pride and drunkenness, their security and sensuality, ver. 1-8. But, in the midst of this, here is a gracious promise of God's favour to the remnant of his people, ver. 5, 6. II. They are likewise reproved and threatened for their dulness and stupidity, and unaptness to profit by the instructions which the prophets gave them in God's name, ver. 9-13. III. The rulers of Jerusalem are reproved and threatened for their insolent contempt of God's judgments, and setting them at defiance; and, after a gracious promise of Christ and his grace, they are made to know that the vain hopes of escaping the judgments of God with which they flattered themselves would certainly deceive them, ver. 14-22. IV. All this is confirmed by a comparison borrowed from the method which the husbandman takes with his ground and grain, according to which they must expect God would proceed with his people, whom he had lately called his threshing and the corn of his floor (ch. xxi. 10) ver. 23-29. This is written for our admonition, and is profitable for reproof and warning to us.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with a denunciation of the approaching ruin of the Israelites by Shalmaneser, whose power is compared to a tempest or flood, and his keenness to the avidity with which one plucks and swallows the grape that is soonest ripe, Isa 28:1-4. It then turns to the two tribes of Judah and Benjamin, who were to continue a kingdom after the final captivity of their brethren; and gives first a favorable prognostication of their affairs under Hezekiah, Isa 28:5, Isa 28:6; but soon changes to reproofs and threatenings for their intemperance and their profaneness, Isa 28:7, Isa 28:8. They are introduced as not only scornfully rejecting, but also mocking and ridiculing, the instructions of the prophet, Isa 28:9, Isa 28:10. To this God immediately retorts in terms alluding to their own mocking, but differently applied, Isa 28:11-13. The prophet then addresses these scoffers, Isa 28:14; who considered themselves as perfectly secure from every evil, Isa 28:15; and assures them that there was no method under heaven but one, by which they could be saved, Isa 28:16; that every other vain resource should fail in the day of visitation, Isa 28:17, Isa 28:18. He then farther adds, that the judgments of God were particularly levelled against them; and that all the means to which they trusted for warding them off should be to no purpose, Isa 28:19, Isa 28:20; as the Almighty, who, on account of his patience and long-suffering, is amiably described as unacquainted with punishing, had nevertheless determined to punish them, Isa 28:21, Isa 28:22. The prophet then concludes with a beautiful parable in explanation and defense of God's dealing with his people, Isa 28:23-29.
Albert Barnes: Notes on the Bible - 1834
28:0: This chapter comprises a new prophecy and relates to a new subject. Gesenius supposes that it is to be connected with the following to to the close of isa 33, and that they relate to the same subject, and were delivered at the same time. Munster supposes that the prophecy here commenced continues to the close of Isa 35:1-10, and that it relates to the Assyrian war in which the ten tribes were carried away captive. Doederlin supposes that this chapter and the two following were uttered at the same time, and relate to the same subject; Hensler, that the prophecy closes at isa 33.
It is not improbable that this chapter and the following were delivered at the same time, and that they relate to the same general subject - the approaching calamities and wars with the Assyrians, which would terminate only in the removal of the people to a distant land, and in the destruction of the entire city and nation. But the prophecy in this chapter has not any necessary connection with those which follow, and it may be regarded as separate.
When it was uttered is not certainly known. It is clear, however, that it was before the carrying away of the ten tribes, or while the kingdom of Ephraim or Samaria was still standing. Yet it would seem that it was when that kingdom was exceedingly corrupt, and was hastening to a fall Isa 28:1-4. Perhaps it was in the time of Ahaz, or in the beginning of the reign of Hezekiah, when Samaria or Ephraim had entered into a league with Rezin, king of Damascus, and may therefore synchronize with isa 7; 8. Whenever it was uttered, it is certain that its purpose was to predict the overthrow of Ephraim or Samaria, and the fact, that when that kingdom should be overthrown, the kingdom of Judah would still survive.
The prophecy consists of two parts:
1. The overthrow of Samaria or Ephraim Isa 28:1-4.
2. The fact that Yahweh would preserve and defend a portion of his people - those who comprise the kingdom of Judah isa 28:5-29.
The following brief view will present an analysis of the prophecy:
I. Ephraim or Samaria, for its sins, particularly for intemperance, would be overthrown Isa 28:1-4.
II. God would preserve the residue of his people, yet they also deserved rebuke, and would be also subjected to punishment isa 28:5-29.
1. He would preserve them Isa 28:5-6 and be their glory and strength.
2. Yet they deserved, on many accounts, to be reproved, particularly because many even of the priests and prophets were intemperate Isa 28:7-8.
3. They also disregarded the messengers of God, and treated their messages with contempt and scorn, as being vain repetitions and a mere stammering Isa 28:9-13.
4. They regarded themselves as safe, since they were firm and united, and had as it were made a league with death Isa 28:14-15.
5. God, in view of their sins, threatens them with deserved punishment Isa 28:16-21. This would occur in the following manner:
(a) He would lay in Zion a corner stone, tried and precious, and all that regarded that should be safe Isa 28:16.
(b) Yet heavy judgments would come upon the guilty and the unbelieving. Judgment would be laid to the line, and the storms of divine vengeance would sweep away their false refuges, and their covenant with death should not avail them Isa 28:17-21.
(c) The people are therefore admonished to attend to this, for the destruction was determined upon the whole land Isa 28:22.
(d) The whole account of their punishment is concluded by a reference to the conduct of a farmer, and an illustration is drawn from the fact that he takes various methods to secure his harvest. He plows, he sows, and in various ways he thrashes his grain. So in various ways God would deal with his people. He would instruct, admonish, correct, and punish them, in order that he might sect the greatest amount of piety and good fruits from them. Chastisement was just as necessary for them as it was for the farmer in various modes to beat out his grain Isa 28:28-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 28:1, The prophet threatens Ephraim for their pride and drunkenness; Isa 28:5, The residue shall be advanced in the kingdom of Christ; Isa 28:7, He rebukes their error; Isa 28:9, their untowardness to learn; Isa 28:14, and their security; Isa 28:16, Christ the sure foundation is promised; Isa 28:17, Their security shall be tried; Isa 28:23, They are incited to the consideration of God's discreet providence.
Carl Friedrich Keil and Franz Delitzsch

Book of Woes or Historical Discourses Relating to Asshur and the Egyptian Alliance - Isaiah 28-33 part v
These chapters carry us to the earliest years of Hezekiah's reign, probably to the second and third; as Samaria has not yet been destroyed. They run parallel to the book of Micah, which also takes its start from the destruction of Samaria, and are as faithful a mirror of the condition of the people under Hezekiah, as chapters 7-12 were of their condition under Ahaz. The time of Ahaz was characterized by a spiritless submission to the Assyrian yoke; that of Hezekiah by a casual striving after liberty. The people tried to throw off the yoke of Assyria; not with confidence in Jehovah, however, but in reliance upon the help of Egypt. This Egypticizing policy is traced step by step by Isaiah, in chapters 28-32. The gradual rise of these addresses may be seen from the fact, that they follow the gradual growth of the alliance with Egypt through all its stages, until it is fully concluded. By the side of this casual ground of trust, which Jehovah will sweep away, the prophet exhibits the precious corner-stone in Zion as the true, firm ground of confidence. We might therefore call these chapters (Isaiah 28-33) "the book of the precious corner-stone," just as we called chapters 7-12 "the book of Immanuel." But the prophecy in Is 28:16 does not determine and mould the whole of this section, in the same manner in which the other section is moulded and governed by the prophecy of the Son of the Virgin. We therefore prefer to call this cycle of prophecy "the book of woes;" for censure and threatening are uttered here in repeated utterances of "woe," not against Israel only, but more especially against Judah and Jerusalem, until at last, in chapter 33, the "hoi concerning Jerusalem" is changed into a "hoi concerning Asshur." All the independent and self-contained addresses in this cycle of prophecy commence with hoi ("woe:" chapters 28, 29, 30, 31-32, 33). The section which does not begin with hoi (viz., Is 32:9-20) is the last and dependent part of the long address commencing with Is 31:1. On the other hand, Is 29:15-24 also commences with hoi, though it does not form a distinct address in itself, since chapter 29 forms a complete whole. The subdivisions of the sections, therefore, have not a uniform commencement throughout; but the separate and independent addresses all commence with hoi. The climax of these prophecies of woe is chapter 30. Up to this point the exclamation of woe gradually ascends, but in chapters 31-32 it begins to fall; and in chapter 33 (which contains an epilogue that was only added in the fourteenth year of Hezekiah's reign) it has changed into the very opposite. The prophet begins with hoi, but it is a woe concerning the devastator. This utmost woe, however, was not fulfilled at the point of time when the fulfilment of "the utmost" predicted in chapters 28-32 was apparently close at hand; but Jerusalem, though threatened with destruction, was miraculously saved. Yet the prophet had not merely to look on, as Jonah had. He himself predicted this change in the purpose of God, inasmuch as the direction of the "woe" in his mouth is altered, like that of the wrath of God, which turns from Jerusalem to Asshur, and destroys it.
John Gill
INTRODUCTION TO ISAIAH 28
In this chapter the ten tribes of Israel and the two tribes of Judah and Benjamin, are threatened with divine judgments, because of their sins and iniquities mentioned. The ten tribes, under the name of Ephraim, for their pride and drunkenness, Is 28:1 the means of their destruction, the Assyrian monarch, compared to a hail storm, and a flood of mighty waters, Is 28:2 which destruction, for their sins, is repeated, and represented as sudden and swift; when they would be like a fading flower and hasty fruit, Is 28:3 and then, as for the two tribes, though they had a glorious prince at the head of them, who had a spirit of wisdom and judgment for government, and of valour and courage for war, Is 28:5 yet the generality of the people, led on by the example of priest and prophet, went into the same sensual gratifications as they of the ten tribes did, Is 28:7 and became sottish and unteachable, and were like children just taken from the breast, and to be used as such, Is 28:9 and though the doctrine proposed to be taught them was such as, if received, would be of the greatest advantage to them, for their comfort and refreshment, yet it was refused by them with the utmost contempt; which was to be their ruin, Is 28:12, wherefore the rulers of Jerusalem are threatened with the judgments of God, which should come upon them night and day, the report of which would be a vexation to them; and from which they should not be screened by their covenant with death and hell, or by their shelters and coverings with lies and falsehood, in which they placed their confidence, Is 28:14 in the midst of which account, for the comfort of the Lord's people, stands a glorious prophecy, concerning the sure foundation laid in Zion, on which all that are built are safe and happy, Is 28:16 and the certainty of these judgments is illustrated by the method which the ploughman takes in sowing his corn, and threshing it out; for which he has instruction and direction from the Lord of hosts, Is 28:23.
28:128:1: Վա՛յ ՚ի պսակդ հպարտութեան վարձկանացդ Եփրեմի. ծաղի՛կ թօթափեալ ՚ի փառաց ՚ի վերայ գլխոյ լերինդ թանձրացելոյ, որ արբեալդ էք եւ ո՛չ ՚ի գինւոյ[9874]։ [9874] Ոմանք. Վայ ՚ի պսակդ փափկութեան վարձկանացդ։
1 Վա՜յ Եփրեմի վարձկաններիդ հպարտութեան պսակին, փառքից թառամած մի ծաղիկ՝ փարթամ լերան գագաթին. դուք հարբած էք, բայց ոչ գինուց:
28 Վա՜յ Եփրեմի գինովներուն հպարտութեան պսակին, Որուն փառաւոր զարդը թառամեալ ծաղիկ մըն է, Որ գինիով թմրածներուն պարարտ հովիտին գլուխը կը կենայ։
Վա՜յ ի պսակդ հպարտութեան [375]վարձկանացդ Եփրեմի. ծաղիկ թօթափեալ ի փառաց [376]ի վերայ գլխոյ լերինդ թանձրացելոյ, որ արբեալդ էք եւ ոչ`` ի գինւոյ:

28:1: Վա՛յ ՚ի պսակդ հպարտութեան վարձկանացդ Եփրեմի. ծաղի՛կ թօթափեալ ՚ի փառաց ՚ի վերայ գլխոյ լերինդ թանձրացելոյ, որ արբեալդ էք եւ ո՛չ ՚ի գինւոյ[9874]։
[9874] Ոմանք. Վայ ՚ի պսակդ փափկութեան վարձկանացդ։
1 Վա՜յ Եփրեմի վարձկաններիդ հպարտութեան պսակին, փառքից թառամած մի ծաղիկ՝ փարթամ լերան գագաթին. դուք հարբած էք, բայց ոչ գինուց:
28 Վա՜յ Եփրեմի գինովներուն հպարտութեան պսակին, Որուն փառաւոր զարդը թառամեալ ծաղիկ մըն է, Որ գինիով թմրածներուն պարարտ հովիտին գլուխը կը կենայ։
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28:128:1 Горе венку гордости пьяных Ефремлян, увядшему цветку красивого убранства его, который на вершине тучной долины сраженных вином!
28:1 οὐαὶ ουαι woe τῷ ο the στεφάνῳ στεφανος.1 wreath; laurel τῆς ο the ὕβρεως υβρις insolence; insult οἱ ο the μισθωτοὶ μισθωτος hired hand Εφραιμ εφραιμ Ephraim; Efrem τὸ ο the ἄνθος ανθος flower τὸ ο the ἐκπεσὸν εκπιπτω fall out; fall off ἐκ εκ from; out of τῆς ο the δόξης δοξα glory ἐπὶ επι in; on τῆς ο the κορυφῆς κορυφη the ὄρους ορος mountain; mount τοῦ ο the παχέος παχυς the μεθύοντες μεθυω get drunk ἄνευ ανευ without οἴνου οινος wine
28:1 הֹ֗וי hˈôy הֹוי alas עֲטֶ֤רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath גֵּאוּת֙ gēʔûṯ גֵּאוּת rise שִׁכֹּרֵ֣י šikkōrˈê שִׁכֹּור drunk אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and צִ֥יץ ṣˌîṣ צִיץ blossom נֹבֵ֖ל nōvˌēl נבל wither צְבִ֣י ṣᵊvˈî צְבִי beauty תִפְאַרְתֹּ֑ו ṯifʔartˈô תִּפְאֶרֶת splendour אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head גֵּֽיא־ gˈê- גַּיְא valley שְׁמָנִ֖ים šᵊmānˌîm שָׁמָן fat הֲל֥וּמֵי hᵃlˌûmê הלם strike יָֽיִן׃ yˈāyin יַיִן wine
28:1. vae coronae superbiae ebriis Ephraim et flori decidenti gloriae exultationis eius qui erant in vertice vallis pinguissimae errantes a vinoWoe to the crown of pride, to the drunkards of Ephraim, and to the fading flower the glory his joy, who were on the head of the fat valley, staggering with wine.
1. Woe to the crown of pride of the drunkards of Ephraim, and to the fading flower of his glorious beauty, which is on the head of the fat valley of them that are overcome with wine!
28:1. Woe to the crown of arrogance, to the inebriated of Ephraim, and to the falling flower, the glory of his exultation, to those who were at the top of the very fat valley, staggering from wine.
28:1. Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty [is] a fading flower, which [are] on the head of the fat valleys of them that are overcome with wine!
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty [is] a fading flower, which [are] on the head of the fat valleys of them that are overcome with wine:

28:1 Горе венку гордости пьяных Ефремлян, увядшему цветку красивого убранства его, который на вершине тучной долины сраженных вином!
28:1
οὐαὶ ουαι woe
τῷ ο the
στεφάνῳ στεφανος.1 wreath; laurel
τῆς ο the
ὕβρεως υβρις insolence; insult
οἱ ο the
μισθωτοὶ μισθωτος hired hand
Εφραιμ εφραιμ Ephraim; Efrem
τὸ ο the
ἄνθος ανθος flower
τὸ ο the
ἐκπεσὸν εκπιπτω fall out; fall off
ἐκ εκ from; out of
τῆς ο the
δόξης δοξα glory
ἐπὶ επι in; on
τῆς ο the
κορυφῆς κορυφη the
ὄρους ορος mountain; mount
τοῦ ο the
παχέος παχυς the
μεθύοντες μεθυω get drunk
ἄνευ ανευ without
οἴνου οινος wine
28:1
הֹ֗וי hˈôy הֹוי alas
עֲטֶ֤רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
גֵּאוּת֙ gēʔûṯ גֵּאוּת rise
שִׁכֹּרֵ֣י šikkōrˈê שִׁכֹּור drunk
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
צִ֥יץ ṣˌîṣ צִיץ blossom
נֹבֵ֖ל nōvˌēl נבל wither
צְבִ֣י ṣᵊvˈî צְבִי beauty
תִפְאַרְתֹּ֑ו ṯifʔartˈô תִּפְאֶרֶת splendour
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
גֵּֽיא־ gˈê- גַּיְא valley
שְׁמָנִ֖ים šᵊmānˌîm שָׁמָן fat
הֲל֥וּמֵי hᵃlˌûmê הלם strike
יָֽיִן׃ yˈāyin יַיִן wine
28:1. vae coronae superbiae ebriis Ephraim et flori decidenti gloriae exultationis eius qui erant in vertice vallis pinguissimae errantes a vino
Woe to the crown of pride, to the drunkards of Ephraim, and to the fading flower the glory his joy, who were on the head of the fat valley, staggering with wine.
28:1. Woe to the crown of arrogance, to the inebriated of Ephraim, and to the falling flower, the glory of his exultation, to those who were at the top of the very fat valley, staggering from wine.
28:1. Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty [is] a fading flower, which [are] on the head of the fat valleys of them that are overcome with wine!
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
1-13. Самария - этот роскошный венок богатой земли Ефремовой - будет скоро сокрушена и растоптана. Господь пошлет против нее грозного врага, который быстро уничтожит все, стоящее у него на дороге, - как вихрь, как наводнение. С Самарией будет то же, что бывает с рано созревшей смоквой, которую всякому хочется поскорее сорвать. Зато остатку своего народа - царству Иудейскому - Господь пошлет Свое заступление и судьям иудейским дарует дух правосудия, а предводителям войска - мужество. К сожалению, в настоящее время - т. е. при царе Езекии - все руководители Иудеи обезумели от вина и сикеры, как и руководители Самарии. Они не хотят слушать Исаию и смеются над его речами. За это на них нападут враги и они жестоко поплатятся за свое упорство.

Речь против Самарии (1-4) сказана, очевидно, до 722-го г., когда Самария еще стояла, см. в первые года Езекии.

Венком гордости названа Самария потому, что была расположена на овальном холме и имела величественный и красивый вид. Скаты холмов, по которым был расположен город, еще и теперь одеты смоковницами, оливками и вообще фруктовыми садами. Главный самарянский холм возвышается на 400: ф. над уровнем долины.

Увядшему, точнее: увядающему.

Долины сраженных вином, т. е. долины, на вершине которой живут пьяницы, пьющие вино до потери чувства. Чрезмерные богатства, говорит Гейки, нередко добытые нечестными путями, сосредоточивались в руках лишь немногих вельмож, между тем как остальное население терпело величайшую нужду (Святая земля и Библия, с. 822). От этого самарянские богачи могли предаваться крайнему невоздержанию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ephraim Reproved and Threatened; The Punishment of Ephraim;

1 Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 2 Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3 The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 4 And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 5 In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, 6 And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. 7 But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. 8 For all tables are full of vomit and filthiness, so that there is no place clean.
Here, I. The prophet warns the kingdom of the ten tribes of the judgments that were coming upon them for their sins, which were soon after executed by the king of Assyria, who laid their country waste, and carried the people into captivity. Ephraim had his name from fruitfulness, their soil being very fertile and the products of it abundant and the best of the kind; they had a great many fat valleys (v. 1, 4), and Samaria, which was situated on a hill, was, as it were, on the head of the fat valleys. Their country was rich and pleasant, and as the garden of the Lord: it was the glory of Canaan, as that was the glory of all lands; their harvest and vintage were the glorious beauty on the head of their valleys, which were covered over with corn and vines. Now observe,
1. What an ill use they made of their plenty. What God gave them to serve him with they perverted, and abused, by making it the food and fuel of their lusts. (1.) They were puffed up with pride by it. The goodness with which God crowned their years, which should have been to him a crown of praise, was to them a crown of pride. Those that are rich in the world are apt to be high-minded, 1 Tim. vi. 17. Their king, who wore the crown, was proud that he ruled over so rich a country; Samaria, their royal city, was notorious for pride. Perhaps it was usual at their festivals, or revels, to wear garlands made up of flowers and ears of corn, which they wore in honour of their fruitful country. Pride was a sin that generally prevailed among them, and therefore the prophet, in his name who resists the proud, boldly proclaims a woe to the crown of pride. If those who wear crowns be proud of them, let them not think to escape this woe. What men are proud of, be it ever so mean, is to them as a crown; he that is proud thinks himself as great as a king. But woe to those who thus exalt themselves, for they shall be abased; their pride is the preface to their destruction. (2.) They indulged themselves in sensuality. Ephraim was notorious for drunkenness, and excess of riot; Samaria, the head of the fat valleys, was full of those that were overcome with wine, were broken with it, so the margin. See how foolishly drunkards act, and no marvel when, in the very commission of the sin, they make fools and brutes of themselves; they yield, [1.] To be conquered by the sin; it overcomes them, and brings them into bondage (2 Pet. ii. 19); they are led captive by it, and the captivity is the more shameful and inglorious because it is voluntary. Some of these wretched slaves have themselves owned that there is not a greater drudgery in the world than hard drinking. They are overcome not with the wine, but with the love of it. [2.] To be ruined by it. They are broken by wine. Their constitution is broken by it, and their health ruined. They are broken in the callings and estates, and their souls are in danger of being eternally undone, and all this for the gratification of a base lust. Woe to these drunkards of Ephraim! Ministers must bring the general woes of the word home to particular places and persons. We must say, Woe to this or that person, if he be a drunkard. There is a particular woe to the drunkards of Ephraim, for they are of God's professing people, and it becomes them worse than any other; they know better, and therefore should give a better example. Some make the crown of pride to belong to the drunkards, and to mean the garlands with which those were crowned that got the victory in their wicked drinking matches and drank down the rest of the company. They were proud of their being mighty to drink wine; but woe to those who thus glory in their shame.
2. The justice of God in taking away their plenty from them, which they thus abused. Their glorious beauty, the plenty they were proud of, is but a fading flower; it is meat that perishes. The most substantial fruits, if God blast them and blow upon them, are but fading flowers, v. 1. God can easily take away their corn in the season thereof (Hos. ii. 9), and recover locum vastatum--ground that has been alienated and has run to waste, those goods of his which they prepared for Baal. God has an officer ready to make a seizure for him, has one at his beck, a mighty and strong one, who is able to do the business, even the king of Assyria, who shall cast down to the earth with the hand, shall easily and effectually, and with the turn of a hand, destroy all that which they are proud of and pleased with, v. 2. He shall throw it down to the ground, to be broken to pieces with a strong hand, with a hand that they cannot oppose. Then the crown of pride, and the drunkards of Ephraim, shall be trodden under foot (v. 3); they shall lie exposed to contempt, and shall not be able to recover themselves. Drunkards, in their folly, are apt to talk proudly, and vaunt themselves most when they most shame themselves; but they thereby render themselves the more ridiculous. The beauty of their valleys, which they gloried in, will be, (1.) Like a fading flower (as before, v. 1); it will wither of itself, and has in itself the principles of its own corruption; it will perish in time by its own moth and rust. (2.) Like the hasty fruit, which, as soon as it is discovered, is plucked and eaten up; so the wealth of this world, besides that it is apt to decay of itself, is subject to be devoured by others as greedily as the first-ripe fruit, which is earnestly desired, Mic. vii. 1. Thieves break through and steal. The harvest which the worldling is proud of the hungry eat up (Job v. 5); no sooner do they see the prey but they catch at it, and swallow up all they can lay their hands on. It is likewise easily devoured, as that fruit which, being ripe before it has grown, is very small, and is soon eaten up; and there being little of it, and that of little worth, it is not reserved, but used immediately.
II. He next turns to the kingdom of Judah, whom he calls the residue of his people (v. 5), for they were but two tribes to the other ten.
1. He promises them God's favours, and that they shall be taken under his guidance and protection when the beauty of Ephraim shall be left exposed to be trodden down and eaten up, v. 5, 6. In that day, when the Assyrian army is laying Israel waste, and Judah might think that their neighbour's house being on fire their own was in danger, in that day of treading down and perplexity, then God will be to the residue of his people all they need and can desire; not only to the kingdom of Judah, but to those of Israel who had kept their integrity, and, as was probably the case with some, betook themselves to the land of Judah, to be sheltered by good king Hezekiah. When the Assyrian, that mighty one, was in Israel as a tempest of hail, noisy and battering, as a destroying storm bearing down all before it, especially at sea, and as a flood of mighty waters overflowing the country (v. 2), then in that day will the Lord of hosts, of all hosts, distinguish by peculiar favours his people who have distinguished themselves by a steady and singular adherence to him, and that which they most need he will himself be to them. This very much enhances the worth of the promises that God, covenanting to be to his people a God all-sufficient, undertakes to be himself all that to them which they can desire. (1.) He will put all the credit and honour upon them which are requisite, not only to rescue them from contempt, but to gain them esteem and reputation. He will be to them for a crown of glory and for a diadem of beauty. Those that wore the crown of pride looked upon God's people with disdain, and trampled upon them, for they were the song of the drunkards of Ephraim; but God will so appear for them by his providence as to make it evident that they have his favour towards them, and that shall be to them a crown of glory; for what greater glory can any people have than for God to acknowledge them as his own? And he will so appear in them, by his grace, as to make it evident that they have his image renewed on them, and that shall be to them a diadem of beauty; for what greater beauty can any person have than the beauty of holiness? Note, Those that have God for their God have him for a crown of glory and a diadem of beauty; for they are made to him kings and priests. (2.) He will give them all the wisdom and grace necessary to the due discharge of the duty of their place. He will himself be a spirit of judgment to those that sit in judgment; the privy counsellors shall be guided by wisdom and discretion and the judges shall govern by justice and equity. It is a great mercy to any people when those that are called to places of power and public trust are qualified for their places, when those that sit in judgment have a spirit of judgment, a spirit of government. (3.) He will give them all the courage and boldness requisite to carry them resolutely through the difficulties and oppositions they are likely to meet with. He will be for strength to those that turn the battle to the gate, to the gates of the enemy whose cities they besiege, or to their own gates, when they sally out upon the enemies that besiege them. The strength of the soldiery depends as much upon God as the wisdom of the magistracy; and where God gives both these he is to that people a crown of glory. This may well be supposed to refer to Christ, and so the Chaldee paraphrast understands it: In that day shall the Messiah be a crown of glory. Simeon calls him the glory of his people Israel; and he is made of God to us wisdom, righteousness, and strength.
2. He complains of the corruptions that were found among them, and the many corrupt ones (v. 7): But they also, many of those of Judah, have erred through wine. There are drunkards of Jerusalem, as well as drunkards of Ephraim; and therefore the mercy of God is to be so much the more admired that he has not blasted the glory of Judah as he has done that of Ephraim. Sparing mercy lays us under peculiar obligations when it is thus distinguishing. Ephraim's sins are found in Judah, and yet not Ephraim's ruins. They have erred through wine. Their drinking to excess is itself a practical error; they think to raise their fancy by it, but they ruin their judgment, and so put a cheat upon themselves; they think to preserve their health by it and help digestion, but they spoil their constitution and hasten diseases and deaths. It is also the occasion of a great many errors in principle; their understanding is clouded and their conscience debauched by it; and therefore, to support themselves in it, they espouse corrupt notions, and form their minds in favour of their lusts. Probably some were drawn in to worship idols by their love of the wine and strong drink which there was plenty of at their idolatrous festivals; and so they erred through wine, as Israel, for love of the daughters of Moab, joined themselves to Baal-peor. Three things are here observed as aggravations of this sin:-- (1.) That those were guilty of it whose business it was to warn others against it and to teach them better, and therefore who ought to have set a better example: The priest and the prophet are swallowed up of wine; their office is quite drowned and lost in it. The priests, as sacrificers, were obliged by a particular law to be temperate (Lev. x. 9), and, as rulers and magistrates, it was not for them to drink wine, Prov. xxxi. 4. The prophets were a kind of Nazarites (as appears by Amos ii. 11), and, as reprovers by office, were concerned to keep at the utmost distance from the sins they reproved in others; yet there were many of them ensnared in this sin. What! a priest, a prophet, a minister, and yet drunk! Tell it not in Gath. Such a scandal are they to their coat. (2.) That the consequences of it were very pernicious, not only by the ill influence of their example, but the prophet, when he was drunk, erred in vision; the false prophets plainly discovered themselves to be so when they were in drink. The priest stumbled in judgment and forgot the law (Prov. xxxi. 5); he reeled and staggered as much in the operations of his mind as in the motions of his body. What wisdom or justice can be expected from those that sacrifice reason, and virtue, and conscience, and all that is valuable to such a base lust as the love of strong drink is? Happy art thou, O land! when thy princes eat and drink for strength, and not for drunkenness, Eccl. x. 17. (3.) That the disease was epidemic, and the generality of those that kept any thing of a table were infected with it: All tables are full of vomit, v. 8. See what an odious thing the sin of drunkenness is, what an affront it is to human society; it is rude and ill-mannered enough to sicken the beholders, for the tables where they eat their meat are filthily stained with the marks of this sin, which the sinners declare as Sodom. Their tables are full of vomit, so that the victor, instead of being proud of his crown, ought rather to be ashamed of it. It bodes ill to any people when so sottish a sin as drunkenness has become national.
Adam Clarke: Commentary on the Bible - 1831
28:1: Wo to the crown of pride - By the crown of pride, etc., Samaria is primarily understood. "Sebaste, the ancient Samaria, is situated on a long mount of an oval figure, having first a fruitful valley, and then a ring of hills running round about it;" Maundrell, p. 58. "E regione horum ruderum mons est peramoenus, planitie admodum frugifera circumseptus, super quem olim Samaria urbs condita fuit;" Fureri Itinerarium, p. 93. The city, beautifully situated on the top of a round hill, and surrounded immediately with a rich valley and a circle of other hills beyond it, suggested the idea of a chaplet or wreath of flowers worn upon their heads on occasions of festivity, expressed by the proud crown and the fading flower of the drunkards. That this custom of wearing chaplets in their banquets prevailed among the Jews, as well as among the Greeks and Romans, appears from the following passage of the book of The Wisdom of Solomon: -
"Let us fill ourselves with costly wine and ointments,
And let no flower of the spring pass by us:
Let us crown ourselves with rose-buds before they are withered."
The Wisdom of Solomon 2:7, 8.
Albert Barnes: Notes on the Bible - 1834
28:1: Wo - (see the note at Isa 18:1). The word here is used to denounce impending judgment.
To the crown of pride - This is a Hebrew mode of expression, denoting the proud or haughty crown. There can be no doubt that it refers to the capital of the kingdom of Ephraim; that is, to Samaria. This city was built by Omri, who purchased 'the hill Samaria' of Shemer, for two talents of silver, equal in value to 792 British pounds, 11 shillings, 8d., and built the city on the hill, and called it, after the name of Shemer, Samaria Kg1 16:24. Omri was king of Israel (925 b. c.), and he made this city the capital of his kingdom. The city was built on a pleasant and fertile hill, and surrounded with a rich valley, with a circle of hills beyond; and the beauty of the hill on which the city was built suggested the idea of a wreath or chaplet of flowers, or a "crown." After having been destroyed and reduced to an inconsiderable place, it was restored by Herod the Great, 21 b. c., who called it "Sebaste" (Latin, "Augusta"), in honor of the Emperor Augustus. It is usually mentioned by travelers under the name of Sebaste. Maundrell (Travels, p. 58) says, 'Sebaste, the ancient Samaria, is situated on a long mount of an oval figure; having first a fruitful valley, and then a ring of hills running round it.' The following is the account which is given by Richardson: 'Its situation is extremely beautiful, and strong by nature; more so, I think, than Jerusalem. It stands on a fine large insulated hill, compassed all round by a broad, deep valley.
The valley is surrounded by four hills, one on each side, which are cultivated in terraces to the top, sown with grain, and planted with fig and olive trees, as is also the valley. The hill of Samaria, likewise, rises in terraces to a height equal to any of the adjoining mountains.' Dr. Robinson, who visited this place in 1838, says, 'The find round swelling hill, or almost mountain of Samaria, stands alone in the midst of the great basin of some two hours (seven or eight miles) in diameter, surrounded by higher mountains on every side. It is near the eastern side of the basin; and is connected with the eastern mountains, somewhat after the manner of a promontory, by a much lower ridge, having a wady both on the south and on the north. The mountains and the valleys around are to a great extent arable, and enlivened by many villages and the hand of cultivation. From all these circumstances, the situation of the ancient Samaria is one of great beauty.
The hill itself is cultivated to the top; and, at about midway of the ascent, is surrounded by a narrow terrace of level land like a belt, below which the roots of the hill spread off more gradually into the valleys. The whole hill of Sebastich (the Arabic form for the name Sebaste) consists of fertile soil; it is cultivated to the top, and has upon it many olive and fig trees. It would be difficult to find, in all Palestine, a situation of equal strength, fertility, and beauty combined. In all these particulars, it has very greatly the advantage over Jerusalem.' (Bib. Researches, vol. iii. pp. 136-149). Standing thus by itself, and cultivated to the top, and exceedingly fertile, it was compared by the prophet to a crown, or garland of flowers - such as used to be worn on the head, especially on festival occasions.
To the drunkards of Ephraim - Ephraim here denotes the kingdom of Israel, whose capital was Samaria (see the note at Isa 7:2). That intemperance was the pRev_ailing sin in the kingdom of Israel is not improbable. It pRev_ailed to a great extent also in the kingdom of Judah (see Isa 28:7-8 : compare Isa 5:11, note; Isa 5:22, note).
Whose glorious beauty is a fading flower - That is, it shall soon be destroyed, as a flower soon withers and fades away. This was fulfilled in the destruction that came upon Samaria under the Assyrians when the ten tribes were carried into captivity Kg2 17:3-6. The allusion in this verse to the 'crown' and 'the fading flower' encircling Samaria, Grotius thinks is derived from the fact that among the ancients, drunkards and Rev_ellers were accustomed to wear a crown or garland on their heads, or that a wreath or chaplet of flowers was usually worn on their festival occasions. That this custom pRev_ailed among the Jews as well as among the Greeks and Romans, is apparent from a statement by the author of the Book of Wisdom:
'Let us fill ourselves with costly wine and ornaments,
And let no flower of the spring pass by us;
Let us crown ourselves with rose-buds before they are withered.'
- Wisdom Rom 2:7, Rom 2:8.
Which are on the head - Which flowers or chaplets are on the eminence that rises over the fat valleys; that is, on Samaria, which seemed to stand as the head rising from the valley.
Of the fat valleys of them that are overcome with wine - That are occupied by, or in the possession of, those who are overcome with wine. Margin, 'Broken' with wine. Hebrew, (יין הלוּמי hă lû mē y yâ yin) 'Smitten with wine;' corresponding to the Greek ὀινοπλὴξ oinoplē x; that is, they were overcome or subdued by it. A man's reason, conscience, moral feelings, and physical strength are all overcome by indulgence in wine, and the entire man is prostrate by it. This passage is a proof of what has been often denied, but which further examination has abundantly confirmed, that the inhabitants of wine countries are as certainly intemperate as those which make rise of ardent spirits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:1: am 3279, bc 725
the crown: This chapter begins a new subject, chiefly relating to the devastations of Israel and Judah by the Assyrian kings. The ancient Samaria being beautifully situated on the top of a round hill, and surrounded immediately with a rich valley, and then a circle of other hills around it, suggested the idea of a chaplet, or wreath of flowers. Isa 28:3; Hos 5:5, Hos 6:10
drunkards: Isa 28:7, Isa 5:11, Isa 5:22; Pro 23:29; Hos 4:11, Hos 7:5; Amo 2:8, Amo 2:12, Amo 6:6
whose: Isa 28:4, Isa 7:8, Isa 7:9, Isa 8:4; Kg2 14:25-27, Kg2 15:29, Kg2 18:10-12; Ch2 28:6, Ch2 30:6, Ch2 30:7; Amo 6:1
overcome: Heb. broken
Carl Friedrich Keil and Franz Delitzsch
28:1
Isaiah, like Micah, commences with the fall of the proud and intoxicated Samaria. "Woe to the proud crown of the drunken of Ephraim, and to the fading flower of its splendid ornament, which is upon the head of the luxuriant valley of those slain with wine." The allusion is to Samaria, which is called (1.) "the pride-crown of the drunken of Ephraim," i.e., the crown of which the intoxicated and blinded Ephraimites were proud (Is 29:9; Is 19:14), and (2.) "the fading flower" (on the expression itself, compare Is 1:30; Is 40:7-8) "of the ornament of his splendour," i.e., the flower now fading, which had once been the ornament with which they made a show. This flower stood "upon the head of the valley of fatnesses of those slain with wine" (cf., Is 16:8), i.e., of the valley so exuberant with fruitfulness, belonging to the Ephraimites, who were thoroughly enslaved by wine. Samaria stood upon a beautiful swelling hill, which commanded the whole country round in a most regal way (Amos 4:1; Amos 6:1), in the centre of a large basin, of about two hours' journey in diameter, shut in by a gigantic circle of still loftier mountains (Amos 3:9). The situation was commanding; the hill terraced up to the very top; and the surrounding country splendid and fruitful (Ritter, Erdkunde, xvi. 660, 661). The expression used by the prophet is intentionally bombastic. He heaps genitives upon genitives, as in Is 10:12; Is 21:17. The words are linked together in pairs. Shemânı̄m (fatnesses) has the absolute form, although it is annexed to the following word, the logical relation overruling the syntactical usage (compare Is 32:13; 1Chron 9:13). The sesquipedalia verba are intended to produce the impression of excessive worldly luxuriance and pleasure, upon which the woe is pronounced. The epithet nōbhēl (fading: possibly a genitive, as in Is 28:4), which is introduced here into the midst of this picture of splendour, indicates that all this splendour is not only destined to fade, but is beginning to fade already.
Geneva 1599
28:1 Woe to the (a) crown of pride, to the drunkards of Ephraim, whose glorious beauty [is] a fading flower, who [are] on the head of the rich (b) valleys of them that are overcome with wine!
(a) Meaning, the proud kingdom of the Israelites, who were drunk with worldly prosperity.
(b) Because the Israelites for the most part dwelt in plentiful valleys, he means by this the valley of them who had abundance of worldly prosperity and were as it were crowned with garlands.
John Gill
28:1 Woe to the crown of pride, to the drunkards of Ephraim,.... Or, "of the drunkards of Ephraim": or, "O crown of pride, O drunkards of Ephraim (l)"; who are both called upon, and a woe denounced against them. Ephraim is put for the ten tribes, who were drunk either in a literal sense, for to the sin of drunkenness were they addicted, Hos 7:5, Amos 6:6. The Jews say (m), that wine of Prugiatha (which perhaps was a place noted for good wine), and the waters of Diomasit (baths), cut off the ten tribes from Israel; which both Jarchi and Kimchi, on the place, make mention of; that is, as Buxtorf (n) interprets it, pleasures and delights destroyed the ten tribes. The inhabitants of Samaria, and the places adjacent, especially were addicted to this vice; these places abounding with excellent wines. Sichem, which were in these parts, is thought to be called, from the drunkenness of its inhabitants, Sychar, Jn 4:5 this is a sin very uncomely in any, but especially in professors of religion, as these were, and ought to be declaimed against: or they were drunkards in a metaphorical sense, either with idolatry, the two calves being set up in Dan and Bethel, which belonged to the ten tribes; just as the kings of the earth are said to be drunk with the wine of antichrist's fornication, or the idolatry of the church of Rome, Rev_ 17:2 or with pride and haughtiness, being elated with the fruitfulness of their country, their great affluence and riches, and numbers of people; in all which they were superior to the tribes of Judah and Benjamin, and in which they piqued themselves, and are therefore called "the crown of pride"; and especially their king may be meant, who was lifted up with pride that he ruled over such a country and people; or rather the city of Samaria, the metropolis of the ten tribes, and the royal city. Perhaps there may be an allusion to the crowns wore by drunkards at their revels, and particularly by such who were mighty to drink wine or strong drink, and overcame others, and triumphed in it: pride and sensuality are the vices condemned, and they often go together:
whose glorious beauty; which lay in the numbers of their inhabitants, in their wealth and riches, and in their fruits of corn and wine:
is a fading flower; not to be depended on, soon destroyed, and quickly gone:
which are on the head of the fat valleys; meaning particularly the corn and wine, the harvest and vintage, with which the fruitful valleys being covered, looked very beautiful and glorious: very probably particular respect is had to Samaria, the head of the kingdom, and which was situated on a hill, and surrounded with fruitful valleys; for not Jerusalem is here meant, as Cocceius; nor Gethsemane, by the fat valleys, as Jerom:
of them that are overcome with wine; or smitten, beaten (o) knocked down with it, as with a hammer, and laid prostrate on the ground, where they lie fixed to it, not able to get up; a true picture of a drunkard, that is conquered by wine, and enslaved unto it; see Is 28:3.
(l) "vae coronae erectionis ebriorum Ephraimi", Cocceius, Gataker. (m) T. Bab. Sabbat, fol. 147. 2. (n) Lex. Talmud. col. 529. (o) "concussi vino", Pagninus, "percussi vino", so some in Vatablus; "conquassantur vel conculcantur a vino", Forerius; "contusorum a vino", Cocceius.
John Wesley
28:1 Pride - That proud and insolent kingdom. Drunkards - Having many and excellent vines among them, they were much exposed to this sin. Ephraim - Of the kingdom of the ten tribes. Who are - Who have their common abode. The head - Samaria, might well be called the head, as being seated upon a mountain, and the head of the kingdom, and the head of the fat valleys, because it was encompassed with many fat and rich valleys.
Robert Jamieson, A. R. Fausset and David Brown
28:1 (Isa. 28:1-29)
crown of pride--Hebrew for "proud crown of the drunkards," &c. [HORSLEY], namely, Samaria, the capital of Ephraim, or Israel. "Drunkards," literally (Is 28:7-8; Is 5:11, Is 5:22; Amos 4:1; Amos 6:1-6) and metaphorically, like drunkards, rushing on to their own destruction.
beauty . . . flower--"whose glorious beauty or ornament is a fading flower." Carrying on the image of "drunkards"; it was the custom at feasts to wreathe the brow with flowers; so Samaria, "which is (not as English Version, 'which are') upon the head of the fertile valley," that is, situated on a hill surrounded with the rich valleys as a garland (3Kings 16:24); but the garland is "fading," as garlands often do, because Ephraim is now close to ruin (compare Is 16:8); fulfilled 721 B.C. (4Kings 17:6, 4Kings 17:24).
28:228:2: Ահաւասիկ սաստի՛կ եւ խիստ բարկութիւն Տեառն, իբրեւ զկարկո՛ւտ իջեալ՝ եւ ո՛չ գուցէ յարկ. եւ իբրեւ զբռնութիւն հեղեղաց ջուրց բազմաց որ ողողէ զերկիր. եւ արասցէ հանգիստ երկրի ձեռօք[9875]։ [9875] Ոմանք. Որ ողողէր. կամ՝ ողողեսցէ զերկիր... երկրի ձեռօք եւ ոտիւք։
2 Ահաւասիկ Տիրոջ ահաւոր ու խիստ բարկութիւնը, որ թափւում է ինչպէս կարկուտ, եւ ապաստանելու ոչ մի տեղ չկայ. նա նման է բուռն հեղեղներին ու յորդառատ ջրերին, որ ողողում են երկիրը, եւ երկրին հանգստութիւն է բերելու:
2 Ահա Տէրոջ կողմէ քաջ ու զօրաւոր թշնամի մը, Կարկուտի փոթորիկի պէս, աւերիչ մրրիկի պէս Ու սաստիկ ջուրերու յորդահոս հեղեղի պէս, Ձեռքովը գետինը պիտի զարնէ զանոնք։
Ահաւասիկ սաստիկ եւ խիստ [377]բարկութիւն Տեառն``, իբրեւ զկարկուտ իջեալ, [378]եւ ոչ գուցէ յարկ``. եւ իբրեւ զբռնութիւն հեղեղաց ջուրց բազմաց որ [379]ողողէ զերկիր. եւ արասցէ հանգիստ երկրի`` ձեռօք:

28:2: Ահաւասիկ սաստի՛կ եւ խիստ բարկութիւն Տեառն, իբրեւ զկարկո՛ւտ իջեալ՝ եւ ո՛չ գուցէ յարկ. եւ իբրեւ զբռնութիւն հեղեղաց ջուրց բազմաց որ ողողէ զերկիր. եւ արասցէ հանգիստ երկրի ձեռօք[9875]։
[9875] Ոմանք. Որ ողողէր. կամ՝ ողողեսցէ զերկիր... երկրի ձեռօք եւ ոտիւք։
2 Ահաւասիկ Տիրոջ ահաւոր ու խիստ բարկութիւնը, որ թափւում է ինչպէս կարկուտ, եւ ապաստանելու ոչ մի տեղ չկայ. նա նման է բուռն հեղեղներին ու յորդառատ ջրերին, որ ողողում են երկիրը, եւ երկրին հանգստութիւն է բերելու:
2 Ահա Տէրոջ կողմէ քաջ ու զօրաւոր թշնամի մը, Կարկուտի փոթորիկի պէս, աւերիչ մրրիկի պէս Ու սաստիկ ջուրերու յորդահոս հեղեղի պէս, Ձեռքովը գետինը պիտի զարնէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
28:228:2 Вот, крепкий и сильный у Господа, как ливень с градом и губительный вихрь, как разлившееся наводнение бурных вод, с силою повергает его на землю.
28:2 ἰδοὺ ιδου see!; here I am ἰσχυρὸν ισχυρος forceful; severe καὶ και and; even σκληρὸν σκληρος hard; harsh ὁ ο the θυμὸς θυμος provocation; temper κυρίου κυριος lord; master ὡς ως.1 as; how χάλαζα χαλαζα.1 hail καταφερομένη καταφερω bring down / against; bear down οὐκ ου not ἔχουσα εχω have; hold σκέπην σκεπης violence καταφερομένη καταφερω bring down / against; bear down ὡς ως.1 as; how ὕδατος υδωρ water πολὺ πολυς much; many πλῆθος πληθος multitude; quantity σῦρον συρω drag χώραν χωρα territory; estate τῇ ο the γῇ γη earth; land ποιήσει ποιεω do; make ἀνάπαυσιν αναπαυσις respite; relief ταῖς ο the χερσίν χειρ hand
28:2 הִנֵּ֨ה hinnˌē הִנֵּה behold חָזָ֤ק ḥāzˈāq חָזָק strong וְ wᵊ וְ and אַמִּץ֙ ʔammˌiṣ אַמִּיץ strong לַֽ lˈa לְ to אדֹנָ֔י ʔḏōnˈāy אֲדֹנָי Lord כְּ kᵊ כְּ as זֶ֥רֶם zˌerem זֶרֶם rain בָּרָ֖ד bārˌāḏ בָּרָד hail שַׂ֣עַר śˈaʕar שַׂעַר storm קָ֑טֶב qˈāṭev קֶטֶב sting כְּ֠ kᵊ כְּ as זֶרֶם zerˌem זֶרֶם rain מַ֣יִם mˈayim מַיִם water כַּבִּירִ֥ים kabbîrˌîm כַּבִּיר great שֹׁטְפִ֛ים šōṭᵊfˈîm שׁטף wash off הִנִּ֥יחַ hinnˌîₐḥ נוח settle לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בְּ bᵊ בְּ in יָֽד׃ yˈāḏ יָד hand
28:2. ecce validus et fortis Domini sicut impetus grandinis turbo confringens sicut impetus aquarum multarum inundantium et emissarum super terram spatiosamBehold the Lord is mighty and strong, as a storm of hail: a destroying whirlwind, as the violence of many waters overflowing, and sent forth upon a spacious land.
2. Behold, the Lord hath a mighty and strong one; as a tempest of hail, a destroying storm, as a tempest of mighty waters overflowing, shall he cast down to the earth with the hand.
28:2. Behold, the Lord is powerful and steadfast, like a storm of hail, like a crushing whirlwind, like the force of many waters, inundating, sent forth over a spacious land.
28:2. Behold, the Lord hath a mighty and strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.
Behold, the Lord hath a mighty and strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand:

28:2 Вот, крепкий и сильный у Господа, как ливень с градом и губительный вихрь, как разлившееся наводнение бурных вод, с силою повергает его на землю.
28:2
ἰδοὺ ιδου see!; here I am
ἰσχυρὸν ισχυρος forceful; severe
καὶ και and; even
σκληρὸν σκληρος hard; harsh
ο the
θυμὸς θυμος provocation; temper
κυρίου κυριος lord; master
ὡς ως.1 as; how
χάλαζα χαλαζα.1 hail
καταφερομένη καταφερω bring down / against; bear down
οὐκ ου not
ἔχουσα εχω have; hold
σκέπην σκεπης violence
καταφερομένη καταφερω bring down / against; bear down
ὡς ως.1 as; how
ὕδατος υδωρ water
πολὺ πολυς much; many
πλῆθος πληθος multitude; quantity
σῦρον συρω drag
χώραν χωρα territory; estate
τῇ ο the
γῇ γη earth; land
ποιήσει ποιεω do; make
ἀνάπαυσιν αναπαυσις respite; relief
ταῖς ο the
χερσίν χειρ hand
28:2
הִנֵּ֨ה hinnˌē הִנֵּה behold
חָזָ֤ק ḥāzˈāq חָזָק strong
וְ wᵊ וְ and
אַמִּץ֙ ʔammˌiṣ אַמִּיץ strong
לַֽ lˈa לְ to
אדֹנָ֔י ʔḏōnˈāy אֲדֹנָי Lord
כְּ kᵊ כְּ as
זֶ֥רֶם zˌerem זֶרֶם rain
בָּרָ֖ד bārˌāḏ בָּרָד hail
שַׂ֣עַר śˈaʕar שַׂעַר storm
קָ֑טֶב qˈāṭev קֶטֶב sting
כְּ֠ kᵊ כְּ as
זֶרֶם zerˌem זֶרֶם rain
מַ֣יִם mˈayim מַיִם water
כַּבִּירִ֥ים kabbîrˌîm כַּבִּיר great
שֹׁטְפִ֛ים šōṭᵊfˈîm שׁטף wash off
הִנִּ֥יחַ hinnˌîₐḥ נוח settle
לָ לְ to
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
יָֽד׃ yˈāḏ יָד hand
28:2. ecce validus et fortis Domini sicut impetus grandinis turbo confringens sicut impetus aquarum multarum inundantium et emissarum super terram spatiosam
Behold the Lord is mighty and strong, as a storm of hail: a destroying whirlwind, as the violence of many waters overflowing, and sent forth upon a spacious land.
28:2. Behold, the Lord is powerful and steadfast, like a storm of hail, like a crushing whirlwind, like the force of many waters, inundating, sent forth over a spacious land.
28:2. Behold, the Lord hath a mighty and strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Крепкий и сильный, т. е. ассирийское войско.

У Господа - то же, что пред Господом (Быт 10:9), т. е. действительно на самом деле (противоположное тому, что обозначается в Писании выражением: пред людьми).
Adam Clarke: Commentary on the Bible - 1831
28:2: Behold the Lord hath a mighty and strong one "Behold the mighty one, the exceedingly strong one" - אמץ לאדני ammits ladonai, fortis Domino, i.e., fortissimmus, a Hebraism. For לאדני ladonai, to the Lord, thirty-eight MSS. Of Dr. Kennicott's and many of De Rossi's, with some of my own, and two editions, read ליהוה laihovah, to Jehovah.
Albert Barnes: Notes on the Bible - 1834
28:2: Behold, the Lord hath a mighty and strong one - The Hebrew of this passage is, 'Lo! there is to the Lord (לאדני la'donā y) mighty and strong.' Lowth renders it,
'Behold the mighty one, the exceedingly strong one,'
And supposes that it means the Lord himself. It is evident, however, that something must be understood as being that which the Lord 'hath,' for the Hebrew properly implies that there is something strong and mighty which is under his control, and with which, as with a tempest, he will sweep away and destroy Ephraim. Jarchi supposes that רוח rû ach ("wind") is understood; Kimchi thinks that the word is יום yô m ("day"); others believe that חיל chayil ("an army") is understood. But I think the obvious interpretation is to refer it to the Assyrian king, as the agent by which Yahweh would destroy Samaria Kg2 17:3-6. This power was entirely under the direction of Yahweh, and would be employed by him in accomplishing his purpose on that guilty people (compare the notes at Isa 10:5-6).
As a tempest of hail - A storm of hail is a most striking representation of the desolation that is produced by the ravages of an invading army (compare Job 27:21; the note at Isa 30:30; also Hos 13:15).
A flood of mighty waters - This is also a striking description of the devastating effects of an invading army (compare Psa 90:5; Jer 46:7-8)
Shall cast down to the earth - To cast it to the earth means that it should be entirely humbled and destroyed (see the note at Isa 25:12).
With the hand - Septuagint: βίᾳ bia - 'Force,' 'violence.' This is its meaning here; as if it were taken in the hand, like a cup, and dashed indignantly to the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: the Lord: Isa 9:9-12, Isa 27:1; Eze 30:10, Eze 30:11
as a tempest: Isa 28:15-19, Isa 8:7, Isa 8:8, Isa 25:4, Isa 29:6, Isa 30:30; Eze 13:11; Nah 1:8; Mat 7:25-27; Rev 18:8
Carl Friedrich Keil and Franz Delitzsch
28:2
In the next three vv. the hoi is expanded. "Behold, the Lord holds a strong and mighty thing like a hailstorm, a pestilent tempest; like a storm of mighty overflowing waters, He casts down to the earth with almighty hand. With feet they tread down the proud crown of the drunken of Ephraim. And it happens to the fading flower of its splendid ornament, which is upon the head of the luxuriant valley, as to an early fig before it is harvest, which whoever sees it looks at, and it is no sooner in his hand than he swallows it." "A strong and mighty thing:" ואמּי חזק we have rendered in the neuter (with the lxx and Targum) rather than in the masculine, as Luther does, although the strong and mighty thing which the Lord holds in readiness is no doubt the Assyrian. He is simply the medium of punishment in the hand of the Lord, which is called yâd absolutely, because it is absolute in power - as it were, the hand of all hands. This hand hurls Samaria to the ground (on the expression itself, compare Is 25:12; Is 26:5), so that they tread the proud crown to pieces with their feet (tērâmasnâh, the more pathetic plural form, instead of the singular tērâmēs; Ges. 47, Anm. 3, and Caspari on Obad 1:13). The noun sa‛ar, which is used elsewhere in the sense of shuddering, signifies here, like סערה, an awful tempest; and when connected with קטב, a tempest accompanied with a pestilential blast, spreading miasma. Such destructive power is held by the absolute hand. It is soon all over then with the splendid flower that has already begun to fade נבל ציצת, like הקּטן כּלי in Is 22:24). It happens to it as to a bikkūrâh (according to the Masora, written with mappik here, as distinguished from Hos 9:10, equivalent to kebhikkūrâthâh; see Job 11:9, "like an early fig of this valley;" according to others, it is simply euphonic). The gathering of figs takes place about August. Now, if any one sees a fig as early as June, he fixes his eyes upon it, and hardly touches it with his hand before he swallows it, and that without waiting to masticate it long. Like such a dainty bit will the luxuriant Samaria vanish. The fact that Shalmanassar, or his successor Sargon, did not conquer Samaria till after the lapse of three years (4Kings 18:10), does not detract from the truth of the prophecy; it is enough that both the thirst of the conqueror and the utter destruction of Samaria answered to it.
Geneva 1599
28:2 Behold, the Lord hath a mighty and (c) strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand.
(c) He seems to mean the Assyrians, by whom the ten tribes were carried away.
John Gill
28:2 Behold, the Lord hath a mighty and strong one,.... That is, a powerful king, with a mighty army, meaning Shalmaneser king of Assyria; whom the Lord had at his beck and command, and could use at his pleasure, as his instrument, to bring down the towering pride of Ephraim, and chastise him for his sensuality:
which as a tempest of hail; that beats down herbs and plants, and branches of trees, and men and beasts:
and a destroying storm; which carries all before it, blows down houses and trees, and makes terrible devastation wherever it comes:
as a flood of mighty waters overflowing; whose torrent is so strong there is no stopping it: so this mighty and powerful prince
shall cast down to the earth with the hand; the crown of pride, the people of Israel, and the king of it; he shall take the crown from his head, and cast it to the ground with a strong hand, as the Jews interpret it, with great violence; or very easily, with one hand, as it were, without any trouble at all. The Targum is,
"so shall people come against them, and remove them out of their own land into another land, because of the sins which were in their hands;''
see Is 8:7.
John Wesley
28:2 A strong one - The king of Assyria. Shall cast down - The crown of pride. The hand - By the hand of God, which shall strengthen him in this work.
Robert Jamieson, A. R. Fausset and David Brown
28:2 strong one--the Assyrian (Is 10:5).
cast down--namely, Ephraim (Is 28:1) and Samaria, its crown.
with . . . hand--with violence (Is 8:11).
28:328:3: Եւ կոխա՛ն լիցի պսակն հպարտութեան վարձկանացդ Եփրեմի[9876]։ [9876] Ոմանք. Վարձկանքդ Եփրեմի։
3 Եփրեմի վարձկաններիդ հպարտութեան պսակը ոտքի կոխան պիտի լինի,
3 Եփրեմի գինովներուն հպարտութեան պսակը Ոտքերով պիտի կոխկռտուի։
Եւ կոխան լիցի պսակն հպարտութեան [380]վարձկանացդ Եփրեմի:

28:3: Եւ կոխա՛ն լիցի պսակն հպարտութեան վարձկանացդ Եփրեմի[9876]։
[9876] Ոմանք. Վարձկանքդ Եփրեմի։
3 Եփրեմի վարձկաններիդ հպարտութեան պսակը ոտքի կոխան պիտի լինի,
3 Եփրեմի գինովներուն հպարտութեան պսակը Ոտքերով պիտի կոխկռտուի։
zohrab-1805▾ eastern-1994▾ western am▾
28:328:3 Ногами попирается венок гордости пьяных Ефремлян.
28:3 καὶ και and; even τοῖς ο the ποσὶν πους foot; pace καταπατηθήσεται καταπατεω trample ὁ ο the στέφανος στεφανος.1 wreath; laurel τῆς ο the ὕβρεως υβρις insolence; insult οἱ ο the μισθωτοὶ μισθωτος hired hand τοῦ ο the Εφραιμ εφραιμ Ephraim; Efrem
28:3 בְּ bᵊ בְּ in רַגְלַ֖יִם raḡlˌayim רֶגֶל foot תֵּֽרָמַ֑סְנָה tˈērāmˈasnā רמס trample עֲטֶ֥רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath גֵּא֖וּת gēʔˌûṯ גֵּאוּת rise שִׁכֹּורֵ֥י šikkôrˌê שִׁכֹּור drunk אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
28:3. pedibus conculcabitur corona superbiae ebriorum EphraimThe crown of pride of the drunkards of Ephraim shall be trodden under feet.
3. The crown of pride of the drunkards of Ephraim shall be trodden under foot:
28:3. The arrogant crown of the inebriated of Ephraim will be trampled under foot.
28:3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet:
The crown of pride, the drunkards of Ephraim, shall be trodden under feet:

28:3 Ногами попирается венок гордости пьяных Ефремлян.
28:3
καὶ και and; even
τοῖς ο the
ποσὶν πους foot; pace
καταπατηθήσεται καταπατεω trample
ο the
στέφανος στεφανος.1 wreath; laurel
τῆς ο the
ὕβρεως υβρις insolence; insult
οἱ ο the
μισθωτοὶ μισθωτος hired hand
τοῦ ο the
Εφραιμ εφραιμ Ephraim; Efrem
28:3
בְּ bᵊ בְּ in
רַגְלַ֖יִם raḡlˌayim רֶגֶל foot
תֵּֽרָמַ֑סְנָה tˈērāmˈasnā רמס trample
עֲטֶ֥רֶת ʕᵃṭˌereṯ עֲטֶרֶת wreath
גֵּא֖וּת gēʔˌûṯ גֵּאוּת rise
שִׁכֹּורֵ֥י šikkôrˌê שִׁכֹּור drunk
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
28:3. pedibus conculcabitur corona superbiae ebriorum Ephraim
The crown of pride of the drunkards of Ephraim shall be trodden under feet.
28:3. The arrogant crown of the inebriated of Ephraim will be trampled under foot.
28:3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: С увядший цветком. Правильнее было бы сказать: с вянущим, потому что Самария в то время еще существовала.

Смоквою. Этот плод и вообще отличается сладким вкусом, освежает рот и очень полезен для здоровья; тем более, конечно, стремится всякий сорвать первый, созревший прежде времени, плод смоковничного дерева. С такою же жадностью стремились ассирийцы захватить в свои руки роскошную Самарию.
Adam Clarke: Commentary on the Bible - 1831
28:3: The crown of pride, the drunkards of Ephraim "The proud crown of the drunkards of Ephraim" - I read עטרות ataroth, crowns, plural, to agree with the verb תרמסנה teramasnah, "shall be trodden down."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: The crown: Isa 28:1
shall: Isa 25:10, Isa 26:6; Kg2 9:33; Lam 1:15; Dan 8:13; Heb 10:29; Rev 11:2
under feet: Heb. with feet
John Gill
28:3 The crown of pride, the drunkards of Ephraim, shall be trodden under feet. Not only cast down with the hand, but trampled upon with the feet; showing their utter destruction, and the contempt with which they should be used; which, with their character, is repeated, to point out their sins, the cause of it, to denote the certainty of it, and that it might be taken notice of.
John Wesley
28:3 Trodden - The expression is emphatical; the crown which was upon their own heads, shall be trodden under the feet of others; and they, whose drunkenness made them fall to the ground, shall be trodden down there.
Robert Jamieson, A. R. Fausset and David Brown
28:3 crown . . . the drunkards--rather, "the crown of the drunkards."
28:428:4: Եւ եղիցի ծաղիկն յուսոյ թօթափեալ ՚ի փառաց անտի՝ ՚ի վերայ գլխոյ լերինն բարձու, իբրեւ զվաղահասուկն թզոյ. զոր տեսեալ ուրուք՝ մինչչեւ՛ ՚ի ձեռն առեալ՝ կամիցի կլանել[9877]։ [9877] Ոմանք. Եւ իբրեւ զվաղահասուկն։
4 եւ բարձր լերան գագաթին յուսոյ ծաղիկը փառքից պիտի թառամի ինչպէս վաղահաս թուզ, որ, երբ որեւէ մէկը նկատում է, դեռ ձեռքը չառած՝ ուզում է կուլ տալ:
4 Եւ պարարտ հովիտին գլուխը եղող անոր փառքերուն զարդը, Որ թառամեալ ծաղիկ մըն է, Հունձքէն առաջ վաղահաս թուզի պէս պիտի ըլլայ, Որ տեսնողը ձեռքը առածին պէս կը կլլէ։
Եւ եղիցի ծաղիկն յուսոյ թօթափեալ ի փառաց անտի` ի վերայ գլխոյ լերինն բարձու``, իբրեւ զվաղահասուկն [381]թզոյ, զոր տեսեալ ուրուք` մինչչեւ ի ձեռն առեալ կամիցի կլանել:

28:4: Եւ եղիցի ծաղիկն յուսոյ թօթափեալ ՚ի փառաց անտի՝ ՚ի վերայ գլխոյ լերինն բարձու, իբրեւ զվաղահասուկն թզոյ. զոր տեսեալ ուրուք՝ մինչչեւ՛ ՚ի ձեռն առեալ՝ կամիցի կլանել[9877]։
[9877] Ոմանք. Եւ իբրեւ զվաղահասուկն։
4 եւ բարձր լերան գագաթին յուսոյ ծաղիկը փառքից պիտի թառամի ինչպէս վաղահաս թուզ, որ, երբ որեւէ մէկը նկատում է, դեռ ձեռքը չառած՝ ուզում է կուլ տալ:
4 Եւ պարարտ հովիտին գլուխը եղող անոր փառքերուն զարդը, Որ թառամեալ ծաղիկ մըն է, Հունձքէն առաջ վաղահաս թուզի պէս պիտի ըլլայ, Որ տեսնողը ձեռքը առածին պէս կը կլլէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:428:4 И с увядшим цветком красивого убранства его, который на вершине тучной долины, делается то же, что бывает с созревшею прежде времени смоквою, которую, как скоро кто увидит, тотчас берет в руку и проглатывает ее.
28:4 καὶ και and; even ἔσται ειμι be τὸ ο the ἄνθος ανθος flower τὸ ο the ἐκπεσὸν εκπιπτω fall out; fall off τῆς ο the ἐλπίδος ελπις hope τῆς ο the δόξης δοξα glory ἐπ᾿ επι in; on ἄκρου ακρον top; tip τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the ὑψηλοῦ υψηλος high; lofty ὡς ως.1 as; how πρόδρομος προδρομος forerunner σύκου συκον fig ὁ ο the ἰδὼν οραω view; see αὐτὸ αυτος he; him πρὶν πριν before ἢ η or; than εἰς εις into; for τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him λαβεῖν λαμβανω take; get θελήσει θελω determine; will αὐτὸ αυτος he; him καταπιεῖν καταπινω swallow; consume
28:4 וְֽ wᵊˈ וְ and הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be צִיצַ֤ת ṣîṣˈaṯ צִיצָה flower נֹבֵל֙ nōvˌēl נבל wither צְבִ֣י ṣᵊvˈî צְבִי beauty תִפְאַרְתֹּ֔ו ṯifʔartˈô תִּפְאֶרֶת splendour אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon רֹ֖אשׁ rˌōš רֹאשׁ head גֵּ֣יא gˈê גַּיְא valley שְׁמָנִ֑ים šᵊmānˈîm שָׁמָן fat כְּ kᵊ כְּ as בִכּוּרָהּ֙ vikkûrˌāh בִּכּוּרָה early fig בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning קַ֔יִץ qˈayiṣ קַיִץ summer אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִרְאֶ֤ה yirʔˈeh ראה see הָֽ hˈā הַ the רֹאֶה֙ rōʔˌeh ראה see אֹותָ֔הּ ʔôṯˈāh אֵת [object marker] בְּ bᵊ בְּ in עֹודָ֥הּ ʕôḏˌāh עֹוד duration בְּ bᵊ בְּ in כַפֹּ֖ו ḵappˌô כַּף palm יִבְלָעֶֽנָּה׃ ס yivlāʕˈennā . s בלע swallow
28:4. et erit flos decidens gloriae exultationis eius qui est super verticem vallis pinguium quasi temporaneum ante maturitatem autumni quod cum aspexerit videns statim ut manu tenuerit devorabit illudAnd the fading tower the glory of his joy, who is on the head of the fat valley, shall be as a hasty fruit before the ripeness of autumn: which when he that seeth it shall behold, as soon he taketh it in his hand, he will eat it up.
4. and the fading flower of his glorious beauty, which is on the head of the fat valley, shall be as the firstripe fig before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up.
28:4. And the falling flower, the glory of his exultation, who is at the summit of the fat valley, will be like a premature fruit before the ripeness of autumn, which, when the onlooker beholds it, as soon he takes it in his hand, he will devour it.
28:4. And the glorious beauty, which [is] on the head of the fat valley, shall be a fading flower, [and] as the hasty fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up.
And the glorious beauty, which [is] on the head of the fat valley, shall be a fading flower, [and] as the hasty fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up:

28:4 И с увядшим цветком красивого убранства его, который на вершине тучной долины, делается то же, что бывает с созревшею прежде времени смоквою, которую, как скоро кто увидит, тотчас берет в руку и проглатывает ее.
28:4
καὶ και and; even
ἔσται ειμι be
τὸ ο the
ἄνθος ανθος flower
τὸ ο the
ἐκπεσὸν εκπιπτω fall out; fall off
τῆς ο the
ἐλπίδος ελπις hope
τῆς ο the
δόξης δοξα glory
ἐπ᾿ επι in; on
ἄκρου ακρον top; tip
τοῦ ο the
ὄρους ορος mountain; mount
τοῦ ο the
ὑψηλοῦ υψηλος high; lofty
ὡς ως.1 as; how
πρόδρομος προδρομος forerunner
σύκου συκον fig
ο the
ἰδὼν οραω view; see
αὐτὸ αυτος he; him
πρὶν πριν before
η or; than
εἰς εις into; for
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
λαβεῖν λαμβανω take; get
θελήσει θελω determine; will
αὐτὸ αυτος he; him
καταπιεῖν καταπινω swallow; consume
28:4
וְֽ wᵊˈ וְ and
הָ֨יְתָ֜ה hˌāyᵊṯˈā היה be
צִיצַ֤ת ṣîṣˈaṯ צִיצָה flower
נֹבֵל֙ nōvˌēl נבל wither
צְבִ֣י ṣᵊvˈî צְבִי beauty
תִפְאַרְתֹּ֔ו ṯifʔartˈô תִּפְאֶרֶת splendour
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
רֹ֖אשׁ rˌōš רֹאשׁ head
גֵּ֣יא gˈê גַּיְא valley
שְׁמָנִ֑ים šᵊmānˈîm שָׁמָן fat
כְּ kᵊ כְּ as
בִכּוּרָהּ֙ vikkûrˌāh בִּכּוּרָה early fig
בְּ bᵊ בְּ in
טֶ֣רֶם ṭˈerem טֶרֶם beginning
קַ֔יִץ qˈayiṣ קַיִץ summer
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִרְאֶ֤ה yirʔˈeh ראה see
הָֽ hˈā הַ the
רֹאֶה֙ rōʔˌeh ראה see
אֹותָ֔הּ ʔôṯˈāh אֵת [object marker]
בְּ bᵊ בְּ in
עֹודָ֥הּ ʕôḏˌāh עֹוד duration
בְּ bᵊ בְּ in
כַפֹּ֖ו ḵappˌô כַּף palm
יִבְלָעֶֽנָּה׃ ס yivlāʕˈennā . s בלע swallow
28:4. et erit flos decidens gloriae exultationis eius qui est super verticem vallis pinguium quasi temporaneum ante maturitatem autumni quod cum aspexerit videns statim ut manu tenuerit devorabit illud
And the fading tower the glory of his joy, who is on the head of the fat valley, shall be as a hasty fruit before the ripeness of autumn: which when he that seeth it shall behold, as soon he taketh it in his hand, he will eat it up.
28:4. And the falling flower, the glory of his exultation, who is at the summit of the fat valley, will be like a premature fruit before the ripeness of autumn, which, when the onlooker beholds it, as soon he takes it in his hand, he will devour it.
28:4. And the glorious beauty, which [is] on the head of the fat valley, shall be a fading flower, [and] as the hasty fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up.
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Adam Clarke: Commentary on the Bible - 1831
28:4: The hasty fruit before the summer "The early fruit before the summer" - "No sooner doth the boccore, (the early fig), draw near to perfection in the middle or latter end of June, than the kermez or summer fig begins to be formed, though it rarely ripens before August; about which time the same tree frequently throws out a third crop, or the winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez, hanging and ripening upon the tree even after the leaves are shed; and, provided the winter proves mild and temperate, is gathered as a delicious morsel in the spring; "Shaw, Travels, p. 370, fol. The image was very obvious to the inhabitants of Judea and the neighboring countries, and is frequently applied by the prophets to express a desirable object; by none more elegantly than by Hos 9:10 : -
"Like grapes in the wilderness I found Israel;
Like the first ripe fig in her prime, I saw your fathers."
Which when he that looketh upon it seeth "Which whoso seeth, he plucketh it immediately" - For יראה yireh, which with הראה haroeh makes a miserable tautology, read, by a transposition of a letter, יארה yoreh; a happy conjecture of Houbigant. The image expresses in the strongest manner the great ease with which the Assyrians shall take the city and the whole kingdom, and the avidity with which they shall seize the rich prey without resistance.
Albert Barnes: Notes on the Bible - 1834
28:4: As the hasty fruit before the summer - The word rendered 'hasty fruit' (בכוּרה bikû râ h); in Arabic, bokkore; in Spanish, albacore), denotes the "early fig." this ripens in June; the common fig does not ripen until August. Shaw, in his "Travels," p. 370, says: 'No sooner does the "boccore" (the early fig) draw near to perfection in the middle or latter end of June, than the "kermez" or summer fig begins to be formed, though it rarely ripens before August, about which time the same tree frequently throws out a third crop, or the winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez, hanging and ripening on the tree after the leaves are shed; and provided the winter be mild and temperate it is gathered as a delicious morsel in the spring.' Robinson (George), ("Travels in Palestine and Syria," vol. i. p. 354), says, 'The fig tree, which delights in a rocky and parched soil, and is therefore often found in barren spots where nothing else will grow, is very common in Palestine and the East. The fruit is of two kinds, the "boccore" and the "kermouse." The black and white boccore, or early fig, is produced in May; but the kermouse, or the fig properly so called, which is preserved and exported to Europe, is rarely ripe before September.' Compare Hos 9:10. The phrase 'before the summer' means before the heat of the summer, when the common fig was usually ripe. The idea here is this, the early fig would be plucked and eaten with great greediness. So the city of Samaria would be seized upon and destroyed by its enemies.
Which when he that looketh upon it seeth ... - That is, as soon as he sees it he plucks it, and eats it at once. He does not lay it up for future use, but as soon as he has it in his hand he devours it. So soon as the Assyrian should see Samaria he would rush upon it, and destroy it. It was usual for conquerors to preserve the cities which they took in war for future use, and to make them a part of the strength or ornament of their kingdom. But Samaria was to be at once destroyed. Its inhabitants were to be carried away, and it would be demolished as greedily as a hungry man plucks and eats the first fig that ripens on the tree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: shall be: Isa 28:1; Psa 73:19, Psa 73:20; Hos 6:4, Hos 9:10, Hos 9:11, Hos 9:16, Hos 13:1, Hos 13:15; Jam 1:10, Jam 1:11
the hasty: "No sooner," says Dr. Shaw, "doth the boccore (or early fig) draw near to perfection in the middle or latter end of June, than the kermez or summer fig, begins to be formed, though it rarely ripens before August; about which time the same tree frequently throws out a third crop, or winter fig, as we may call it. This is usually of a much longer shape and darker complexion than the kermez hanging and ripening upon the tree, even after the leaves are shed; and, provided the winter proves mild and temperate, is gathered as a delicious morsel in the spring." Mic 7:1; Nah 3:12; Rev 6:13
eateth: Heb. swalloweth
Geneva 1599
28:4 And the glorious beauty, which [is] on the head of the rich valley, shall be a fading flower, [and] as (d) the early fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up.
(d) Which is not of long continuance, but is soon ripe and first eaten.
John Gill
28:4 And the glorious beauty which is on the head of the fat valley,.... Meaning the riches and fruitfulness of the ten tribes, and especially of Samaria the head of them:
shall be a fading flower; as before declared, Is 28:1 and here repeated to show the certainty of it, and to awaken their attention to it:
and as the hasty fruit before the summer; the first ripe fruit, that which is ripe before the summer fruits in common are. The Septuagint render it the first ripe fig; and so the Targum and Aben Ezra:
which when he that looketh upon it seeth it; that it is goodly and desirable, and so gathers it, Mic 7:1,
while it is yet in his hand he eateth it up; and as soon as he has got it into his hand, he cannot keep it there to look at, or forbear eating it, but greedily devours it, and swallows it down at once; denoting what a desirable prey the ten tribes would be to the Assyrian monarch, and how swift, sudden, and inevitable, would be their destruction.
John Wesley
28:4 He eateth - Which, as soon as a man sees he plucks it off, and devours it, as soon as he can get it into his hand. And so shall it be with Ephraim's glory, which his enemies shall devour greedily.
Robert Jamieson, A. R. Fausset and David Brown
28:4 Rather, "the fading flower, their glorious beauty (Is 28:1), which is on the head of the fat (fertile) valley, shall be as the early fig" [G. V. SMITH]. Figs usually ripened in August; but earlier ones (Hebrew bikkurah, Spanish bokkore) in June, and were regarded as a delicacy (Jer 24:2; Hos 9:10; Mic 7:1).
while it is yet--that is, immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered cities were often spared.
28:528:5: Յաւուր յայնմիկ եղիցի Տէր զօրութեանց՝ պսակ յուսոյ գործեալ ՚ի փառս մնացելոց ժողովրդեանն,
5 Այն օրը Զօրութիւնների Տէրը յոյսի նրբահիւս պսակ պիտի դառնայ՝ պատրաստուած ի փառս ժողովրդի մնացորդների,
5 Այն օրը զօրքերու Տէրը իր ժողովուրդին մնացորդին Փառաւոր պսակ ու շքեղ թագ պիտի ըլլայ
Յաւուր յայնմիկ եղիցի Տէր զօրութեանց պսակ [382]յուսոյ գործեալ ի փառս`` մնացելոց ժողովրդեանն:

28:5: Յաւուր յայնմիկ եղիցի Տէր զօրութեանց՝ պսակ յուսոյ գործեալ ՚ի փառս մնացելոց ժողովրդեանն,
5 Այն օրը Զօրութիւնների Տէրը յոյսի նրբահիւս պսակ պիտի դառնայ՝ պատրաստուած ի փառս ժողովրդի մնացորդների,
5 Այն օրը զօրքերու Տէրը իր ժողովուրդին մնացորդին Փառաւոր պսակ ու շքեղ թագ պիտի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
28:528:5 В тот день Господь Саваоф будет великолепным венцом и славною диадемою для остатка народа Своего,
28:5 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὁ ο the στέφανος στεφανος.1 wreath; laurel τῆς ο the ἐλπίδος ελπις hope ὁ ο the πλακεὶς πλεκω plait τῆς ο the δόξης δοξα glory τῷ ο the καταλειφθέντι καταλειπω leave behind; remain μου μου of me; mine λαῷ λαος populace; population
28:5 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִֽהְיֶה֙ yˈihyeh היה be יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service לַ la לְ to עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath צְבִ֔י ṣᵊvˈî צְבִי beauty וְ wᵊ וְ and לִ li לְ to צְפִירַ֖ת ṣᵊfîrˌaṯ צְפִירָה [uncertain] תִּפְאָרָ֑ה tifʔārˈā תִּפְאָרָה splendour לִ li לְ to שְׁאָ֖ר šᵊʔˌār שְׁאָר rest עַמֹּֽו׃ ʕammˈô עַם people
28:5. in die illa erit Dominus exercituum corona gloriae et sertum exultationis residuo populi suiIn that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people:
5. In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people:
28:5. In that day, the Lord of hosts will be the crown of glory and the wreath of exultation for the remnant of his people.
28:5. In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people:

28:5 В тот день Господь Саваоф будет великолепным венцом и славною диадемою для остатка народа Своего,
28:5
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ο the
στέφανος στεφανος.1 wreath; laurel
τῆς ο the
ἐλπίδος ελπις hope
ο the
πλακεὶς πλεκω plait
τῆς ο the
δόξης δοξα glory
τῷ ο the
καταλειφθέντι καταλειπω leave behind; remain
μου μου of me; mine
λαῷ λαος populace; population
28:5
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִֽהְיֶה֙ yˈihyeh היה be
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
לַ la לְ to
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
צְבִ֔י ṣᵊvˈî צְבִי beauty
וְ wᵊ וְ and
לִ li לְ to
צְפִירַ֖ת ṣᵊfîrˌaṯ צְפִירָה [uncertain]
תִּפְאָרָ֑ה tifʔārˈā תִּפְאָרָה splendour
לִ li לְ to
שְׁאָ֖ר šᵊʔˌār שְׁאָר rest
עַמֹּֽו׃ ʕammˈô עַם people
28:5. in die illa erit Dominus exercituum corona gloriae et sertum exultationis residuo populi sui
In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people:
28:5. In that day, the Lord of hosts will be the crown of glory and the wreath of exultation for the remnant of his people.
28:5. In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: В тот день, т. е. в день погибели Самарии.

Венцом и славною диадемою. Если Самария гордо называла саму себя венком Израильского царства, то для Иудейского царства венком будет сам Всевышний, Который Своею милостью прославит преданный Ему город Иерусалим и будет являть здесь свое особое присутствие.

Духом правосудия, т. е. Сам Господь будет действовать через судей и начальников как Бог правосудия.

Мужеством, т. е. Он будет внушать мужество вождям иудейским.

До ворот. Иудейские вожди подойдут ко вратам своих врагов, ранее осаждавших иудейские города, столицам и крепостям неприятельским (1: Мак 5:22).
Adam Clarke: Commentary on the Bible - 1831
28:5: In that day - Thus far the prophecy relates to the Israelites, and manifestly denounces their approaching destruction by Shalmaneser. Here it turns to the two tribes of Judah and Benjamin, the remnant of God's people who were to continue a kingdom after the final captivity of the Israelites. It begins with a favorable prognostication of their affairs under Hezekiah; but soon changes to reproofs and threatenings for their intemperance, disobedience, and profaneness.
Jonathan's Targum on this verse is worthy of notice: "In that time Messiah, the Lord of hosts משיחא דיי צבאות meshicha dayai tsebaoth, shall be a crown of joy and a diadem of praise to the residue of his people." Kimchi says the rabbins in general are of this opinion. Here then the rabbins, and their most celebrated Targum, give the incommunicable name, יהוה צבאות Yehovah tsebaoth, the Lord of hosts, to our ever blessed Redeemer, Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
28:5: In that day - This verse commences a new subject, and affirms that while the kingdom of Israel should be destroyed, the kingdom of Judah would be preserved, and restored (compare isa 7-9)
Be for a crown of glory - He shall reign there as its king, and he shall guard and defend the remnant of his people there. This reign of Yahweh shall be to them better than palaces, towers, walls, and fruitful fields, and shall be a more glorious ornament than the proud city of Samaria was to the kingdom of Israel.
And for a diadem of beauty - A beautiful garland. The phrase stands opposed to the wreath of flowers or the diadem which was represented Isa 28:1, Isa 28:3 as adorning the kingdom and capital of Israel. Yahweh and his government would be to them their chief glory and ornament.
Unto the residue of his people - To the kingdom of Judah, comprising the two tribes of Judah and Benjamin. This doubtless refers to the comparatively prosperous and happy times of the reign of Hezekiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: shall the: Isa 41:16, Isa 45:25, Isa 60:1-3, Isa 60:19, Isa 62:3; Jer 9:23, Jer 9:24; Zac 6:13-15; Luk 2:32; Co1 1:30, Co1 1:31; Co2 4:17; Pe1 5:4
for a diadem: Job 29:14; Psa 90:16, Psa 90:17
residue: Isa 10:20, Isa 10:21, Isa 11:16, Isa 37:31, Isa 37:32; Rom 11:5, Rom 11:6
Carl Friedrich Keil and Franz Delitzsch
28:5
The threat is now followed by a promise. This is essentially the same in character as Is 4:2-6. The place of the false glory thus overthrown is now filled by a glory that is divine and true. "In that day will Jehovah of hosts be the adorning crown and the splendid diadem to the remnant of His people; and the spirit of justice to them that sit on the judgment-seat, and heroic strength to them that drive back war at the gate." "The remnant of His people" (שׁאר with a fixed kametz, as in Is 21:17) is not Judah, as distinguished from Ephraim that had utterly perished; but Judah and the remaining portion of Ephraim, as distinguished from the portion which had perished. After the perishable thin in which they gloried had been swept away, the eternal person of Jehovah Himself would be the ornament and pride of His people. He, the Lord of the seven spirits (Is 11:1), would be to this remnant of His people the spirit of right and heroic strength. There would be an end to unjust judging and powerless submission. The judges are called "those who sit ‛al-hammishpât" in the sense of "on the seat of judgment" (Ps 9:5; Ps 122:5); the warriors are called "those who press back milchâmâh shâ‛râh" (war at the gate), i.e., either war that has reached their own gate (Is 22:7), or war which they drive back as far as the gate of the enemy (2Kings 11:23; 1 Macc. 5:22). The promise in this last passage corresponds to Mic 5:4-5. The athnach in Is 28:6 ought to stand at hammishpât; the second clause of the v. may be completed from the first, ולגבוּרה being equivalent to גבורה ולרוח, and משיבי to למישבי. We might regard 2 Chron 30 as a fulfilment of what is predicted in Is 28:6, if the feast of passover there described really fell in the age succeeding the fall of Samaria; for this feast of passover did furnish a representation and awaken a consciousness of that national unity which had been interrupted from the time of Rehoboam. But if we read the account in the Chronicles with unprejudiced minds, it is impossible to shut our eyes to the fact that this feast of passover took place in the second month of the first year of Hezekiah's reign, and therefore not after the depopulation of the northern kingdom by Shalmanassar, but after the previous and partial depopulation by Tiglath-pileser. In fact, the fulfilment cannot be looked for at all in the space between the sixth and fourteenth years of Hezekiah, since the condition of Judah during that time does not answer at all to the promises given above. The prophet here foretells what might be hoped for, when Asshur had not only humbled Ephraim, but Judah also. The address consists of two connected halves, the promising beginnings of which point to one and the same future, and lay hold of one another.
Geneva 1599
28:5 In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, to the (e) remnant of his people,
(e) Signifying that the faithful who do not put their trust in any worldly prosperity but made God their glory, will be preserved.
John Gill
28:5 In that day shall the Lord of hosts be for a crown of glory,.... Or, "glorious crown" (p); surrounding, adorning, and protecting his people; granting them his presence; giving them his grace, and large measures of it; causing them to live soberly, righteously, and godly: this stands opposed to "the crown of pride" before mentioned, and refers to the time when that should be trampled under foot, or when the ten tribes should be carried into captivity, which was in the sixth year of Hezekiah's reign, 4Kings 18:10 at which time, and in whose reign, as well as in the reign of Josiah, this prophecy had its accomplishment:
and for a diadem of beauty: or, "a beautiful diadem" (q); the same as expressed by different words, for the confirmation and illustration of it:
unto the residue of his people; the Arabic version adds, "in Egypt"; the people that remained there, when the others were carried captive, but without any foundation. Jarchi interprets it of the righteous that were left in it, in Samaria, or in Ephraim, in the ten tribes before spoken of; but it is to be understood, as Kimchi observes, of the other two tribes, Judah and Benjamin, which remained in their own land, when others were carried captive, to whom God gave his favours, spiritual and temporal, in the times of Hezekiah and Josiah; and especially the former is meant, and who was a type of Christ, to whom this passage may be applied, who is the glory of his people Israel; and so the Targum paraphrases it,
"in that day shall the Messiah of the Lord of hosts be for a crown of joy;''
and Kimchi says their Rabbins expound this of the King Messiah, in time to come, when both the kingly and priestly glory should be restored; the one being signified by the "crown of glory", the other by the "diadem of beauty".
(p) "pro corona decora", Piscator. (q) "et pro diademate ornante", Piscator.
John Wesley
28:5 In that day - When the kingdom of Israel shall be destroyed. A diadem - God shall give eminent glory and beauty, to the kingdom of Judah.
Robert Jamieson, A. R. Fausset and David Brown
28:5 The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.
crown--in antithesis to the "fading crown" of Ephraim (Is 28:1, Is 28:3).
the residue--primarily, Judah, in the prosperous reign of Hezekiah (4Kings 18:7), antitypically, the elect of God; as He here is called their "crown and diadem," so are they called His (Is 62:3); a beautiful reciprocity.
28:628:6: զի մնասցեն ոգւով դատաստանի. եւ դատաստանա՛ւ եւ զօրութեամբ արգելուցու ՚ի ծուլութենէ։
6 որպէսզի նրանք լինեն հոգով արդար ու դատաստանի երկիւղով յետ կանգնեն ծուլութիւնից:
6 Եւ դատաստանի նստողին՝ արդարութեան ոգի Ու պատերազմը դէպի թշնամիին դուռը դարձնողին զօրութիւն պիտի ըլլայ։
[383]զի մնասցեն ոգւով դատաստանի. եւ դատաստանաւ եւ զօրութեամբ արգելուցու ի ծուլութենէ:

28:6: զի մնասցեն ոգւով դատաստանի. եւ դատաստանա՛ւ եւ զօրութեամբ արգելուցու ՚ի ծուլութենէ։
6 որպէսզի նրանք լինեն հոգով արդար ու դատաստանի երկիւղով յետ կանգնեն ծուլութիւնից:
6 Եւ դատաստանի նստողին՝ արդարութեան ոգի Ու պատերազմը դէպի թշնամիին դուռը դարձնողին զօրութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:628:6 и духом правосудия для сидящего в судилище и мужеством для отражающих неприятеля до ворот.
28:6 καταλειφθήσονται καταλειπω leave behind; remain ἐπὶ επι in; on πνεύματι πνευμα spirit; wind κρίσεως κρισις decision; judgment ἐπὶ επι in; on κρίσιν κρισις decision; judgment καὶ και and; even ἰσχὺν ισχυς force κωλύων κωλυω prevent; withhold ἀνελεῖν αναιρεω eliminate; take up
28:6 וּ û וְ and לְ lᵊ לְ to ר֖וּחַ rˌûₐḥ רוּחַ wind מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice לַ la לְ to † הַ the יֹּושֵׁב֙ yyôšˌēv ישׁב sit עַל־ ʕal- עַל upon הַ ha הַ the מִּשְׁפָּ֔ט mmišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and לִ֨ lˌi לְ to גְבוּרָ֔ה ḡᵊvûrˈā גְּבוּרָה strength מְשִׁיבֵ֥י mᵊšîvˌê שׁוב return מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war שָֽׁעְרָה׃ ס šˈāʕᵊrā . s שַׁעַר gate
28:6. et spiritus iudicii sedenti super iudicium et fortitudo revertentibus de bello ad portamAnd a spirit of judgment to him that sitteth in judgment, and strength to them that return out of the battle to the gate.
6. and for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn back the battle at the gate.
28:6. And he will be the spirit of judgment for those who sit in judgment, and the strength of those who return from war to the gates.
28:6. And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate.
And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate:

28:6 и духом правосудия для сидящего в судилище и мужеством для отражающих неприятеля до ворот.
28:6
καταλειφθήσονται καταλειπω leave behind; remain
ἐπὶ επι in; on
πνεύματι πνευμα spirit; wind
κρίσεως κρισις decision; judgment
ἐπὶ επι in; on
κρίσιν κρισις decision; judgment
καὶ και and; even
ἰσχὺν ισχυς force
κωλύων κωλυω prevent; withhold
ἀνελεῖν αναιρεω eliminate; take up
28:6
וּ û וְ and
לְ lᵊ לְ to
ר֖וּחַ rˌûₐḥ רוּחַ wind
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
לַ la לְ to
הַ the
יֹּושֵׁב֙ yyôšˌēv ישׁב sit
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּשְׁפָּ֔ט mmišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
לִ֨ lˌi לְ to
גְבוּרָ֔ה ḡᵊvûrˈā גְּבוּרָה strength
מְשִׁיבֵ֥י mᵊšîvˌê שׁוב return
מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war
שָֽׁעְרָה׃ ס šˈāʕᵊrā . s שַׁעַר gate
28:6. et spiritus iudicii sedenti super iudicium et fortitudo revertentibus de bello ad portam
And a spirit of judgment to him that sitteth in judgment, and strength to them that return out of the battle to the gate.
28:6. And he will be the spirit of judgment for those who sit in judgment, and the strength of those who return from war to the gates.
28:6. And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:6: The battle to the gate "The war to the gate of the enemy" - That is, who pursue the fleeing enemy even to the very gates of their own city. "But we were upon them even unto the entering of the gate," Sa2 11:23; that is, we drove the enemy back to their own gates. See also Sa1 17:52. The Targum says, The Messiah shall give the victory to those who go out to battle, that he may bring them back to their own houses in peace.
Albert Barnes: Notes on the Bible - 1834
28:6: And for a spirit of judgment - (compare the note at Isa 1:26; Isa 11:2). The sense of this passage is, that Jehovah would enlighten the judges of the land, so that they should understand what was right, and be disposed to do it.
To him that sitteth in judgment - This is to be understood collectively, and means those who sat upon the bench of justice; that is, the magistracy in general.
And for strength to to them that turn the battle to the gate - That is, to the very gate of their enemies; who not only repel their foes from their own city, but who drive them even to the gates of their own cities, and besiege them there. Thus Sa2 11:23 : 'And we were upon them even unto the entering of the gate;' that is, we drove them back unto their own gates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: for a spirit: Isa 11:2-4, Isa 32:15, Isa 32:16; Gen 41:38, Gen 41:39; Num 11:16, Num 11:17, Num 27:16-18; Kg1 3:28; Psa 72:1-4; Pro 20:8; Joh 3:34, Joh 5:30; Co1 12:8
and for strength: Deu 20:4; Jos 1:9; Psa 18:32-34, Psa 46:1, Psa 46:11
Geneva 1599
28:6 And for a spirit of judgment to him that sitteth in judgment, and for (f) strength to them that turn the battle to the gate.
(f) He will give counsel to the governor and strength to the captain to drive the enemies in at their own gates.
John Gill
28:6 And for a spirit of judgment to him that sitteth in judgment,.... That is, as the Lord would give honour and glory to the people in general, so wisdom and prudence, a spirit of judgment and discerning, to the king in particular, who sat on the throne of judgment to do justice, and execute judgment among his subjects: though this need not be restrained to the king, but be applied to all the judges and magistrates in the land, who sat and heard causes and complaints brought before them, for which they should be qualified by the Lord; so Aben Ezra interprets it of the sanhedrim:
and for strength to them that turn the battle to the gate; as wisdom is promised to the king and judges of the land, so strength of body and mind, valour and courage, to the prince and his army; so that they should turn the battle, and cause their enemies to fly before them, and pursue them to the very gates of their cities, as Hezekiah did, 4Kings 18:8. The Syriac version is, "who turn the battle from the gate"; who, when besieged, sally out upon the besiegers, and drive them from their gates, oblige them to break up the siege, and fly before them. The Vulgate Latin version renders it, "and strength to them that return from war to the gate": that come home victorious to their own houses; and so the Targum,
"that he may give victory to them that go out in war, to return them in peace to their own houses.''
Wisdom in the cabinet and courts of judicature, and courage in the camp, are two great blessings to a nation, and serve much to explain the glory and beauty before promised.
John Wesley
28:6 To them - Who not only drive their enemies from their land, but pursue them into their own lands, and besiege them in their own cities.
Robert Jamieson, A. R. Fausset and David Brown
28:6 Jehovah will inspire their magistrates with justice, and their soldiers with strength of spirit.
turn . . . battle to . . . gate--the defenders of their country who not only repel the foe from themselves, but drive him to the gates of his own cities (2Kings 11:23; 4Kings 18:8).
28:728:7: Զի նոքա գինւո՛վ մոլորեալ են, մոլորեցան վասն ցքւոյն. քահանայն եւ մարգարէ յիմարեցա՛ն վասն ցքւոյ, ընկղմեցա՛ն վասն գինւոյ. դանդաչեցի՛ն յարբեցութենէ ցքոյն. մոլորեցան՝ զի ա՛յն ինքն է յիմարութիւն[9878]։ [9878] Ոմանք. Քահանայք եւ մարգարէք յիմա՛՛։
7 Արդարեւ, նրանք մոլորուած են գինիով, նրանք իրենց կորցրին օղու համար. քահանան ու մարգարէն օղու համար յիմարացան, գինու համար ցնորուեցին. օղով հարբած՝ նրանք դանդաչեցին ու մոլորուեցին, որովհետեւ դա ինքնին յիմարութիւն է:
7 Բայց ասոնք ալ գինիով կը մոլորին Ու ցքիով կ’երերան։Քահանան ու մարգարէն ցքիով կը մոլորին. Անոնք գինիէն կը շփոթին, ցքիէն կը դանդաչեն, Տեսիլքի մէջ կը մոլորին ու դատաստանի մէջ կը սխալին.
զի նոքա գինւով մոլորեալ են, մոլորեցան վասն ցքւոյն. քահանայն եւ մարգարէ յիմարեցան վասն ցքւոյ, ընկղմեցան վասն գինւոյ. դանդաչեցին յարբեցութենէ ցքւոյն, մոլորեցան` [384]զի այն ինքն է յիմարութիւն:

28:7: Զի նոքա գինւո՛վ մոլորեալ են, մոլորեցան վասն ցքւոյն. քահանայն եւ մարգարէ յիմարեցա՛ն վասն ցքւոյ, ընկղմեցա՛ն վասն գինւոյ. դանդաչեցի՛ն յարբեցութենէ ցքոյն. մոլորեցան՝ զի ա՛յն ինքն է յիմարութիւն[9878]։
[9878] Ոմանք. Քահանայք եւ մարգարէք յիմա՛՛։
7 Արդարեւ, նրանք մոլորուած են գինիով, նրանք իրենց կորցրին օղու համար. քահանան ու մարգարէն օղու համար յիմարացան, գինու համար ցնորուեցին. օղով հարբած՝ նրանք դանդաչեցին ու մոլորուեցին, որովհետեւ դա ինքնին յիմարութիւն է:
7 Բայց ասոնք ալ գինիով կը մոլորին Ու ցքիով կ’երերան։Քահանան ու մարգարէն ցքիով կը մոլորին. Անոնք գինիէն կը շփոթին, ցքիէն կը դանդաչեն, Տեսիլքի մէջ կը մոլորին ու դատաստանի մէջ կը սխալին.
zohrab-1805▾ eastern-1994▾ western am▾
28:728:7 Но и эти шатаются от вина и сбиваются с пути от сикеры; священник и пророк спотыкаются от крепких напитков; побеждены вином, обезумели от сикеры, в видении ошибаются, в суждении спотыкаются.
28:7 οὗτοι ουτος this; he γὰρ γαρ for οἴνῳ οινος wine πεπλανημένοι πλαναω mislead; wander εἰσίν ειμι be ἐπλανήθησαν πλαναω mislead; wander διὰ δια through; because of τὸ ο the σικερα σικερα beer; fermented liquor ἱερεὺς ιερευς priest καὶ και and; even προφήτης προφητης prophet ἐξέστησαν εξιστημι astonish; beside yourself διὰ δια through; because of τὸν ο the οἶνον οινος wine ἐσείσθησαν σειω shake ἀπὸ απο from; away τῆς ο the μέθης μεθη drunkenness τοῦ ο the σικερα σικερα beer; fermented liquor ἐπλανήθησαν πλαναω mislead; wander τοῦτ᾿ ουτος this; he ἔστι ειμι be φάσμα φασμα apparition; phantom
28:7 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these בַּ ba בְּ in † הַ the יַּ֣יִן yyˈayin יַיִן wine שָׁג֔וּ šāḡˈû שׁגה err וּ û וְ and בַ va בְּ in † הַ the שֵּׁכָ֖ר ššēḵˌār שֵׁכָר strong drink תָּע֑וּ tāʕˈû תעה err כֹּהֵ֣ן kōhˈēn כֹּהֵן priest וְ wᵊ וְ and נָבִיא֩ nāvî נָבִיא prophet שָׁג֨וּ šāḡˌû שׁגה err בַ va בְּ in † הַ the שֵּׁכָ֜ר ššēḵˈār שֵׁכָר strong drink נִבְלְע֣וּ nivlᵊʕˈû בלע confuse מִן־ min- מִן from הַ ha הַ the יַּ֗יִן yyˈayin יַיִן wine תָּעוּ֙ tāʕˌû תעה err מִן־ min- מִן from הַ ha הַ the שֵּׁכָ֔ר ššēḵˈār שֵׁכָר strong drink שָׁגוּ֙ šāḡˌû שׁגה err בָּֽ bˈā בְּ in † הַ the רֹאֶ֔ה rōʔˈeh רֹאֶה vision פָּק֖וּ pāqˌû פוק totter פְּלִילִיָּֽה׃ pᵊlîliyyˈā פְּלִילִיָּה decision
28:7. verum hii quoque prae vino nescierunt et prae ebrietate erraverunt sacerdos et propheta nescierunt prae ebrietate absorti sunt a vino erraverunt in ebrietate nescierunt videntem ignoraverunt iudiciumBut these also have been ignorant through wine, and through drunkenness have erred: the priest and the prophet have been ignorant through drunkenness, they are swallowed up with wine, they have gone astray in drunkenness, they have not known him that seeth, they have been ignorant of judgment.
7. But these also have erred through wine, and through strong drink are gone astray; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are gone astray through strong drink; they err in vision, they stumble in judgment.
28:7. Yet truly, these also have been ignorant due to wine, and they have gone astray due to inebriation. The priest and the prophet have been ignorant because of inebriation. They have been absorbed by wine. They have staggered in drunkenness. They have not known the One who sees. They have been ignorant of judgment.
28:7. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment:

28:7 Но и эти шатаются от вина и сбиваются с пути от сикеры; священник и пророк спотыкаются от крепких напитков; побеждены вином, обезумели от сикеры, в видении ошибаются, в суждении спотыкаются.
28:7
οὗτοι ουτος this; he
γὰρ γαρ for
οἴνῳ οινος wine
πεπλανημένοι πλαναω mislead; wander
εἰσίν ειμι be
ἐπλανήθησαν πλαναω mislead; wander
διὰ δια through; because of
τὸ ο the
σικερα σικερα beer; fermented liquor
ἱερεὺς ιερευς priest
καὶ και and; even
προφήτης προφητης prophet
ἐξέστησαν εξιστημι astonish; beside yourself
διὰ δια through; because of
τὸν ο the
οἶνον οινος wine
ἐσείσθησαν σειω shake
ἀπὸ απο from; away
τῆς ο the
μέθης μεθη drunkenness
τοῦ ο the
σικερα σικερα beer; fermented liquor
ἐπλανήθησαν πλαναω mislead; wander
τοῦτ᾿ ουτος this; he
ἔστι ειμι be
φάσμα φασμα apparition; phantom
28:7
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
בַּ ba בְּ in
הַ the
יַּ֣יִן yyˈayin יַיִן wine
שָׁג֔וּ šāḡˈû שׁגה err
וּ û וְ and
בַ va בְּ in
הַ the
שֵּׁכָ֖ר ššēḵˌār שֵׁכָר strong drink
תָּע֑וּ tāʕˈû תעה err
כֹּהֵ֣ן kōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
נָבִיא֩ nāvî נָבִיא prophet
שָׁג֨וּ šāḡˌû שׁגה err
בַ va בְּ in
הַ the
שֵּׁכָ֜ר ššēḵˈār שֵׁכָר strong drink
נִבְלְע֣וּ nivlᵊʕˈû בלע confuse
מִן־ min- מִן from
הַ ha הַ the
יַּ֗יִן yyˈayin יַיִן wine
תָּעוּ֙ tāʕˌû תעה err
מִן־ min- מִן from
הַ ha הַ the
שֵּׁכָ֔ר ššēḵˈār שֵׁכָר strong drink
שָׁגוּ֙ šāḡˌû שׁגה err
בָּֽ bˈā בְּ in
הַ the
רֹאֶ֔ה rōʔˈeh רֹאֶה vision
פָּק֖וּ pāqˌû פוק totter
פְּלִילִיָּֽה׃ pᵊlîliyyˈā פְּלִילִיָּה decision
28:7. verum hii quoque prae vino nescierunt et prae ebrietate erraverunt sacerdos et propheta nescierunt prae ebrietate absorti sunt a vino erraverunt in ebrietate nescierunt videntem ignoraverunt iudicium
But these also have been ignorant through wine, and through drunkenness have erred: the priest and the prophet have been ignorant through drunkenness, they are swallowed up with wine, they have gone astray in drunkenness, they have not known him that seeth, they have been ignorant of judgment.
28:7. Yet truly, these also have been ignorant due to wine, and they have gone astray due to inebriation. The priest and the prophet have been ignorant because of inebriation. They have been absorbed by wine. They have staggered in drunkenness. They have not known the One who sees. They have been ignorant of judgment.
28:7. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment.
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
7-8: Но и эти шатаются. К сожалению, говорит пророк, в настоящее время и руководители Иерусалима стоят не на высоте своего призвания. Они пьяны и в прямом, и в переносном смысле этого слова. Выражения, какие здесь употребляет пророк, очень характеристичны для данного случая (schagu - tou, cshagu - tou, sсhagu - paku): они напоминают о несвязаных речах пьяных людей.

В видении (roeh), т. е. в такие моменты, когда душа пророка вся должна быть напоена Духом Божиим, пророки иудейские находятся в состоянии опьянения. Конечно, здесь едва ли можно разуметь истинных пророков. Это скорее те, которые ложно называли себя поклонниками Господа.

В суждении, т. е. во время составления судебных решений. Речь идет о судьях. [Эти три стиха не совпадают со Славянским переводом 70-и. Например, очень сильный момент - в 8-м стихе - проклятие на употребляющих вино и сикеру жрецов и пророков - Проклятие пояст сей совет, сей совет ради лихоимства. Прим. ред. ]
Albert Barnes: Notes on the Bible - 1834
28:7: But they also have erred through wine - In the pRev_ious verses the prophet had said that the kingdom of Judah should be saved, while that of Ephraim should be destroyed. Yet he does not deny that they also were guilty of crimes for which punishment would come upon them. To portray these crimes, and to declare the certain judgment which awaited them, is the design of the remainder of the chapter. The word rendered 'have erred' (שׁגוּ shâ gû) refers usually to the fact that people "stagger" or "reel" through wine, and is applied commonly to those who are intoxicated Pro 20:1. The subsequent part of this verse shows, however, that it does not refer merely to the fact that they stagger and reel as intemperate people do, but that it had an effect on their 'vision' and 'judgment;' that is, it disqualified them for the discharge of their duties as priests and as prophets. In this part of the verse, however, the simple idea is, that they reel or stagger through wine, that is, they are addicted to intoxication. In the subsequent part of the verse the prophet states the effect in producing indistinctness of vision and error of judgment.
And through strong drink - (see the note at Isa 5:11).
They are out of the way - (תעוּ tā‛ û). They wander; stagger; reel (compare the notes at Isa 19:14).
The priest and the prophet - Probably these persons are specified to denote the higher classes of society. It is probable that the prophet also designs to indicate the enormity of the sins of the nation, from the fact that those who were especially devoted to religion, and who were supposed to have immediate communication with God, were addicted to intemperance.
They are swallowed up of wine - They are completely absorbed by it (see the note at Isa 25:7); they not only themselves indulge in its use, but they are themselves, as it were, swallowed up by it, so that their reason, and strength, and virtue are all gone - as a vessel is absorbed in a maelstrom or whirlpool.
They err in vision - For the sense of the word 'vision,' see the note at Isa 1:1. The prophet here states the effect of the use of wine and strong drink on their mental and moral powers. It was the office of the prophets to declare the will of God; probably also to explain the sense of the sacred Scriptures, and to address the people on their duty. Here the prophet says that the effect of their intemperance was that they had themselves no correct and clear views of the truth, and that they led the people into error.
They stumble in judgment - There were many important subjects on which the priests sat in judgment among the Hebrews, particularly in all matters pertaining to religion. By the influence of intoxicating liquors they were disqualified for the high and holy functions of their office; and the consequence was, that the nation was corrupt, and was exposed to the heavy judgments of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: erred: Isa 19:14, Isa 56:10-12; Lev 10:9, Lev 10:10; Pro 20:1, Pro 31:4, Pro 31:5; Ecc 10:17; Eze 44:21; Hos 4:11; Mic 2:11; Mat 24:29; Luk 21:34; Eph 5:28
are swallowed: Psa 107:27 *marg.
err in: Isa 3:12, Isa 9:16; Jer 14:14, Jer 23:13, Jer 23:16; Lam 2:4; Eze 13:7; Hos 4:12
Carl Friedrich Keil and Franz Delitzsch
28:7
With the words, "and they also," the prophet commences the second half of the address, and passes from Ephraim to Judah. "And they also reel with wine, and are giddy with meth; priest and prophet reel with meth, are swallowed up by wine: they are giddy with meth, reel when seeing visions, stagger when pronouncing judgment. For all tables are full of filthy vomit, without any more place." The Judaeans are not less overcome with wine than the Ephraimites, and especially the rulers of Judah. In wicked violation of the law of God, which prohibited the priests from drinking strong drink when performing priestly service, and that on pain of death (Lev 10:9, cf., Ezek 44:21), they were intoxicated even in the midst of their prophetic visions (הראה, literally "the thing seeing," then the act of seeing; equivalent to ראי, like חזה in Is 28:15 = חזוּת; Olshausen, 176, c), and when passing judicial sentences. In the same way Micah also charges the prophets and priests with being drunkards (Mic 3:1., cf., Is 2:11). Isaiah's indignation is manifested in the fact, that in the words which he uses he imitates the staggering and stumbling of the topers; like the well-known passage, Sta pes sta mi pes stas pes ne labere mi pes. Observe, for example, the threefold repetition of shâgu - tâghu, shâgu - tâghu, shâgu - pâqu. The hereditary priests and the four prophets represent the whole of the official personages. The preterites imply that drunkenness had become the fixed habit of the holders of these offices. The preposition בּ indicates the cause ("through," as in 2Kings 13:28 and Esther 1:10), and min the effect proceeding from the cause (in consequence of wine). In v. 8 we can hear them vomit. We have the same combination of the and צ in the verb kotzen, Gothic kozan. All the tables of the carousal are full, without there being any further room (cf., Is 5:8); everything swims with vomit. The prophet paints from nature, here without idealizing. He receives their conduct as it were in a mirror, and then in the severest tones holds up this mirror before them, adults though they were.
Geneva 1599
28:7 But (g) they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are overwhelmed with wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment.
(g) Meaning, the hypocrites who were among them, and were altogether corrupt in life and doctrine, which is here meant by drunkenness and vomiting.
John Gill
28:7 But they also have erred through wine,.... Either they that sat in judgment, and turned the battle to the gate, as Jarchi interprets it: or rather, since the Lord was a spirit of judgment and strength to those, the two tribes of Judah and Benjamin in later times are meant, in the latter end of Hezekiah's reign, or in the times of Manasseh, or nearer the Babylonish captivity; these tribes, which professed the true religion, and who had the word, and worship, and ordinances of God among them, even these were guilty of the same sin of drunkenness, as the ten tribes that had apostatized; there were the drunkards of Judah, as well Ephraim, who "erred through wine"; they erred and strayed from the rule of the divine word by excessive drinking, and this led them on to other sins, as drunkenness commonly does; and they were not only through it guilty of errors in practice, but in principle also; they made sad mistakes, as in life and conversation, so in doctrine, their memories, understandings, and judgments, being sadly affected and beclouded through this sin:
and through strong drink are out the of way; of God and his word; out of the way of truth and godliness: it signifies the same as before, only expressed in different words. The Targum renders the word for "strong drink", which designs any liquor that makes men drunk, by "old wine", which is accounted the best:
the priest and the prophet have erred through strong drink; committed sin, by drinking to excess, and made themselves unfit for the duties of their office, and were guilty of sad mistakes in the performance of it; the priest sinned by so doing against an express command, and made himself incapable of distinguishing between the holy and unholy, the clean and the unclean, Lev 10:9 though this need not be restrained to the priest only, for the word "cohen" signifies a prince as well as priest; and it is not fitting for kings to drink wine, nor princes strong drink, to excess, Prov 31:4 civil as well as ecclesiastical rulers may be here designed, though chiefly the latter, men that should set the best of examples to others; and the "prophet", as Kimchi observes, intends not the true, but false prophets. The Targum renders it a "scribe"; these and the priests are frequently mentioned together in the New Testament, and were both erroneous; and their errors here, both as to doctrine and practice, are imputed to their drunkenness; a very scandalous sin, especially in persons of such a character:
they are swallowed up of wine; they not only greedily swallowed it down, and were filled with it, but were swallowed up by it, drowned in it, and lost the exercise of their sense and reason, and were ruined and destroyed by it, and made wholly unfit for such sacred offices in which they were:
they are out of the way through strong drink; out of the of their duty, by sinning in this manner; and out the way of the performance of their office, being rendered incapable of it:
they err in vision: these were the prophets, the seers, who pretended to the visions of God, and related them to the people as such; but they mistook the imaginations of their crazy heads, intoxicated with liquor, for the visions of God; they erred in prophesying, which may be meant by "vision", they delivered out false prophecies, false doctrines, and grievous errors, of fatal consequence to the people; or, as Kimchi further interprets it, they erred "in seeing"; they mistook in those things which were plain and obvious to the eye of everyone, in things clear and manifest; drunkenness affects the eyes both of the body and of the mind, that a man can see clearly with neither. The Targum is,
"they turned after, or declined unto, sweet meat;''
as if they were guilty of gluttony as well as drunkenness; but it is not usual for drunkards to crave sweet meat, but rather what is relishing:
they stumble in judgment; or "reel" (r) and stagger, as drunken men do: this refers to the priest, who, through drunkenness, made sad hobbling work in expounding the law, and giving the sense of it, and in pronouncing sentence of judgment in matters of controversy brought before him, to whom those things appertained, Mal 2:7, Deut 17:8.
(r) "titubant in judicatione", Junius & Tremellius, Piscator, Gataker.
John Wesley
28:7 But - Judah is guilty of the same sins with Israel, therefore they also must expect the same calamities; of which he speaks afterward. The prophet - The teachers, who should have been patterns of sobriety to the people. They err - The prophets miscarry in their sacred employment. Stumble - The priests mistake in pronouncing the sentence of the law, which was their duty.
Robert Jamieson, A. R. Fausset and David Brown
28:7 Though Judah is to survive the fall of Ephraim, yet "they also" (the men of Judah) have perpetrated like sins to those of Samaria (Is 5:3, Is 5:11), which must be chastised by God.
erred . . . are out of the way--"stagger . . . reel." Repeated, to express the frequency of the vice.
priest . . . prophet--If the ministers of religion sin so grievously, how much more the other rulers (Is 56:10, Is 56:12)!
vision--even in that most sacred function of the prophet to declare God's will revealed to them.
judgment--The priests had the administration of the law committed to them (Deut 17:9; Deut 19:17). It was against the law for the priests to take wine before entering the tabernacle (Lev 10:9; Ezek 44:21).
28:828:8: Նզո՛վք կերիցեն զխորհուրդն զայն. զի ա՛յն խորհուրդ ՚ի յագահութենէ՛ է[9879]։ [9879] Ոմանք. Կերիցեն զխորհուրդն. զի այն խորհուրդ յագա՛՛։
8 Թող այդ մոլութիւնն անէծքի բաժին դառնայ, որովհետեւ այդ մոլութիւնը ագահութիւնից է:
8 Վասն զի անոնց բոլոր սեղանները փսխունքի պղծութիւնով ծածկուած են, Այնպէս որ մաքուր տեղ մը չկայ։
Նզովք կերիցեն զխորհուրդն զայն, զի այն խորհուրդ յագահութենէ է:

28:8: Նզո՛վք կերիցեն զխորհուրդն զայն. զի ա՛յն խորհուրդ ՚ի յագահութենէ՛ է[9879]։
[9879] Ոմանք. Կերիցեն զխորհուրդն. զի այն խորհուրդ յագա՛՛։
8 Թող այդ մոլութիւնն անէծքի բաժին դառնայ, որովհետեւ այդ մոլութիւնը ագահութիւնից է:
8 Վասն զի անոնց բոլոր սեղանները փսխունքի պղծութիւնով ծածկուած են, Այնպէս որ մաքուր տեղ մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:828:8 Ибо все столы наполнены отвратительною блевотиною, нет {чистого} места.
28:8 ἀρὰ αρα.1 cursing; curse ἔδεται εσθιω eat; consume ταύτην ουτος this; he τὴν ο the βουλήν βουλη intent αὕτη ουτος this; he γὰρ γαρ for ἡ ο the βουλὴ βουλη intent ἕνεκεν ενεκα for the sake of; on account of πλεονεξίας πλεονεξια greed; exploitation
28:8 כִּ֚י ˈkî כִּי that כָּל־ kol- כֹּל whole שֻׁלְחָנֹ֔ות šulḥānˈôṯ שֻׁלְחָן table מָלְא֖וּ mālᵊʔˌû מלא be full קִ֣יא qˈî קִיא vomit צֹאָ֑ה ṣōʔˈā צֹאָה vomit בְּלִ֖י bᵊlˌî בְּלִי destruction מָקֹֽום׃ ס māqˈôm . s מָקֹום place
28:8. omnes enim mensae repletae sunt vomitu sordiumque ita ut non esset ultra locusFor all the tables were full of vomit and filth, so that there was no more place.
8. For all tables are full of vomit filthiness, no place .
28:8. For all the tables have been filled with vomit and filth, so much so that there was no place left.
28:8. For all tables are full of vomit [and] filthiness, [so that there is] no place [clean].
For all tables are full of vomit [and] filthiness, [so that there is] no place:

28:8 Ибо все столы наполнены отвратительною блевотиною, нет {чистого} места.
28:8
ἀρὰ αρα.1 cursing; curse
ἔδεται εσθιω eat; consume
ταύτην ουτος this; he
τὴν ο the
βουλήν βουλη intent
αὕτη ουτος this; he
γὰρ γαρ for
ο the
βουλὴ βουλη intent
ἕνεκεν ενεκα for the sake of; on account of
πλεονεξίας πλεονεξια greed; exploitation
28:8
כִּ֚י ˈkî כִּי that
כָּל־ kol- כֹּל whole
שֻׁלְחָנֹ֔ות šulḥānˈôṯ שֻׁלְחָן table
מָלְא֖וּ mālᵊʔˌû מלא be full
קִ֣יא qˈî קִיא vomit
צֹאָ֑ה ṣōʔˈā צֹאָה vomit
בְּלִ֖י bᵊlˌî בְּלִי destruction
מָקֹֽום׃ ס māqˈôm . s מָקֹום place
28:8. omnes enim mensae repletae sunt vomitu sordiumque ita ut non esset ultra locus
For all the tables were full of vomit and filth, so that there was no more place.
28:8. For all the tables have been filled with vomit and filth, so much so that there was no place left.
28:8. For all tables are full of vomit [and] filthiness, [so that there is] no place [clean].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
28:8: For all tables ... - The tables at which they sit long in the use of wine (see the note at Isa 5:11). There was no place in their houses which was free from the disgusting and loathsome pollution produced by the use of wine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: Pro 26:11; Jer 48:26; Hab 2:15, Hab 2:16
John Gill
28:8 For all tables are full of vomit and filthiness,.... The one signifies what is spued out of a man's mouth, his stomach being overcharged, and the other his excrements; and both give a just, though nauseous, idea of a drunken man. This vice was very common; men of all ranks and degrees were infected with it, rulers and people; and no wonder that the common people ran into it, when such examples were set them; the tables of the priests, who ate of the holy things in the holy place, and the tables of the prophets, who pretended to see visions, and to prophesy of things to come, were all defiled through this prevailing sin;
so that there is no place clean or free from vomit and filthiness, no table, or part of one, of prince, prophet, priest, and people; the Targum adds,
"pure from rapine or violence.''
R. Simeon, as De Dieu observes, makes "beli Makom" to signify "without God", seeing God is sometimes with the Jews called Makom, "place", because he fills all places; and as if the sense was, their tables were without God, no mention being made of him at their table, or in their table talk, or while eating and drinking; but this does not seem to be the sense of the passage. Vitringa interprets this of schools and public auditoriums, where false doctrines were taught, comparable to vomit for filthiness; hence it follows:
28:928:9: Ո՞ւմ պատմեսցուք զչարիսն, ո՞ւմ գոյժ տացուք. անջատելո՞ցն ՚ի կաթանէ, հատուցելո՞ցն ՚ի ստենէ[9880]։ [9880] Ոմանք. Պատմեսցուք զչարիսս. կամ՝ զչարիսն զայն... զանջատելոցն ՚ի կաթանէ, զհատուցելոցն ՚ի։
9 Ո՞ւմ պատմենք չարիքների մասին, ո՞ւմ գուժենք այդ, կաթից բաժանուածների՞ն, կրծքից կտրուածների՞ն:
9 Որո՞ւ գիտութիւն սորվեցնէ, Որո՞ւ կրթութիւն հասկցնէ. Կաթէ կտրուածներո՞ւն, Ստինքէ զատուածներո՞ւն։
Ո՞ւմ պատմեսցուք զչարիսն, ո՞ւմ գոյժ տացուք``. անջատելո՞ցն ի կաթանէ, հատուցելո՞ցն ի ստենէ:

28:9: Ո՞ւմ պատմեսցուք զչարիսն, ո՞ւմ գոյժ տացուք. անջատելո՞ցն ՚ի կաթանէ, հատուցելո՞ցն ՚ի ստենէ[9880]։
[9880] Ոմանք. Պատմեսցուք զչարիսս. կամ՝ զչարիսն զայն... զանջատելոցն ՚ի կաթանէ, զհատուցելոցն ՚ի։
9 Ո՞ւմ պատմենք չարիքների մասին, ո՞ւմ գուժենք այդ, կաթից բաժանուածների՞ն, կրծքից կտրուածների՞ն:
9 Որո՞ւ գիտութիւն սորվեցնէ, Որո՞ւ կրթութիւն հասկցնէ. Կաթէ կտրուածներո՞ւն, Ստինքէ զատուածներո՞ւն։
zohrab-1805▾ eastern-1994▾ western am▾
28:928:9 А {говорят}:
28:9 τίνι τις.1 who?; what? ἀνηγγείλαμεν αναγγελλω announce κακὰ κακος bad; ugly καὶ και and; even τίνι τις.1 who?; what? ἀνηγγείλαμεν αναγγελλω announce ἀγγελίαν αγγελια message οἱ ο the ἀπογεγαλακτισμένοι απογαλακτιζω from; away γάλακτος γαλα milk οἱ ο the ἀπεσπασμένοι αποσπαω draw out ἀπὸ απο from; away μαστοῦ μαστος breast
28:9 אֶת־ ʔeṯ- אֵת [object marker] מִי֙ mˌî מִי who יֹורֶ֣ה yôrˈeh ירה teach דֵעָ֔ה ḏēʕˈā דֵּעָה knowledge וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִ֖י mˌî מִי who יָבִ֣ין yāvˈîn בין understand שְׁמוּעָ֑ה šᵊmûʕˈā שְׁמוּעָה report גְּמוּלֵי֙ gᵊmûlˌê גמל deal fully מֵֽ mˈē מִן from חָלָ֔ב ḥālˈāv חָלָב milk עַתִּיקֵ֖י ʕattîqˌê עַתִּיק removed מִ mi מִן from שָּׁדָֽיִם׃ ššāḏˈāyim שַׁד breast
28:9. quem docebit scientiam et quem intellegere faciet auditum ablactatos a lacte apulsos ab uberibusWhom shall he teach knowledge? and whom shall he make to understand the hearing? them that are weaned from the milk, that are drawn away from the breasts.
9. Whom will he teach knowledge? and whom will he make to understand the message? them that are weaned from the milk, and drawn from the breasts?
28:9. To whom will he teach knowledge? And to whom will he grant an understanding of what is heard? To those who have been weaned from the milk, who have been pulled away from the breasts.
28:9. Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts:

28:9 А {говорят}: <<кого хочет он учить в{е}дению? и кого вразумлять проповедью? отнятых от грудного молока, отлученных от сосцов {матери}?
28:9
τίνι τις.1 who?; what?
ἀνηγγείλαμεν αναγγελλω announce
κακὰ κακος bad; ugly
καὶ και and; even
τίνι τις.1 who?; what?
ἀνηγγείλαμεν αναγγελλω announce
ἀγγελίαν αγγελια message
οἱ ο the
ἀπογεγαλακτισμένοι απογαλακτιζω from; away
γάλακτος γαλα milk
οἱ ο the
ἀπεσπασμένοι αποσπαω draw out
ἀπὸ απο from; away
μαστοῦ μαστος breast
28:9
אֶת־ ʔeṯ- אֵת [object marker]
מִי֙ mˌî מִי who
יֹורֶ֣ה yôrˈeh ירה teach
דֵעָ֔ה ḏēʕˈā דֵּעָה knowledge
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִ֖י mˌî מִי who
יָבִ֣ין yāvˈîn בין understand
שְׁמוּעָ֑ה šᵊmûʕˈā שְׁמוּעָה report
גְּמוּלֵי֙ gᵊmûlˌê גמל deal fully
מֵֽ mˈē מִן from
חָלָ֔ב ḥālˈāv חָלָב milk
עַתִּיקֵ֖י ʕattîqˌê עַתִּיק removed
מִ mi מִן from
שָּׁדָֽיִם׃ ššāḏˈāyim שַׁד breast
28:9. quem docebit scientiam et quem intellegere faciet auditum ablactatos a lacte apulsos ab uberibus
Whom shall he teach knowledge? and whom shall he make to understand the hearing? them that are weaned from the milk, that are drawn away from the breasts.
28:9. To whom will he teach knowledge? And to whom will he grant an understanding of what is heard? To those who have been weaned from the milk, who have been pulled away from the breasts.
28:9. Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: На обличения Исаии священники, судьи и пророки иудейские отвечают: "что это? разве мы маленькие дети, которых нужно учить, как говорить? Он обращается с нами, как учитель! Ведь это мать только может учить маленьких детей односложным словам: kav, zav и т. под. ". Иудеи, очевидно, насмехались в этом случае над пророком, который, являясь к ним, говорил: kav iehovat! т. е. заповедь Сущего (я возвещаю вам). "Нам надоели эти твои заявления о "заповедях", - говорят они, - ты все указываешь нам на наши отступления от закона" (тут немного и там немного). Таким образом ясно, что они хотели раздражить пророка, бессмысленно повторяя его обращение к ним (kav la-kav, zav la sav!).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. 10 For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11 For with stammering lips and another tongue will he speak to this people. 12 To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. 13 But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.
The prophet here complains of the wretched stupidity of this people, that they were unteachable and made no improvement of the means of grace which they possessed; they still continued as they were, their mistakes not rectified, their hearts not renewed, nor their lives reformed. Observe,
I. What it was that their prophets and ministers designed and aimed at. It was to teach them knowledge, the knowledge of God and his will, and to make them understand doctrine, v. 9. This is God's way of dealing with men, to enlighten men's minds first with the knowledge of his truth, and thus to gain their affections, and bring their wills into a compliance with his laws; thus he enters in by the door, whereas the thief and the robber climb up another way.
II. What method they took, in pursuance of this design. They left no means untried to do them good, but taught them as children are taught, little children that are beginning to learn, that are taken from the breast to the book (v. 9), for among the Jews it was common for mothers to nurse their children till they were three years old, and almost ready to go to school. And it is good to begin betimes with children, to teach them, as they are capable, the good knowledge of the Lord, and to instruct them even when they are but newly weaned from the milk. The prophets taught them as children are taught; for, 1. They were constant and industrious in teaching them. They took great pains with them, and with great prudence, teaching them as they needed it and were able to bear it (v. 10): Precept upon precept. It must be so, or (as some read) it has been so. They have been taught, as children are taught to read, by precept upon precept, and taught to write by line upon line, a little here and a little there, a little of one thing and a little of another, that the variety of instructions might be pleasing and inviting,--a little at one time and a little at another, that they might not have their memories overcharged,--a little from one prophet and a little from another, that every one might be pleased with his friend and him whom he admired. Note, For our instruction in the things of God it is requisite that we have precept upon precept and line upon line, that one precept and line should be followed, and so enforced by another; the precept of justice must be upon the precept of piety, and the precept of charity upon that of justice. Nay, it is necessary that the same precept and the same line should be often repeated and inculcated upon us, that we may the better understand them and the more easily recollect them when we have occasion for them. Teachers should accommodate themselves to the capacity of the learners, give them what they most need and can best bear, and a little at a time, Deut. vi. 6, 7. 2. They courted and persuaded them to learn, v. 12. God, by his prophets, said to them, "This way that we are directing you to, and directing you in, is the rest, the only rest, wherewith you may cause the weary to rest; and this will be the refreshing of your own souls, and will bring rest to your country from the wars and other calamities with which it has been long harassed." Note, God by his word calls us to nothing but what is really for our advantage; for the service of God is the only true rest for those that are weary of the service of sin and there is no refreshing but under the easy yoke of the Lord Jesus.
III. What little effect all this had upon the people. They were as unapt to learn as young children newly weaned from the milk, and it was as impossible to fasten any thing upon them (v. 9): nay, one would choose rather to teach a child of two years old than undertake to teach them; for they have not only (like such a child) no capacity to receive what is taught them, but they are prejudiced against it. As children, they have need of milk, and cannot bear strong meat, Heb. v. 12. 1. They would not hear (v. 12), no, not that which would be rest and refreshing to them. They had no mind to hear it. The word of God commanded their serious attention, but could not gain it; they were where it was preached, but they turned a deaf ear to it, or as it came in at one ear it went out at the other. 2. They would not heed. It was unto them precept upon precept, and line upon line (v. 13); they went on in a road of external performances; they kept up the old custom of attending upon the prophet's preaching and it was continually sounding in their ears, but that was all; it made no impression upon them; they had the letter of the precept, but no experience of the power and spirit of it; it was continually beating upon them, but it beat nothing into them. Nay, 3. It should seem, they ridiculed the prophet's preaching, and bantered it. The word of the Lord was unto them Tsau latsau, kau lakau; in the original it is in rhyme; they made a song of the prophet's words, and sang it when they were merry over their wine. David was the song of the drunkards. It is great impiety, and a high affront to God, thus to make a jest of sacred things, to speak of that vainly which should make us serious.
IV. How severely God would reckon with them for this. 1. He would deprive them of the privilege of plain preaching, and speak to them with stammering lips and another tongue, v. 11. Those that will not understand what is plain and level to their capacity, but despise it as mean and trifling, are justly amused with that which is above them. Or God will send foreign armies among them, whose language they understand not, to lay their country waste. Those that will not hear the comfortable voice of God's word shall be made to hear the dreadful voice of his rod. Or these words may be taken as denoting God's gracious condescension to their capacity in his dealing with them; he lisped to them in their own language, as nurses do to their children, with stammering lips, to humor them; he changed his voice, tried first one way and then another; the apostle quotes it as a favour (1 Cor. xiv. 21), applying it to the gift of tongues, and complaining that yet for all this they would not hear. 2. He would bring utter ruin upon them. By their profane contempt of God and his word they are but hastening on their own ruin, and ripening themselves for it; it is that they may go and fall backward, may grow worse and worse, may depart further and further from God, and proceed from one sin to another, till they be quite broken, and snared, and taken, and ruined, v. 13. They have here a little and there a little of the word of God; they think it too much, and say to the seers, See not; but it proves too little to convert them, and will prove enough to condemn them. If it be not a savour of life unto life, it will be a savour of death unto death.
Adam Clarke: Commentary on the Bible - 1831
28:9: Whom shall he teach knowledge?" Whom, say they, would he teach knowledge?" - The scoffers mentioned below, Isa 28:14, are here introduced as uttering their sententious speeches; they treat God's method of dealing with them, and warning them by his prophets, with contempt and derision. What, say they, doth he treat us as mere infants just weaned? doth he teach us like little children, perpetually inculcating the same elementary lessons, the mere rudiments of knowledge; precept after precept, line after line, here and there, by little and little? imitating at the same time, and ridiculing, in Isa 28:10, the concise prophetical manner. God, by his prophet, retorts upon them with great severity their own contemptuous mockery, turning it to a sense quite different from what they intended. Yes, saith he, it shall be in fact as you say; ye shall be taught by a strange tongue and a stammering lip; in a strange country; ye shall be carried into captivity by a people whose language shall be unintelligible to you, and which ye shall be forced to learn like children. And my dealing with you shall be according to your own words: it shall be command upon command for your punishment; it shall be line upon line, stretched over you to mark your destruction, (compare Kg2 21:13); it shall come upon you at different times, and by different degrees, till the judgments, with which from time to time I have threatened you, shall have their full accomplishment.
Jerome seems to have rightly understood the general design of this passage as expressing the manner in which the scoffers, by their sententious speeches, turned into ridicule the warnings of God by his prophets, though he has not so well explained the meaning of the repetition of their speech in Isa 28:13. His words are on Isa 28:9 "Solebant hoc ex persona prophetarum ludentes dicere:" and on Isa 28:14 "Quod supra diximus, cum irrisione solitos principes Judaeorum prophetis dicere, manda, remanda, et caetera his similia, per quae ostenditur, nequaquam eos prophetarum credidisse sermonibus, sed prophetiam habuisse despectui, praesens ostendit capitulum, per quod appellantur viri illusores." Hieron. in loc.
And so Jarchi interprets the word משלים mishelim in the next verse: Qui dicunt verba irrisionis parabolice." And the Chaldee paraphrases Isa 28:11 to the same purpose, understanding it as spoken, not of God, but of the people deriding his prophets: "Quoniam in mutatione loquelae et in lingua subsannationis irridebant contra prophetas, qui prophetabant populo huic." - L.
Albert Barnes: Notes on the Bible - 1834
28:9: whom shall he teach knowledge? - This verse commences a statement respecting another form of sin that pRev_ailed among the people of Judah. That sin was contempt for the manner in which God instructed them by the prophets, and a disregard for his communications as if they were suited to children and not to adults. That "scoffing" was the principal sin aimed at in these verses, is apparent from Isa 28:14. Vitringa supposes that these words Isa 28:9-10 are designed to describe the manner of teaching by the priests and the prophets as being puerile and silly, and adapted to children. Michaelis supposes that the prophet means to signify that it would be a vain and fruitless labor to attempt to instruct these persons who were given to wine, because they were unaccustomed to sound and true doctrine. Others have supposed that he means that these persons who were thus given to wine and strong drink were disqualified to instruct others, since their teachings were senseless and incoherent, and resembled the talk of children. But the true sense of the passage has undoubtedly been suggested by Lowth. According to this interpretation, the prophet speaks of them as deriders of the manner in which God had spoken to them by his messengers. 'What!' say they, 'does God treat us as children? Does he deal with us as we deal with infants just weaned, perpetually repeating and inculcating the same elementary lessons, and teaching the mere rudiments of knowledge?' The expression, therefore, 'whom shall he teach knowledge?' or, 'whom does he teach?' is an expression of contempt supposed to be spoken by the intemperate priests and prophets - the leaders of the people. 'whom does God take us to be? Does he regard us as mere children? Why are we treated as children with an endless repetition of the same elementary instruction?'
To understand doctrine - Hebrew as Margin, 'Hearing,' or 'report' Isa 53:1. The sense is, For whom is that instruction intended? whom does he wish to be taught by it?
Them that are weaned from the milk ... - Does he regard and treat us as mere babes?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: shall he teach: Isa 30:10-12; Psa 50:17; Pro 1:29; Jer 5:31, Jer 6:10; Joh 3:19, Joh 12:38, Joh 12:47, Joh 12:48
doctrine: Heb. the hearing, Isa 53:1 *marg.
weaned: Psa 131:2; Mat 11:25, Mat 21:15, Mat 21:16; Mar 10:15; Pe1 2:2
Carl Friedrich Keil and Franz Delitzsch
28:9
"Whom then would he teach knowledge? And to whom make preaching intelligible? To those weaned from the milk? To those removed from the breast? For precept upon precept, precept upon precept, line upon line, line upon line, a little here, a little there!" They sneer at the prophet, that intolerable moralist. They are of age, and free; and he does not need to bring knowledge to them (da‛ath as in Is 11:9), or make them understand the proclamation. They know of old to what he would lead. Are they little children that have just been weaned (on the constructives, see Is 9:2; Is 5:11; Is 30:18; Ges. 114, 1), and who must let themselves be tutored? For the things he preaches are nothing but endless petty teazings. The short words (tsâv, as in Hos 5:11), together with the diminutive זעיר (equivalent to the Arabic sugayyir, mean, from sagı̄r, small), are intended to throw ridicule upon the smallness and vexatious character of the prophet's interminable and uninterrupted chidings, as ל (= על, אל; comp. יסף ל, Is 26:15) implies that they are; just as the philosophers in Acts 17:18 call Paul a σπερμολόγος, a collector of seeds, i.e., a dealer in trifles. And in the repetition of the short words we may hear the heavy babbling language of the drunken scoffers.
Geneva 1599
28:9 (h) Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts.
(h) For there was no one that was able to understand any good doctrine: but were foolish and as unfit as young babes.
John Gill
28:9 Whom shall he teach knowledge?.... Not the drunken priest or prophet, who were both unfit for teaching men knowledge; but either the true and godly priest or prophet of the Lord, or the Lord himself, before spoken of as a spirit of judgment, Is 28:6 namely, by his prophets and ministers, the latter seem rather intended; whom may or can such an one teach the knowledge of God, and of themselves; the knowledge of the law, and of the Gospel; the knowledge of divine truths, of things necessary to salvation, and the conduct of human life; of Jesus Christ, and the way of salvation by him, and of him, as a foundation of the Lord's laying in Zion, hereafter mentioned in this chapter? who are capable of receiving such instructions? it intimates the stupidity and sottishness of the Jews, whose minds were so impaired by excessive drinking, that they were not able to take in the knowledge of these things:
and whom shall he make to understand doctrine? or "hearing"; the hearing of the word, or the word heard, the report of the Gospel; so the word is used in Is 53:1 this will never be understood, believed, and received, unless the arm of the Lord is revealed, or his power be exerted; prophets and ministers may speak to the ears of men, but they cannot give them an understanding of divine things, God only can do that: here it designs, as before, the unteachableness of the people of the Jews, being in the circumstances they were, as appears by what follows:
them that are weaned from the milk, and drawn from the breasts; signifying, that one might as well take children from the breast, such as are just weaned, and instruct them, as to pretend to teach these people the knowledge of divine things, or cause them to understand sound doctrine, that which is agreeable to law and Gospel; so sottish were they become through excessive drinking. Some understand this as a serious answer to the questions, and of persons in a metaphorical sense, who desire and thirst after the sincere milk of the word, as children just taken from the breast, and deprived of it, do; and who are afflicted and distressed, and without the milk of divine comfort, and are like weaned children, humble, meek, and lowly; see Mt 11:25. Jarchi makes mention of such an interpretation as this, "them that are weaned from the milk"; from the law, which is called milk: "and drawn from the breasts"; drawn from the disciples of the wise men. It may be understood of such who departed from the sincere milk of the word; and embraced the traditions of the elders.
John Wesley
28:9 He - God. Them - Who is there among this people that are willing to be taught the knowledge of God? A minister may as soon teach an infant as these men.
Robert Jamieson, A. R. Fausset and David Brown
28:9 Here the drunkards are introduced as scoffingly commenting on Isaiah's warnings: "Whom will he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruction? Is it those (that is, does he take us to be) just weaned, &c.? For (he is constantly repeating, as if to little children) precept upon precept," &c.
line--a rule or law. [MAURER]. The repetition of sounds in Hebrew tzav latzav, tzav latzav, qav laqav, qav laquav, expresses the scorn of the imitators of Isaiah's speaking; he spoke stammering (Is 28:11). God's mode of teaching offends by its simplicity the pride of sinners (4Kings 5:11-12; 1Cor 1:23). Stammerers as they were by drunkenness, and children in knowledge of God, they needed to be spoken to in the language of children, and "with stammering lips" (compare Mt 13:13). A just and merciful retribution.
28:1028:10: Նեղութիւնք ՚ի վերայ նեղութեանց. ընկա՛լ, ընկա՛լ կասկածանս ՚ի վերայ կասկածանաց։ Փոքր մեւս եւս. փոքր մեւս եւս վասն անզգամութեան շրթանց,
10 Ո՛չ, ընդունի՛ր նեղութիւններ նեղութիւնների վրայ. ընդունի՛ր կասկածներ կասկածների վրայ: Մի քիչ էլ, մի քի՛չ էլ ընդունիր շրթունքներիդ անզգամութեան համար.
10 Քանզի խրատ խրատի վրայ, Խրատ խրատի վրայ, հրաման հրամանի վրայ, Հրաման հրամանի վրայ, Քիչ մը հոս, քիչ մը հոն։
[385]Նեղութիւնք ի վերայ նեղութեանց. ընկալ, ընկալ կասկածանս ի վերայ կասկածանաց:

28:10: Նեղութիւնք ՚ի վերայ նեղութեանց. ընկա՛լ, ընկա՛լ կասկածանս ՚ի վերայ կասկածանաց։ Փոքր մեւս եւս. փոքր մեւս եւս վասն անզգամութեան շրթանց,
10 Ո՛չ, ընդունի՛ր նեղութիւններ նեղութիւնների վրայ. ընդունի՛ր կասկածներ կասկածների վրայ: Մի քիչ էլ, մի քի՛չ էլ ընդունիր շրթունքներիդ անզգամութեան համար.
10 Քանզի խրատ խրատի վրայ, Խրատ խրատի վրայ, հրաման հրամանի վրայ, Հրաման հրամանի վրայ, Քիչ մը հոս, քիչ մը հոն։
zohrab-1805▾ eastern-1994▾ western am▾
28:1028:10 Ибо всё заповедь на заповедь, заповедь на заповедь, правило на правило, правило на правило, тут немного и там немного>>.
28:10 θλῖψιν θλιψις pressure ἐπὶ επι in; on θλῖψιν θλιψις pressure προσδέχου προσδεχομαι welcome; wait for ἐλπίδα ελπις hope ἐπ᾿ επι in; on ἐλπίδι ελπις hope ἔτι ετι yet; still μικρὸν μικρος little; small ἔτι ετι yet; still μικρὸν μικρος little; small
28:10 כִּ֣י kˈî כִּי that צַ֤ו ṣˈaw צַו [untranslatable] לָ lā לְ to צָו֙ ṣˌāw צַו [untranslatable] צַ֣ו ṣˈaw צַו [untranslatable] לָ lā לְ to צָ֔ו ṣˈāw צַו [untranslatable] קַ֥ו qˌaw קַו [uncertain] לָ lā לְ to קָ֖ו qˌāw קַו [uncertain] קַ֣ו qˈaw קַו [uncertain] לָ lā לְ to קָ֑ו qˈāw קַו [uncertain] זְעֵ֥יר zᵊʕˌêr זְעֵיר little שָׁ֖ם šˌām שָׁם there זְעֵ֥יר zᵊʕˌêr זְעֵיר little שָֽׁם׃ šˈām שָׁם there
28:10. quia manda remanda manda remanda expecta reexpecta expecta reexpecta modicum ibi modicum ibiFor command, command again; command, command again; expect, expect again; a little there, a little there.
10. For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little.
28:10. So then: command, and command again; command, and command again; expect, and expect again; a little here, and a little there.
28:10. For precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little:
For precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little:

28:10 Ибо всё заповедь на заповедь, заповедь на заповедь, правило на правило, правило на правило, тут немного и там немного>>.
28:10
θλῖψιν θλιψις pressure
ἐπὶ επι in; on
θλῖψιν θλιψις pressure
προσδέχου προσδεχομαι welcome; wait for
ἐλπίδα ελπις hope
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
ἔτι ετι yet; still
μικρὸν μικρος little; small
ἔτι ετι yet; still
μικρὸν μικρος little; small
28:10
כִּ֣י kˈî כִּי that
צַ֤ו ṣˈaw צַו [untranslatable]
לָ לְ to
צָו֙ ṣˌāw צַו [untranslatable]
צַ֣ו ṣˈaw צַו [untranslatable]
לָ לְ to
צָ֔ו ṣˈāw צַו [untranslatable]
קַ֥ו qˌaw קַו [uncertain]
לָ לְ to
קָ֖ו qˌāw קַו [uncertain]
קַ֣ו qˈaw קַו [uncertain]
לָ לְ to
קָ֑ו qˈāw קַו [uncertain]
זְעֵ֥יר zᵊʕˌêr זְעֵיר little
שָׁ֖ם šˌām שָׁם there
זְעֵ֥יר zᵊʕˌêr זְעֵיר little
שָֽׁם׃ šˈām שָׁם there
28:10. quia manda remanda manda remanda expecta reexpecta expecta reexpecta modicum ibi modicum ibi
For command, command again; command, command again; expect, expect again; a little there, a little there.
28:10. So then: command, and command again; command, and command again; expect, and expect again; a little here, and a little there.
28:10. For precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:10: For precept must be upon precept - The original is remarkably abrupt and sententious. The hemistichs are these: -
לצו צו לצו צו כי latsav tsav latsav tsav ki לקו קו לקו קו lakau kau lakau kau שם זעיר שם זעיר sham zeeir sham zeeir
For, - Command to command, command to command.
Line to line, line to line.
A little there, a little there.
Kimchi says צו tsau, precept, is used here for מצוה mitsuah, command, and is used in no other place for it but here. צו tsau signifies a little precept, such as is suited to the capacity of a child; see Isa 28:9. קו kau signifies the line that a mason stretches out to build a layer of stones by. After one layer or course is placed, he raises the line and builds another; thus the building is by degrees regularly completed. This is the method of teaching children, giving them such information as their narrow capacities can receive; and thus the prophet dealt with the Israelites. See Kimchi in loc., and see a fine parallel passage, Heb 5:12-14, by which this may be well illustrated.
My old MS. Bible translates oddly: -
For sende efter sende, sende efter sende:
Abide efter abiide, abide efter abiide:
Lytyl ther, lytyl ther.
Coverdale is also singular: -
Commande that may be commanded;
Byd that maye be bydden:
Foorbyd that maye be forbydden;
Kepe backe that maye be kepte backe:
Here a litle, there a litle.
Albert Barnes: Notes on the Bible - 1834
28:10: For precept must be upon precept - This is probably designed to ridicule the concise and sententious manner of the prophets, and especially the fact that they dwelt much upon the same elementary truths of religion. In teaching children we are obliged to do it by often repeating the same simple lesson. So the profane and scoffing teachers of the people said it had been with the prophets of God. It had been precept upon precept, and line upon line, in the same way as children had been instructed. The meaning is, 'there is a constant repetition of the command, without ornament, imagery, or illustration; without an appeal to our understanding, or respect for our reason; it is simply one mandate after another, just as lessons are inculcated upon children.'
Line upon line - This word (קו qav), properly means "a cord, a line;" particularly a measuring cord or line (Kg2 21:13; Eze 47:13; see the note at Isa 18:2). Here it seems to be used in the sense of "a rule," "law," or "precept." Grotius thinks that the idea is taken from schoolmasters who instruct their pupils by making lines or marks for them which they are to trace or imitate. There is a repetition of similar sounds in the Hebrew in this verse which cannot be conveyed in a translation, and which shows their contempt in a much more striking manner than any version could do - לקו קו לקו קו לצו צו לצו צו כי kı̂ y tsav lâ tsâ v tsav lâ tsâ v qav lâ qâ v qē v lâ qâ v.
Here a little and there a little - In the manner of instructing children, inculcating elementary lessons constantly. It may be observed here that God's method of imparting religious truth has often appeared to a scoffing world to be undignified and foolish. Sinners suppose that he does not sufficiently respect their understanding, and pay a tribute to the dignity of their nature. The truths of God, and his modes of inculcating them, are said to be adapted to the understandings of childhood and of age; to imbecility of years, or to times when the mind is enfeebled by disease.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:10: For precept: Isa 28:13, Isa 5:4; Deu 6:1-6; Ch2 36:15, Ch2 36:16; Neh 9:29, Neh 9:30; Jer 11:7, Jer 25:3-7; Mat 21:34-41; Phi 3:1; Ti2 3:7; Heb 5:12
must be: or, hath been
Geneva 1599
28:10 For (i) precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little:
(i) They must have one thing often repeated.
John Gill
28:10 For precept must be upon precept, precept upon precept,.... Signifying, that they must be dealt with as children were, when first instructed in the rudiments of a language, first had one rule given them, and then another, and so one after another till they had gone through the whole:
line upon line, line upon line; who are taught first to write one line, and then another; or to draw one line, and write after that, and then another; or where to begin one line, and, when finished, where to begin another; for the allusion is to writing by line, and not to a line used in building, as Kimchi and Ben Melech think:
here a little, and there a little; a small lesson out of one book, and a small lesson out of another; a little one day, and a little on the next, and so on, that their memories may not be overburdened.
John Wesley
28:10 For - They must be taught like little children, because of their great dullness. Line - One line of the book after another, as children are taught to read.
28:1128:11: յօտար լեզուս խօսիցին ընդ ժողովրդեանդ ընդ այդմիկ[9881]. [9881] Ոմանք. Խօսեսցին ընդ ժողովրդեանդ ընդ այդորիկ։
11 այդ ժողովրդի հետ խորթ լեզուով պիտի խօսեն
11 Յիրաւի այս ժողովուրդին հետ Չհասկցուելու* շրթունքով եւ օտար լեզուով պիտի խօսի։
Փոքր մեւս եւս, փոքր մեւս եւս վասն անզգամութեան շրթանց, յօտար լեզուս խօսիցին ընդ ժողովրդեանդ ընդ այդմիկ:

28:11: յօտար լեզուս խօսիցին ընդ ժողովրդեանդ ընդ այդմիկ[9881].
[9881] Ոմանք. Խօսեսցին ընդ ժողովրդեանդ ընդ այդորիկ։
11 այդ ժողովրդի հետ խորթ լեզուով պիտի խօսեն
11 Յիրաւի այս ժողովուրդին հետ Չհասկցուելու* շրթունքով եւ օտար լեզուով պիտի խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
28:1128:11 За то лепечущими устами и на чужом языке будут говорить к этому народу.
28:11 διὰ δια through; because of φαυλισμὸν φαυλισμος lip; shore διὰ δια through; because of γλώσσης γλωσσα tongue ἑτέρας ετερος different; alternate ὅτι οτι since; that λαλήσουσιν λαλεω talk; speak τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he
28:11 כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in לַעֲגֵ֣י laʕᵃḡˈê לָעֵג stammering שָׂפָ֔ה śāfˈā שָׂפָה lip וּ û וְ and בְ vᵊ בְּ in לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue אַחֶ֑רֶת ʔaḥˈereṯ אַחֵר other יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
28:11. in loquella enim labii et lingua altera loquetur ad populum istumFor with the speech of lips, and with another tongue he will speak to this people.
11. Nay, but by strange lips and with another tongue will he speak to this people:
28:11. For with the speech of lips and with a different language, he will speak to this people.
28:11. For with stammering lips and another tongue will he speak to this people.
For with stammering lips and another tongue will he speak to this people:

28:11 За то лепечущими устами и на чужом языке будут говорить к этому народу.
28:11
διὰ δια through; because of
φαυλισμὸν φαυλισμος lip; shore
διὰ δια through; because of
γλώσσης γλωσσα tongue
ἑτέρας ετερος different; alternate
ὅτι οτι since; that
λαλήσουσιν λαλεω talk; speak
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
28:11
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
לַעֲגֵ֣י laʕᵃḡˈê לָעֵג stammering
שָׂפָ֔ה śāfˈā שָׂפָה lip
וּ û וְ and
בְ vᵊ בְּ in
לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue
אַחֶ֑רֶת ʔaḥˈereṯ אַחֵר other
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
28:11. in loquella enim labii et lingua altera loquetur ad populum istum
For with the speech of lips, and with another tongue he will speak to this people.
28:11. For with the speech of lips and with a different language, he will speak to this people.
28:11. For with stammering lips and another tongue will he speak to this people.
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
11: Так как священники, пророки и судьи смеялись над пророком, повторяя без толку неприятные им слова, то и пророк угрожает им тем, что и с ними заговорят - конечно, неприятели - на таком языке, который покажется им непонятным бормотаньем. Однако они с трепетом должны будут внимать этому бормотанью, потому что враги не простят им, если они не станут исполнять их приказаний, отданных даже и на непонятном для иудеев языке. Пророк имеет в виду, очевидно, язык ассирийцев, в котором было только три гласные буквы: а, и, у, - отчего речь ассирийца производила на иудеев впечатление детского лепетанья.
Albert Barnes: Notes on the Bible - 1834
28:11: For - This verse is to be understood as a response to what the complaining and dissatisfied people had said, as expressed in the pRev_ious verse. God says that he will teach them, but it should be by another tongue - a foreign language in a distant land. Since they refused to hearken to the messages which he sent to them, and which they regarded as adapted only to children, he would teach them in a manner that should be "much more" humiliating; he would make use of the barbarous language of foreigners to bring them to the true knowledge of God.
With stammering lips - The word which is used here is derived from a verb (לעג lâ‛ â g), which means to speak unintelligibly: especially to speak in a foreign language, or to stammer; and then to mock, deride, laugh at, scorn (compare Isa 33:19; Pro 1:26; Pro 17:5; Psa 2:4; Psa 59:9; Job 22:19). Here it means in a foreign or barbarous tongue; and the sense is, that the lessons which God wished to teach would be conveyed to them through the language of foreigners - the Chaldeans. They should be removed to a distant land, and there, in hearing a strange speech, in living long among foreigners, they should learn the lesson which they refused to do when addressed by the prophets in their own land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:11: with: Deu 28:49; Jer 5:15; Co1 14:21
stammering lips: Heb. stammerings of lips
will he speak: or, he hath spoken.
Carl Friedrich Keil and Franz Delitzsch
28:11
The prophet takes the ki ("for") out of their mouths, and carries it on in his own way. It was quite right that their ungodliness should show itself in such a way as this, for it would meet with an appropriate punishment. "For through men stammering in speech, and through a strange tongue, will He speak to this people. He who said to them, There is rest, give rest to weary ones, and there is refreshing! But they would not hear. Therefore the word of Jehovah becomes to them precept upon precept, precept upon precept, line upon line, line upon line, a little here, a little there, that they may go and stumble backwards, and be wrecked to pieces, and be snared and taken." Jehovah would speak to the scoffing people of stammering tongue a language of the same kind, since He would speak to them by a people that stammered in their estimation, i.e., who talked as barbarians (cf., βαρβαρίζειν and balbutire; see Is 33:19, compared with Deut 28:49). The Assyrian Semitic had the same sound in the ear of an Israelite, as Low Saxon (a provincial dialect) in the ear of an educated German; in addition to which, it was plentifully mixed up with Iranian, and possibly also with Tatar elements. This people would practically interpret the will of Jehovah in its own patios to the despisers of the prophet. Jehovah had directed them, through His prophets, after the judgments which they had experienced with sufficient severity (Is 1:5.), into the true way to rest and refreshing (Jer 6:16), and had exhorted them to give rest to the nation, which had suffered so much under Ahaz through the calamities of war (2 Chron 28), and not to drag it into another way by goading it on to rise against Assyria, or impose a new burden in addition to the tribute to Assyria by purchasing the help of Egypt. But they would not hearken (אבוּא = אבוּ, Is 30:15-16; Ges. 23, 3, Anm. 3). Their policy was a very different one from being still, or believing and waiting. And therefore the word of Jehovah, which they regarded as en endless series of trivial commands, would be turned in their case into an endless series of painful sufferings. To those who thought themselves so free, and lived so free, it would become a stone on which they would go to pieces, a net in which they would be snared, a trap in which they would be caught (compare Is 8:14-15).
Geneva 1599
28:11 For with stammering (k) lips and another tongue will he speak to this people.
(k) Let one teach what he can, yet they will no more understand him, than if he spoke in a strange language.
John Gill
28:11 For with stammering lips and another tongue will he speak to this people. Or "hath spoken" (s); as parents and nurses, in a lisping manner, and in a language and tone different from what they use in common, speak unto their children, accommodating themselves according to their capacities and weakness; and so it is a continuation of the method to be used in instructing the Jews, as being like children: or else these words are to be considered as a reason why, since they refused instruction in this plain, easy, and gentle manner, by the ministry of the prophets of the Lord, he would speak to them in a more severe and in a rougher manner in his providences, and bring a people against them of a strange language they understood not, and so should not be able to treat and make peace with them, and who would carry them captive into a strange land; which was fulfilled by bringing the Chaldean army upon them, Jer 5:15 see 1Cor 14:21 and afterwards the Romans.
(s) So Gataker.
John Wesley
28:11 Another tongue - By people of a strange language, whom he shall bring among them, seeing they will not hear him speaking, by his prophets, in their own language.
Robert Jamieson, A. R. Fausset and David Brown
28:11 For--rather, "Truly." This is Isaiah's reply to the scoffers: Your drunken questions shall be answered by the severe lessons from God conveyed through the Assyrians and Babylonians; the dialect of these, though Semitic, like the Hebrew, was so far different as to sound to the Jews like the speech of stammerers (compare Is 33:19; Is 36:11). To them who will not understand God will speak still more unintelligibly.
28:1228:12: եւ ասիցեն ցդոսա. թէ ա՛յն է հանգիստ քաղցելոյն, եւ սոյն բեկումն. եւ ո՛չ կամեցան լսել[9882]։ [9882] Ոմանք. Եթէ այս է հանգիստ... եւ այն բեկումն։
12 եւ ասեն դրանց, թէ քաղցածի հանգիստը դա է, եւ դա է աղէտը. բայց նրանք չեն կամենում լսել:
12 Քանզի անոնց ըսաւ.«Յոգնածը հանգստացնելու միջոցը ասիկա է Ու մխիթարութիւնը ասիկա է»։Բայց անոնք մտիկ ընել չուզեցին։
եւ ասիցեն ցդոսա, թէ` Այն է հանգիստ քաղցելոյն, եւ սոյն բեկումն.`` եւ ոչ կամեցան լսել:

28:12: եւ ասիցեն ցդոսա. թէ ա՛յն է հանգիստ քաղցելոյն, եւ սոյն բեկումն. եւ ո՛չ կամեցան լսել[9882]։
[9882] Ոմանք. Եթէ այս է հանգիստ... եւ այն բեկումն։
12 եւ ասեն դրանց, թէ քաղցածի հանգիստը դա է, եւ դա է աղէտը. բայց նրանք չեն կամենում լսել:
12 Քանզի անոնց ըսաւ.«Յոգնածը հանգստացնելու միջոցը ասիկա է Ու մխիթարութիւնը ասիկա է»։Բայց անոնք մտիկ ընել չուզեցին։
zohrab-1805▾ eastern-1994▾ western am▾
28:1228:12 Им говорили: >. Но они не хотели слушать.
28:12 λέγοντες λεγω tell; declare αὐτῷ αυτος he; him τοῦτο ουτος this; he τὸ ο the ἀνάπαυμα αναπαυμα the πεινῶντι πειναω hungry καὶ και and; even τοῦτο ουτος this; he τὸ ο the σύντριμμα συντριμμα fracture καὶ και and; even οὐκ ου not ἠθέλησαν θελω determine; will ἀκούειν ακουω hear
28:12 אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to זֹ֤את zˈōṯ זֹאת this הַ ha הַ the מְּנוּחָה֙ mmᵊnûḥˌā מְנוּחָה resting place הָנִ֣יחוּ hānˈîḥû נוח settle לֶֽ lˈe לְ to † הַ the עָיֵ֔ף ʕāyˈēf עָיֵף faint וְ wᵊ וְ and זֹ֖את zˌōṯ זֹאת this הַ ha הַ the מַּרְגֵּעָ֑ה mmargēʕˈā מַרְגֵּעָה resting place וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָב֖וּא ʔāvˌû אבה want שְׁמֹֽועַ׃ šᵊmˈôₐʕ שׁמע hear
28:12. cui dixit haec requies reficite lassum et hoc est meum refrigerium et noluerunt audireTo whom he said: This is my rest, refresh the weary, and this is my refreshing: and they would not hear.
12. to whom he said, This is the rest, give ye rest to him that is weary; and this is the refreshing: yet they would not hear.
28:12. He said to them: “This is my rest. Refresh the weary,” and, “This is my refreshment.” And yet they were unwilling to listen.
28:12. To whom he said, This [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshing: yet they would not hear.
To whom he said, This [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshing: yet they would not hear:

28:12 Им говорили: <<вот покой, дайте покой утружденному, и вот успокоение>>. Но они не хотели слушать.
28:12
λέγοντες λεγω tell; declare
αὐτῷ αυτος he; him
τοῦτο ουτος this; he
τὸ ο the
ἀνάπαυμα αναπαυμα the
πεινῶντι πειναω hungry
καὶ και and; even
τοῦτο ουτος this; he
τὸ ο the
σύντριμμα συντριμμα fracture
καὶ και and; even
οὐκ ου not
ἠθέλησαν θελω determine; will
ἀκούειν ακουω hear
28:12
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֣ר ʔāmˈar אמר say
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
זֹ֤את zˈōṯ זֹאת this
הַ ha הַ the
מְּנוּחָה֙ mmᵊnûḥˌā מְנוּחָה resting place
הָנִ֣יחוּ hānˈîḥû נוח settle
לֶֽ lˈe לְ to
הַ the
עָיֵ֔ף ʕāyˈēf עָיֵף faint
וְ wᵊ וְ and
זֹ֖את zˌōṯ זֹאת this
הַ ha הַ the
מַּרְגֵּעָ֑ה mmargēʕˈā מַרְגֵּעָה resting place
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָב֖וּא ʔāvˌû אבה want
שְׁמֹֽועַ׃ šᵊmˈôₐʕ שׁמע hear
28:12. cui dixit haec requies reficite lassum et hoc est meum refrigerium et noluerunt audire
To whom he said: This is my rest, refresh the weary, and this is my refreshing: and they would not hear.
28:12. He said to them: “This is my rest. Refresh the weary,” and, “This is my refreshment.” And yet they were unwilling to listen.
28:12. To whom he said, This [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshing: yet they would not hear.
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
12: Вот покой. Исаия указывает, как на первый признак неповиновения закону Господню - на нарушение закона о праздничном покое. Может быть, пророк хотел указать и на то, что Израилю истинные пророки давно уже разъясняли, в чем состоит главное условие успокоения или спокойной жизни Иудейского государства, и что народ, к сожалению, не внимал этим разъяснениям.
Adam Clarke: Commentary on the Bible - 1831
28:12: This is the rest "This is the true rest" - The sense of this verse is: God had warned them by his prophets that their safety and security, their deliverance from their present calamities and from the apprehensions of still greater approaching, depended wholly on their trust in God, their faith and obedience; but they rejected this gracious warning with contempt and mockery.
Albert Barnes: Notes on the Bible - 1834
28:12: To whom he said - To whom God had said; that is, to the Jews. He had taught them the way of rest through the prophets, but they had refused to learn.
This is the rest - That is, this is the true way of happiness, to wit, by keeping the commands of God which had been so often repeated as to become to them objects of satiety and disgust.
This is the refreshing - This is the way in which the mind may be comforted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:12: This: Isa 30:15; Ch2 14:11, Ch2 16:8, Ch2 16:9; Jer 6:16; Mat 11:28, Mat 11:29
yet: Psa 81:11-13; Jer 44:16; Zac 7:11, Zac 7:14; Heb 12:25
Geneva 1599
28:12 To whom (l) he said, (m) This [is] the rest [with which] ye may (n) cause the weary to rest; and this [is] the refreshing: yet they would not hear.
(l) That is, the prophet, whom God would send.
(m) This is the doctrine on which you ought to stay and rest.
(n) Show to them that are weary and have need of rest, what the true rest is.
John Gill
28:12 To whom he said,.... Either the Lord himself, or the prophet Isaiah; or rather the Lord by him, and other prophets; so the Targum,
"to whom the prophets said;''
that is, the true prophets of the Lord said to the people, or to the priests and other prophets; or Christ and his apostles, as follows:
This is the rest wherewith ye may cause the weary to rest: and this is the refreshing: that is, by teaching the word of God, the true knowledge of him, and the sound doctrines of the Gospel, and the duties of religion; this would be the best way of casing and refreshing the minds and consciences of the people, burdened with a sense of sin, or distressed and disconsolate through afflictions and calamities upon them, and be the most effectual method of continuing them in ease and peace in their own land, and of preserving them from captivity, and other judgments threatened with; see Mt 11:28,
yet they would not hear; having no regard to the Lord and his prophets; nor any compassion to their countrymen, afflicted and distressed in mind or body; nor to the doctrine of Christ and his apostles.
John Wesley
28:12 This - This doctrine. The rest - The only way, in which you will find rest.
Robert Jamieson, A. R. Fausset and David Brown
28:12 Rather, "He (Jehovah) who hath said to them."
this . . . the rest--Reference may be primarily to "rest" from national warlike preparations, the Jews being at the time "weary" through various preceding calamities, as the Syro-Israelite invasion (Is 7:8; compare Is 30:15; Is 22:8; Is 39:2; Is 36:1; 4Kings 18:8). But spiritually, the "rest" meant is that to be found in obeying those very "precepts" of God (Is 28:10) which they jeered at (compare Jer 6:16; Mt 11:29).
28:1328:13: Եւ եղիցի նոցա բանն Տեառն՝ նեղութիւնք ՚ի վերայ նեղութեանց. ընկա՛լ, ընկա՛լ կասկածանս ՚ի վերայ կասկածանաց։ Փո՛քր մեւս եւս. փոքր մեւս եւս՝ մինչ գնասցեն, եւ յետս ընդդէ՛մ կործանեսցին. եւ խորտակեսցին եւ չարչարեսցին եւ սատակեսցին[9883]։ [9883] Ոմանք. Բան Տեառն նեղութիւն ՚ի վերայ... մինչեւ գնասցեն։
13 Հետեւապէս նրանց է ուղղուած Տիրոջ խօսքը. «Ընդունի՛ր նեղութիւններ նեղութիւնների վրայ. ընդունի՛ր կասկածներ կասկածների վրայ: Մի քիչ էլ, մի քի՛չ էլ ընդունիր, մինչեւ որ գնան, թիկունքի վրայ տապալուեն, խորտակուեն, տանջուեն ու մեռնեն»:
13 Ուստի Տէրոջը խօսքը պիտի ըլլայ անոնց՝ Խրատ խրատի վրայ, խրատ խրատի վրայ, Հրաման հրամանի վրայ, հրաման հրամանի վրայ, Քիչ մը հոս, քիչ մը հոն. Որպէս զի երթան, կռնակի վրայ իյնան ու կոտրտին Եւ որոգայթի մէջ իյնալով բռնուին։
Եւ եղիցի նոցա բանն Տեառն` [386]նեղութիւնք ի վերայ նեղութեանց. ընկալ, ընկալ կասկածանս ի վերայ կասկածանաց: Փոքր մեւս եւս, փոքր մեւս եւս` մինչեւ`` գնասցեն, եւ յետս ընդդէմ կործանեսցին. [387]եւ խորտակեսցին եւ չարչարեսցին եւ սատակեսցին:

28:13: Եւ եղիցի նոցա բանն Տեառն՝ նեղութիւնք ՚ի վերայ նեղութեանց. ընկա՛լ, ընկա՛լ կասկածանս ՚ի վերայ կասկածանաց։ Փո՛քր մեւս եւս. փոքր մեւս եւս՝ մինչ գնասցեն, եւ յետս ընդդէ՛մ կործանեսցին. եւ խորտակեսցին եւ չարչարեսցին եւ սատակեսցին[9883]։
[9883] Ոմանք. Բան Տեառն նեղութիւն ՚ի վերայ... մինչեւ գնասցեն։
13 Հետեւապէս նրանց է ուղղուած Տիրոջ խօսքը. «Ընդունի՛ր նեղութիւններ նեղութիւնների վրայ. ընդունի՛ր կասկածներ կասկածների վրայ: Մի քիչ էլ, մի քի՛չ էլ ընդունիր, մինչեւ որ գնան, թիկունքի վրայ տապալուեն, խորտակուեն, տանջուեն ու մեռնեն»:
13 Ուստի Տէրոջը խօսքը պիտի ըլլայ անոնց՝ Խրատ խրատի վրայ, խրատ խրատի վրայ, Հրաման հրամանի վրայ, հրաման հրամանի վրայ, Քիչ մը հոս, քիչ մը հոն. Որպէս զի երթան, կռնակի վրայ իյնան ու կոտրտին Եւ որոգայթի մէջ իյնալով բռնուին։
zohrab-1805▾ eastern-1994▾ western am▾
28:1328:13 И стало у них словом Господа: заповедь на заповедь, заповедь на заповедь, правило на правило, правило на правило, тут немного, там немного, так что они пойдут, и упадут навзничь, и разобьются, и попадут в сеть и будут уловлены.
28:13 καὶ και and; even ἔσται ειμι be αὐτοῖς αυτος he; him τὸ ο the λόγιον λογιον declaration κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God θλῖψις θλιψις pressure ἐπὶ επι in; on θλῖψιν θλιψις pressure ἐλπὶς ελπις hope ἐπ᾿ επι in; on ἐλπίδι ελπις hope ἔτι ετι yet; still μικρὸν μικρος little; small ἔτι ετι yet; still μικρόν μικρος little; small ἵνα ινα so; that πορευθῶσιν πορευομαι travel; go καὶ και and; even πέσωσιν πιπτω fall εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after καὶ και and; even κινδυνεύσουσιν κινδυνευω in danger καὶ και and; even συντριβήσονται συντριβω fracture; smash καὶ και and; even ἁλώσονται αλισκω taken
28:13 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be לָהֶ֜ם lāhˈem לְ to דְּבַר־ dᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH צַ֣ו ṣˈaw צַו [untranslatable] לָ lā לְ to צָ֞ו ṣˈāw צַו [untranslatable] צַ֤ו ṣˈaw צַו [untranslatable] לָ lā לְ to צָו֙ ṣˌāw צַו [untranslatable] קַ֤ו qˈaw קַו [uncertain] לָ lā לְ to קָו֙ qˌāw קַו [uncertain] קַ֣ו qˈaw קַו [uncertain] לָ lā לְ to קָ֔ו qˈāw קַו [uncertain] זְעֵ֥יר zᵊʕˌêr זְעֵיר little שָׁ֖ם šˌām שָׁם there זְעֵ֣יר zᵊʕˈêr זְעֵיר little שָׁ֑ם šˈām שָׁם there לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of יֵלְכ֜וּ yēlᵊḵˈû הלך walk וְ wᵊ וְ and כָשְׁל֤וּ ḵāšᵊlˈû כשׁל stumble אָחֹור֙ ʔāḥôr אָחֹור back(wards) וְ wᵊ וְ and נִשְׁבָּ֔רוּ nišbˈārû שׁבר break וְ wᵊ וְ and נֹוקְשׁ֖וּ nôqᵊšˌû יקשׁ lay snares וְ wᵊ וְ and נִלְכָּֽדוּ׃ פ nilkˈāḏû . f לכד seize
28:13. et erit eis verbum Domini manda remanda manda remanda expecta reexpecta expecta reexpecta modicum ibi modicum ibi ut vadant et cadant retrorsum et conterantur et inlaqueentur et capianturAnd the word of the Lord shall be to them: Command, command again; command, command again; expect, expect again; a little there, a little there: that they may go, and fall backward, and be broken, and snared, and taken.
13. Therefore shall the word of the LORD be unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little; that they may go, and fall backward, and be broken, and snared, and taken.
28:13. And so, the word of the Lord to them will be: “Command, and command again; command, and command again; expect, and expect again; a little here, and a little there,” so that they may go forward and fall backward, and so that they may be broken and ensnared and captured.
28:13. But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little; that they might go, and fall backward, and be broken, and snared, and taken.
But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little; that they might go, and fall backward, and be broken, and snared, and taken:

28:13 И стало у них словом Господа: заповедь на заповедь, заповедь на заповедь, правило на правило, правило на правило, тут немного, там немного, так что они пойдут, и упадут навзничь, и разобьются, и попадут в сеть и будут уловлены.
28:13
καὶ και and; even
ἔσται ειμι be
αὐτοῖς αυτος he; him
τὸ ο the
λόγιον λογιον declaration
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
θλῖψις θλιψις pressure
ἐπὶ επι in; on
θλῖψιν θλιψις pressure
ἐλπὶς ελπις hope
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
ἔτι ετι yet; still
μικρὸν μικρος little; small
ἔτι ετι yet; still
μικρόν μικρος little; small
ἵνα ινα so; that
πορευθῶσιν πορευομαι travel; go
καὶ και and; even
πέσωσιν πιπτω fall
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
καὶ και and; even
κινδυνεύσουσιν κινδυνευω in danger
καὶ και and; even
συντριβήσονται συντριβω fracture; smash
καὶ και and; even
ἁλώσονται αλισκω taken
28:13
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
לָהֶ֜ם lāhˈem לְ to
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
צַ֣ו ṣˈaw צַו [untranslatable]
לָ לְ to
צָ֞ו ṣˈāw צַו [untranslatable]
צַ֤ו ṣˈaw צַו [untranslatable]
לָ לְ to
צָו֙ ṣˌāw צַו [untranslatable]
קַ֤ו qˈaw קַו [uncertain]
לָ לְ to
קָו֙ qˌāw קַו [uncertain]
קַ֣ו qˈaw קַו [uncertain]
לָ לְ to
קָ֔ו qˈāw קַו [uncertain]
זְעֵ֥יר zᵊʕˌêr זְעֵיר little
שָׁ֖ם šˌām שָׁם there
זְעֵ֣יר zᵊʕˈêr זְעֵיר little
שָׁ֑ם šˈām שָׁם there
לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of
יֵלְכ֜וּ yēlᵊḵˈû הלך walk
וְ wᵊ וְ and
כָשְׁל֤וּ ḵāšᵊlˈû כשׁל stumble
אָחֹור֙ ʔāḥôr אָחֹור back(wards)
וְ wᵊ וְ and
נִשְׁבָּ֔רוּ nišbˈārû שׁבר break
וְ wᵊ וְ and
נֹוקְשׁ֖וּ nôqᵊšˌû יקשׁ lay snares
וְ wᵊ וְ and
נִלְכָּֽדוּ׃ פ nilkˈāḏû . f לכד seize
28:13. et erit eis verbum Domini manda remanda manda remanda expecta reexpecta expecta reexpecta modicum ibi modicum ibi ut vadant et cadant retrorsum et conterantur et inlaqueentur et capiantur
And the word of the Lord shall be to them: Command, command again; command, command again; expect, expect again; a little there, a little there: that they may go, and fall backward, and be broken, and snared, and taken.
28:13. And so, the word of the Lord to them will be: “Command, and command again; command, and command again; expect, and expect again; a little here, and a little there,” so that they may go forward and fall backward, and so that they may be broken and ensnared and captured.
28:13. But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little; that they might go, and fall backward, and be broken, and snared, and taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Словом Господа - правильнее: "со словом Господним", т. е. евреи относились всегда к слову Господню, возвещаемому чрез истинных пророков, как к чему-то надоедливому, не нужному в смысле руководительства, в котором повторялось все одно и то же. - Результат такого отношения к вещим словам пророков Исаия изображает наглядно во второй половине стиха: евреи будут отведены в плен!
Albert Barnes: Notes on the Bible - 1834
28:13: But the word of the Lord was unto them - Or, rather, but the word of Yahweh "shall be" unto them. This refers to the mode in which God said He would instruct them in a foreign land. They had complained Isa 28:9-10 that his instructions had been like a short lesson constantly repeated, as we instruct children. God here says that it should be as they said it was - they would be carried away to a distant land, and long abide among strangers; they would have ample time there to acquire instruction, and all that they would receive would be lesson after lesson of the same kind - line upon line, one judgment following another, until the lesson of their disobedience had been fully inculcated, and they had been brought to true repentance.
Here a little, and there a little - So they had said Isa 28:10 the lessons of God were to them by the prophets. So God says his lessons "shall be" to them by judgment. It shall not come in one sudden and overpowering burst of indignation, but it shall be, as it were, dealt out to them in small portions that it may not be soon exhausted.
That they might go ... - That they may go into captivity, and stumble, and be broken by the judgments of God. God will so deal out the lessons of his judgment and wrath, that as a people they shall be broken up, and made prisoners, and be borne to a distant land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:13: precept upon precept: Isa 28:10; Jer 23:36-38; Hos 6:5, Hos 8:12
that: Isa 6:9, Isa 6:10, Isa 8:14, Isa 8:15; Psa 69:22; Mat 13:14, Mat 21:44; Rom 11:9; Co2 2:16; Pe1 2:7, Pe1 2:8; Pe2 3:16
Geneva 1599
28:13 But the word of the (o) LORD was to them precept upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little; that they might go, and fall backward, and be broken, and snared, and taken.
(o) Because they will not receive the word of God, when it is offered, it comes of their own malice, if after their hearts are so hardened, that they care not for it, as before, (Is 6:9).
John Gill
28:13 But the word of the Lord was unto them precept upon precept,.... Was despised and derided by them; they took the prophet's words out of his mouth, and in a scoffing manner repeated them; which, in the Hebrew text, is in a rhyming form, and were sung and drawled out by them, "Tsau lotsau, Tsau lotsau, Kau lakau, Kau lakau": this is all he can say to us, and we have from him:
precept upon precept, line upon line, line upon line; here a little, and there a little; or the words may be rendered, "and the word of the Lord was unto them precept upon precept", &c.; as it had been, so it still was; the same method was continued to be taken with them, and they still treated as children; and it is suggested that they should remain so, and not be men in understanding; and that they should be ever learning like children, and never come to the knowledge of the truth. Moreover, the words may be rendered, "though the word of the Lord was unto them precept upon precept", &c.; though it was delivered in so plain and easy a manner to them, and such methods of instruction were used gradually and gently, to instil knowledge into them, yet so stupid were they as not to receive it, and so perverse and stubborn as wilfully to reject it; hence they were given up to judicial blindness and hardness, Rom 11:8,
that they might go and fall backward, and be broken, and snared, and taken: go on in their own sinful ways, backslide from God, and be broken by his judgments; and be ensnared and taken in the net of the Babylonians, and be carried by them into captivity; see Ezek 12:13 compare with this Mt 21:44 or rather fall into the hands of the Romans, and be taken and dispersed by them among the nations.
John Wesley
28:13 Here a little - As this method has been used and was altogether necessary for them; so it still is, and for the future shall be. As they were children in understanding, they shall still continue to be such; they shall be ever learning, and never come to the knowledge of the truth. That - This will be the event, or consequence of their sin: they will fall backward, which is the worst, and most dangerous way of falling; and so be broken to pieces.
Robert Jamieson, A. R. Fausset and David Brown
28:13 But--rather, "Therefore," namely, because "they would not hear" (Is 28:12).
that they might go--the designed result to those who, from a defect of the will, so far from profiting by God's mode of instructing, "precept upon precept," &c., made it into a stumbling-block (Hos 6:5; Hos 8:12; Mt 13:14).
go, and fall--image appropriately from "drunkards" (Is 28:7-8, which they were) who in trying to "go forward fall backward."
28:1428:14: Վասն այսորիկ լուարո՛ւք զբան Տեառն ա՛րք նեղեալք, իշխանք ժողովրդեանդ այդորիկ յԵրուսաղէմ[9884]։ [9884] Բազումք. Եւ իշխանք ժողո՛՛։
14 Ուրեմն լսեցէ՛ք Տիրոջ խօսքը, ո՛վ նեղուած մարդիկ եւ Երուսաղէմի ժողովրդի իշխաննե՛ր:
14 Ուրեմն Տէրոջը խօսքին մտիկ ըրէք, Ո՛վ ծաղր ընող մարդիկ, Որ Երուսաղէմի մէջ բնակող այս ժողովուրդին վրայ կը տիրէք
Վասն այսորիկ լուարուք զբան Տեառն, արք [388]նեղեալք եւ`` իշխանք ժողովրդեանդ այդորիկ յԵրուսաղէմ:

28:14: Վասն այսորիկ լուարո՛ւք զբան Տեառն ա՛րք նեղեալք, իշխանք ժողովրդեանդ այդորիկ յԵրուսաղէմ[9884]։
[9884] Բազումք. Եւ իշխանք ժողո՛՛։
14 Ուրեմն լսեցէ՛ք Տիրոջ խօսքը, ո՛վ նեղուած մարդիկ եւ Երուսաղէմի ժողովրդի իշխաննե՛ր:
14 Ուրեմն Տէրոջը խօսքին մտիկ ըրէք, Ո՛վ ծաղր ընող մարդիկ, Որ Երուսաղէմի մէջ բնակող այս ժողովուրդին վրայ կը տիրէք
zohrab-1805▾ eastern-1994▾ western am▾
28:1428:14 Итак слушайте слово Господне, хульники, правители народа сего, который в Иерусалиме.
28:14 διὰ δια through; because of τοῦτο ουτος this; he ἀκούσατε ακουω hear λόγον λογος word; log κυρίου κυριος lord; master ἄνδρες ανηρ man; husband τεθλιμμένοι θλιβω pressure; press against καὶ και and; even ἄρχοντες αρχων ruling; ruler τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he τοῦ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
28:14 לָכֵ֛ן lāḵˈēn לָכֵן therefore שִׁמְע֥וּ šimʕˌû שׁמע hear דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אַנְשֵׁ֣י ʔanšˈê אִישׁ man לָצֹ֑ון lāṣˈôn לָצֹון boasting מֹֽשְׁלֵי֙ mˈōšᵊlê משׁל rule הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
28:14. propter hoc audite verbum Domini viri inlusores qui dominamini super populum meum qui est in HierusalemWherefore hear the word of the Lord, ye scornful men, who rule over my people that is in Jerusalem.
14. Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem:
28:14. Because of this, listen to the word of the Lord, you mocking men, who lord it over my people who are at Jerusalem.
28:14. Wherefore hear the word of the LORD, ye scornful men, that rule this people which [is] in Jerusalem.
Wherefore hear the word of the LORD, ye scornful men, that rule this people which [is] in Jerusalem:

28:14 Итак слушайте слово Господне, хульники, правители народа сего, который в Иерусалиме.
28:14
διὰ δια through; because of
τοῦτο ουτος this; he
ἀκούσατε ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
ἄνδρες ανηρ man; husband
τεθλιμμένοι θλιβω pressure; press against
καὶ και and; even
ἄρχοντες αρχων ruling; ruler
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
τοῦ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
28:14
לָכֵ֛ן lāḵˈēn לָכֵן therefore
שִׁמְע֥וּ šimʕˌû שׁמע hear
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
לָצֹ֑ון lāṣˈôn לָצֹון boasting
מֹֽשְׁלֵי֙ mˈōšᵊlê משׁל rule
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
28:14. propter hoc audite verbum Domini viri inlusores qui dominamini super populum meum qui est in Hierusalem
Wherefore hear the word of the Lord, ye scornful men, who rule over my people that is in Jerusalem.
28:14. Because of this, listen to the word of the Lord, you mocking men, who lord it over my people who are at Jerusalem.
28:14. Wherefore hear the word of the LORD, ye scornful men, that rule this people which [is] in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: 14-22. Евреи, отказываясь слушаться истинного пророка, надеялись спастись от гибели своей ловкостью и политическими интригами. Но Исаия от лица Господа возвещает им, что для них единственной помощью может быть только драгоценный краеугольный камень, на котором Всевышний построит Свое благодатное царство на Сионе.

Все же интриги иудейских политиков не приведут ни к чему, и они останутся совершенно беззащитными пред нашествием могущественных врагов. Господь даже Сам ополчится против Своего народа, как некогда Он ополчался против врагов еврейских.

Пророк приглашает правителей иудейских - священников и пророков (ср. ст. 7) - послушать его речи, пока еще не поздно. В каком смысле он называет их хульниками или насмешниками - это видно из 10: ст.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Wherefore hear the word of the LORD, ye scornful men, that rule this people which is in Jerusalem. 15 Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: 16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 17 Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. 18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. 19 From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. 20 For the bed is shorter than that a man can stretch himself on it: and the covering narrower than that he can wrap himself in it. 21 For the LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. 22 Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth.
The prophet, having reproved those that made a jest of the word of God, here goes on to reprove those that made a jest of the judgments of God, and set them at defiance; for he is a jealous God, and will not suffer either his ordinances or his providences to be brought into contempt. He addressed himself to the scornful men who ruled in Jerusalem, who were the magistrates of the city, v. 14. It is bad with a people when their thrones of judgment become the seats of the scornful, when rulers are scorners; but that the rulers of Jerusalem should be men of such a character, that they should make light of God's judgments and scorn to take notice of the tokens of his displeasure, is very sad. Who will be mourners in Zion if they are scorners? Observe,
I. How these scornful men lulled themselves asleep in carnal security, and even challenged God Almighty to do his worst (v. 15) You have said, We have made a covenant with death and the grave. They thought themselves as sure of their lives, even when the most destroying judgments were abroad, as if they had made a bargain with death, upon a valuable consideration, not to come till they sent for him or not to take them away by any violence, but by old age. If we be at peace with God, and have made a covenant with him, we have in effect made a covenant with death that it shall come in the fittest time, that whenever it comes, it shall be no terror to us, nor do us any real damage; death is ours if we be Christ's (1 Cor. iii. 22, 23): but to think of making death our friend, or being in league with it, while by sin we are making God our enemy and are at war with him, is the greatest absurdity that can be. It was fond conceit which these scorners had, "When the overflowing scourge shall pass through our country, and others shall fall under it, yet it shall not come to us, not reach us, though it extend far, not bear us down, though it is an overflowing scourge." It is the greatest folly imaginable for impenitent sinners to think that either in this world or the other they shall fare better than their neighbours. But what is the ground of their confidence? Why, truly, We have made lies our refuge. Either, 1. Those things which the prophets told them would be lies and falsehood to them and would deceive, but which they themselves looked upon as substantial fences. The protection of their idols, the promises with which their false prophets soothed them, their policy, their wealth, their interest in the people; these they confided in, and not in God; nay, these they confided in against God. Or, 2. Those things which should be lies and falsehood to the enemy, who was flagellum Dei--the scourge of God, the overflowing scourge; they would secure themselves by imposing upon the enemy with their stratagems of war, or their feigned submissions in treaties of peace. The rest of the cities of Judah were taken because they made an obstinate defence; but the rulers of Jerusalem hope to succeed better. They think themselves greater politicians than those of the country towns; they will compliment the king of Assyria with a promise to surrender their city, or to become tributaries to him, with a purpose at the same time to shake off his yoke as soon as the danger is over, not caring though they be found liars to him, as the expression is, Deut. xxxiii. 29. Note, Those put a cheat upon themselves that think to gain their point by putting cheats upon those they deal with. Those that pursue their designs by trick and fraud, by mean and paltry shifts, may perhaps compass them, but cannot expect comfort in them. Honesty is the best policy. But such refuges as these are those driven to that depart from God, and throw themselves out of his protection.
II. How God, by the prophet, awakens them out of this sleep, and shows them the folly of their security.
1. He tells them upon what grounds they might be secure. He does not disturb their false confidences, till he has first shown them a firm bottom on which they may repose themselves (v. 16): Behold, I lay in Zion for a foundation a stone. This foundation is, (1.) The promises of God in general--his word, upon which he has caused his people to hope--his covenant with Abraham, that he would be a God to him and his; this is a foundation, a foundation of stone, firm and lasting, for faith to build upon; it is a tried stone, for all the saints have stayed themselves upon it and it never failed them. (2.) The promise of Christ in particular; for to him this is expressly applied in the New Testament, 1 Pet. ii. 6-8. He is that stone which has become the head of the corner. The great promise of the Messiah and his kingdom, which was to begin at Jerusalem, was sufficient to make God's people easy in the worst of times; for they knew well that till he came the sceptre should not depart from Judah. Zion shall continue while this foundation is yet to be laid there. "Thus saith the Lord Jehovah, for the comfort of those that dare not make lies their refuge, Behold, and look upon me as one that has undertaken to lay in Zion a Stone," Jesus Christ is a foundation of God's laying. This is the Lord's doing. He is laid in Zion, in the church, in the holy hill. He is a tried stone, a trying stone (so some), a touch-stone, that shall distinguish between true and counterfeit. He is a precious stone, for such are the foundations of the New Jerusalem (Rev. xxi. 19), a corner-stone, in whom the sides of the building are united, the head-stone of the corner. And he that believes these promises, and rests upon them, shall not make haste, shall not run to and fro in a hurry, as men at their wits' end, shall not be shifting hither and thither for his own safety, nor be driven to his feet by any terrors, as the wicked man is said to be (Job xviii. 11), but with a fixed heart shall quietly wait the event, saying, Welcome the will of God. He shall not make haste in his expectations, so as to anticipate the time set in the divine counsels, but, though it tarry, will wait the appointed hour, knowing that he that shall come will come, and will not tarry. He that believes will not make more haste than good speed, but be satisfied that God's time is the best time, and wait with patience for it. The apostle from the LXX. explains this, 1 Pet. ii. 6. He that believes on him shall not be confounded; his expectations shall not be frustrated, but far out-done.
2. He tells them that upon the grounds which they now built on they could not be safe, but their confidences would certainly fail them (v. 17): Judgment will I lay to the line, and righteousness to the plummet. This denotes,
(1.) The building up of his church; having laid the foundation (v. 16), he will raise the structure, as builders do, by line and plummet, Zech. iv. 10. Righteousness shall be the line and judgment the plummet. The church, being grounded on Christ, shall be formed and reformed by the scripture, the standing rule of judgment and righteousness. Judgment shall return unto righteousness, Ps. xciv. 15. Or,
(2.) The punishing of the church's enemies, against whom he will proceed in strict justice, according to the threatenings of the law. He will give them their deserts, and bring upon them the judgments they have challenged, but in wisdom too, and by an exact rule, that the tares may not be plucked up with the wheat. And when God comes thus to execute judgment,
[1.] These scornful men will be made ashamed of the vain hopes with which they had deluded themselves. First, They designed to make lies their refuge; but it will indeed prove a refuge of lies, which the hail shall sweep away, that tempest of hail spoken of v. 2. Those that make lies their refuge build upon the sand, and the building will fall when the storm comes, and bury the builder in the ruins of it. Those that make any thing their hiding place but Christ shall find that the waters will overflow it, as every shelter but the ark was over-topped and overthrown by the waters of the deluge. Such is the hope of the hypocrite; this will come of all his confidences. Secondly, They boasted of a covenant with death, and an agreement with the grave; but it shall be disannulled, as made without his consent who has the keys and sovereign command of hell and death. Those do but delude themselves that think by any wiles to evade the judgments of God. Thirdly, They fancied that when the overflowing scourge should pass through the land it should not come near them; but the prophet tells them that then, when others were falling by the common calamity, they should not only share in it, but should be trodden down by it: "You shall be to it for a treading down; it shall triumph over you as much as over any other, and you shall become its easy prey." They are further told (v. 19), 1. That it shall begin with them; they shall be so far from escaping it that they shall be the first that shall fall by it: "From the time it goes forth it shall take you, as if it came on purpose to seize you." 2. That it shall pursue them closely: "Morning by morning shall it pass over; as duly as the day returns you shall hear of some desolation or other made by it; for divine justice will follow its blow; you shall never be safe nor easy by day nor by night; there shall be a pestilence walking in darkness and a destruction wasting at noonday." 3. That there shall be no avoiding it: "The understanding of the report of its approach shall not give you any opportunity to make your escape, for there shall be no way of escape open; but it shall be only a vexation, you shall see it coming, and not see how to help yourselves." Or, "The very report of it at a distance will be a terror to you; what then will the thing itself be?" Evil tidings are a terror and vexation to scorners, but he whose heart is fixed, trusting in God, is not afraid of them; whereas, when the overflowing scourge comes, then all the comforts and confidences of scorners fail them, v. 20. (1.) That in which they thought to repose themselves reaches not to the length of their expectations: The bed is shorter than that a man can stretch himself upon it, so that he is forced to cramp and contract himself. (2.) That in which they thought to shelter themselves proves insufficient to answer the intention: The covering is narrower than that a man can wrap himself in it. Those that do not build upon Christ as their foundation, but rest in a righteousness of their own, will prove in the end thus to have deceived themselves; they can never be easy, safe, nor warm; the bed is too short, the covering is too narrow; like our first parents' fig-leaves, the shame of their nakedness will still appear.
[2.] God will be glorified in the accomplishment of his counsels, v. 21. When God comes to contend with these scorners, First, He will do his work, and bring to pass his act, he will work for his own honour and glory, according to his own purpose; the work shall appear to all that see it to be the work of God as the righteous Judge of the earth. Secondly, He will do it now against his people, as formerly he did it against their enemies, by which his justice will appear to be impartial; he will now rise up against Jerusalem as, in David's time, against the Philistines in Mount Perazim (2 Sam. v. 20), and as, in Joshua's time, against the Canaanites in the valley of Gibeon. If those that profess themselves members of God's church by their pride and scornfulness make themselves like Philistines and Canaanites, they must expect to be dealt with as such. Thirdly, This will be his strange work, his strange act, his foreign deed. It is work that he is backward to: he rather delights in showing mercy, and does not afflict willingly. It is work that he is not used to as to his own people; he protects and favours them. It is a strange work indeed if he turn to be their enemy and fight against them, ch. lxiii. 10. It is a work that all the neighbours will stand amazed at (Deut. xxix. 24), and therefore the ruins of Jerusalem are said to be an astonishment, Jer. xxv. 18.
Lastly, We have the use and application of all this (v. 22): "Therefore be you not mockers; dare not to ridicule either the reproofs of God's word or the approaches of his judgments." Mocking the messengers of the Lord was Jerusalem's measure-filling sin. The consideration of the judgments of God that are coming upon hypocritical professors should effectually silence mockers, and make them serious: "Be you not mockers, lest your bands be made strong, both the bands by which you are bound under the dominion of sin" (for there is little hope of the conversion of mockers) "and the bands by which you are bound over to the judgments of God." God has bands of justice strong enough to hold those that break all the bonds of his law asunder and cast away all his cord from them. Let not these mockers make light of divine threatenings, for the prophet (who is one of those with whom the secret of the Lord is) assures them that the Lord God of hosts has, in his hearing, determined a consumption upon the whole earth; and can they think to escape? or shall their unbelief invalidate the threatening?
Albert Barnes: Notes on the Bible - 1834
28:14: Wherefore ... - This verse commences a direct address to the scoffing and scornful nation, which is continued to the close of Isa 28:22. It is addressed particularly to the rulers in Jerusalem, as being the leaders in crime, and as being eminently deserving of the wrath of God.
Ye scornful men - Ye who despise and reproach God and his message; who fancy yourselves to be secure, and mock at the threatened judgments of the Almighty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:14: ye: Isa 28:22, Isa 1:10, Isa 5:9, Isa 29:20; Pro 1:22, Pro 3:34, Pro 29:8; Hos 7:5; Act 13:41
Carl Friedrich Keil and Franz Delitzsch
28:14
The prophet now directly attacks the great men of Jerusalem, and holds up a Messianic prophecy before their eyes, which turns its dark side to them, as chapter 7 did to Ahaz. "Therefore hear the word of Jehovah, ye scornful lords, rulers of this people which is in Jerusalem! For ye say, We have made a covenant with death, and with Hades have we come to an agreement. The swelling scourge, when it cometh hither, will do us no harm; for we have made a lie our shelter, and in deceit have we hidden ourselves. Therefore thus saith the Lord Jehovah, Behold, I am He who hath laid in Zion a stone, a stone of trial, a precious corner-stone of well-founded founding; whoever believes will not have to move. And I make justice the line, and righteousness the level; and hail sweeps away the refuge of lies, and the hiding-place is washed away by waters." With lâkhēn (therefore) the announcement of punishment is once more suspended; and in Is 28:16 it is resumed again, the exposition of the sin being inserted between, before the punishment is declared. Their sin is lâtsōn, and this free-thinking scorn rests upon a proud and insolent self-confidence, which imagines that there is no necessity to fear death and hell; and this self-confidence has for its secret reserve the alliance to be secretly entered into with Egypt against Assyria. What the prophet makes them say here, they do not indeed say exactly in this form; but this is the essential substance of the carnally devised thoughts and words of the rulers of the people of Jerusalem, as manifest to the Searcher of hearts. Jerusalem, the city of Jehovah, and such princes as these, who either proudly ignore Jehovah, or throw Him off as useless, what a contrast! Chōzeh, and châzūth in Is 28:18, signify an agreement, either as a decision or completion (from the radical meaning of the verb châzâh), or as a choice, beneplacitum (like the Arabic ray), or as a record, i.e., the means of selecting (like the talmudic châzı̄th, a countersign, a ra'ăyâh, a proof or argument: Luzzatto). In shōt shōtēph ("the swelling scourge," chethib שׁיט), the comparison of Asshur to a flood (Is 28:2, Is 28:8, Is 28:7), and the comparison of it to a whip or scourge, are mixed together; and this is all the more allowable, because a whip, when smacked, really does move in waving lines (compare Jer 8:6, where shâtaph is applied to the galloping of a war-horse). The chethib עבר in Is 28:15 (for which the keri reads יעבר, according to Is 28:19) is to be read עבר (granting that it shall have passed, or that it passes); and there is no necessity for any emendation. The Egyptian alliance for which they are suing, when designated according to its true ethical nature, is sheqer (lie) and kâzâb (falsehood); compare 4Kings 17:4 (where we ought perhaps to read sheqer for qesher, according to the lxx), and more especially Ezek 17:15., from which it is obvious that the true prophets regarded self-willed rebellion even against heathen rule as a reprehensible breach of faith.
The lâkhēn (therefore), which is resumed in Is 28:16, is apparently followed as strangely as in Is 7:14, by a promise instead of a threat. But this is only apparently the case. It is unquestionably a promise; but as the last clause, "he that believeth will not flee," i.e., will stand firm, clearly indicates, it is a promise for believers alone. For those to whom the prophet is speaking here the promise is a threat, a savour of death unto death. Just as on a former occasion, when Ahaz refused to ask for a sign, the prophet announced to him a sign of Jehovah's own selection; so here Jehovah opposes to the false ground of confidence on which the leaders relied, the foundation stone laid in Zion, which would bear the believing in immoveable safety, but on which the unbelieving would be broken to pieces (Mt 21:44). This stone is called 'ebhen boochan, a stone of proving, i.e., a proved and self-proving stone. Then follow other epithets in a series commencing anew with pinnath = 'ebhen pinnath (compare Ps 118:22): angulus h. e. lapis angularis pretiositatis fundationis fundatae. It is a corner-stone, valuable in itself (on yiqrath, compare 3Kings 5:17), and affording the strongest foundation and inviolable security to all that is built upon it (mūsâd a substantive in form like mūsâr, and mūssâd a hophal participle in the form of those of the verba contracta pe yod). This stone was not the Davidic sovereignty, but the true seed of David which appeared in Jesus (Rom 9:33; 1Pet 2:6-7). The figure of a stone is not opposed to the personal reference, since the prophet in Is 8:14 speaks even of Jehovah Himself under the figure of a stone. The majestically unique description renders it quite impossible that Hezekiah can be intended. Micah, whose book forms the side piece of this cycle of prophecy, also predicted, under similar historical circumstances, the birth of the Messiah in Bethlehem Ephratah (Mic 5:1). What Micah expresses in the words, "His goings forth are from of old," is indicated here in the preterite yissad connected with hineni (the construction is similar to that in Obad 1:2; Ezek 25:7; compare Is 28:2 above, and Jer 49:15; Jer 23:19). It denotes that which has been determined by Jehovah, and therefore is as good as accomplished. What is historically realized has had an eternal existence, and indeed an ideal pre-existence even in the heart of history itself (Is 22:11; Is 25:1; Is 37:26). Ever since there had been a Davidic government at all, this stone had lain in Zion. The Davidic monarchy not only had in this its culminating point, but the ground of its continuance also. It was not only the Omega, but also the Alpha. Whatever escaped from wrath, even under the Old Testament, stood upon this stone. This (as the prophet predicts in יסהישׁ לא המּאמין יחישׁ׃ the fut. kal) would be the stronghold of faith in the midst of the approaching Assyrian calamities (cf., Is 7:9); and faith would be the condition of life (Hab 2:4). But against unbelievers Jehovah would proceed according to His punitive justice. He would make this (justice and righteousness, mishpât and tsedâqâh) a norm, i.e., a line and level. A different turn, however, is given to qâv, with a play upon Is 28:10, Is 28:11. What Jehovah is about to do is depicted as a building which He is carrying out, and which He will carry out, so far as the despisers are concerned, on no other plan than that of strict retribution. His punitive justice comes like a hailstorm and like a flood (cf., Is 28:2; Is 10:22). The hail smites the refuge of lies of the great men of Jerusalem, and clears it away (יעה, hence יע, a shovel); and the flood buries their hiding-place in the waters, and carries it away (the accentuation should be סתר tifchah, מים mercha).
John Gill
28:14 Wherefore hear the word of the Lord, ye scornful men,.... Men of scorn and mockery, that scoffed and mocked at the word of God, as in the preceding verse Is 28:13; or at the threatenings of punishment; and even made a jest of death and hell, as in the following words: "the word of the Lord" they are called upon to hear, hearken, and attend to, is either the word of promise of the Messiah, Is 28:16 or rather the word threatening them with ruin, Is 28:18 or it may be both:
that rule this people which is in Jerusalem; which must not be understood of the chief ruler Hezekiah, but rather of some subordinate rulers, such as Shebna and others; these set a very bad example to the common people: no wonder that irreligion and profaneness prevail, when civil magistrates are scoffers at religion. It agrees best with the rulers of the Jewish people in the times of Christ, who mocked at him and his ministry, and that of his apostles.
Robert Jamieson, A. R. Fausset and David Brown
28:14 scornful--(See on Is 28:9).
28:1528:15: Զի ասացէք. Եդաք ո՛ւխտ ընդ դժոխս, եւ ընդ մահու դաշի՛նս կռեցաք. մրրիկ փոթորկեալ եթէ յարիցէ՝ ո՛չ եկեսցէ ՚ի վերայ մեր. զի եդաք սուտ զյոյսն մեր, եւ ստութեամբ ծածկեսցուք[9885]։ [9885] Ոմանք. Զի ասացէք եթէ եդաք։ Ոսկան. Եւ ստութեամբ ծածկեցաք։
15 Դուք ասացիք. «Ուխտ կնքեցինք դժոխքի հետ եւ դաշինք կռեցինք մահուան հետ. եթէ փոթորկուող մրրիկ էլ բարձրանայ, մեզ վրայ չի գայ, քանզի սուտը մեզ համար յոյս դարձրինք, ուրեմն ստութեամբ էլ կը պաշտպանուենք»:
15 Որովհետեւ ըսիք.«Մենք մահուան հետ ուխտ ըրինք Ու գերեզմանին հետ դաշնակից եղանք, Որ եթէ յորդահոս հեղեղը* ասկէ անցնի, մեր վրայ չգայ. Վասն զի ստութիւնը մեզի պատսպարան ըրինք Եւ ունայնութեան մէջ պահուեցանք»։
զի ասացէք. Եդաք ուխտ ընդ դժոխս, եւ ընդ մահու դաշինս կռեցաք. մրրիկ փոթորկեալ եթէ յարիցէ` ոչ եկեսցէ ի վերայ մեր. զի եդաք սուտ զյոյսն մեր, եւ ստութեամբ ծածկեցաք:

28:15: Զի ասացէք. Եդաք ո՛ւխտ ընդ դժոխս, եւ ընդ մահու դաշի՛նս կռեցաք. մրրիկ փոթորկեալ եթէ յարիցէ՝ ո՛չ եկեսցէ ՚ի վերայ մեր. զի եդաք սուտ զյոյսն մեր, եւ ստութեամբ ծածկեսցուք[9885]։
[9885] Ոմանք. Զի ասացէք եթէ եդաք։ Ոսկան. Եւ ստութեամբ ծածկեցաք։
15 Դուք ասացիք. «Ուխտ կնքեցինք դժոխքի հետ եւ դաշինք կռեցինք մահուան հետ. եթէ փոթորկուող մրրիկ էլ բարձրանայ, մեզ վրայ չի գայ, քանզի սուտը մեզ համար յոյս դարձրինք, ուրեմն ստութեամբ էլ կը պաշտպանուենք»:
15 Որովհետեւ ըսիք.«Մենք մահուան հետ ուխտ ըրինք Ու գերեզմանին հետ դաշնակից եղանք, Որ եթէ յորդահոս հեղեղը* ասկէ անցնի, մեր վրայ չգայ. Վասն զի ստութիւնը մեզի պատսպարան ըրինք Եւ ունայնութեան մէջ պահուեցանք»։
zohrab-1805▾ eastern-1994▾ western am▾
28:1528:15 Так как вы говорите: >.
28:15 ὅτι οτι since; that εἴπατε επω say; speak ἐποιήσαμεν ποιεω do; make διαθήκην διαθηκη covenant μετὰ μετα with; amid τοῦ ο the ᾅδου αδης Hades καὶ και and; even μετὰ μετα with; amid τοῦ ο the θανάτου θανατος death συνθήκας συνθηκη carry; bring ἐὰν εαν and if; unless παρέλθῃ παρερχομαι pass; transgress οὐ ου not μὴ μη not ἔλθῃ ερχομαι come; go ἐφ᾿ επι in; on ἡμᾶς ημας us ἐθήκαμεν τιθημι put; make ψεῦδος ψευδος falsehood; fallacy τὴν ο the ἐλπίδα ελπις hope ἡμῶν ημων our καὶ και and; even τῷ ο the ψεύδει ψευδος falsehood; fallacy σκεπασθησόμεθα σκεπαζω shelter
28:15 כִּ֣י kˈî כִּי that אֲמַרְתֶּ֗ם ʔᵃmartˈem אמר say כָּרַ֤תְנֽוּ kārˈaṯnˈû כרת cut בְרִית֙ vᵊrîṯ בְּרִית covenant אֶת־ ʔeṯ- אֵת together with מָ֔וֶת mˈāweṯ מָוֶת death וְ wᵊ וְ and עִם־ ʕim- עִם with שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world עָשִׂ֣ינוּ ʕāśˈînû עשׂה make חֹזֶ֑ה ḥōzˈeh חֹזֶה seer שֹׁ֣וטשׁיט *šˈôṭ שֹׁוט spate שֹׁוטֵ֤ף šôṭˈēf שׁטף wash off כִּֽי־ kˈî- כִּי that יַֽעֲבֹר֙עבר *yˈaʕᵃvōr עבר pass לֹ֣א lˈō לֹא not יְבֹואֵ֔נוּ yᵊvôʔˈēnû בוא come כִּ֣י kˈî כִּי that שַׂ֧מְנוּ śˈamnû שׂים put כָזָ֛ב ḵāzˈāv כָּזָב lie מַחְסֵ֖נוּ maḥsˌēnû מַחְסֶה refuge וּ û וְ and בַ va בְּ in † הַ the שֶּׁ֥קֶר ššˌeqer שֶׁקֶר lie נִסְתָּֽרְנוּ׃ ס nistˈārᵊnû . s סתר hide
28:15. dixistis enim percussimus foedus cum morte et cum inferno fecimus pactum flagellum inundans cum transierit non veniet super nos quia posuimus mendacium spem nostram et mendacio protecti sumusFor you have said: We have entered into a league with death, and we have made a covenant with hell. When the overflowing scourge shall pass through, it shall not come upon us: for we have placed our hope in lies, and by falsehood we are protected.
15. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves:
28:15. For you have said: “We struck a deal with death, and we formed a pact with Hell. When the inundating scourge passes through, it will not overwhelm us. For we have placed our hope in lies, and we are protected by what is false.”
28:15. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:

28:15 Так как вы говорите: <<мы заключили союз со смертью и с преисподнею сделали договор: когда всепоражающий бич будет проходить, он не дойдет до нас, потому что ложь сделали мы убежищем для себя, и обманом прикроем себя>>.
28:15
ὅτι οτι since; that
εἴπατε επω say; speak
ἐποιήσαμεν ποιεω do; make
διαθήκην διαθηκη covenant
μετὰ μετα with; amid
τοῦ ο the
ᾅδου αδης Hades
καὶ και and; even
μετὰ μετα with; amid
τοῦ ο the
θανάτου θανατος death
συνθήκας συνθηκη carry; bring
ἐὰν εαν and if; unless
παρέλθῃ παρερχομαι pass; transgress
οὐ ου not
μὴ μη not
ἔλθῃ ερχομαι come; go
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἐθήκαμεν τιθημι put; make
ψεῦδος ψευδος falsehood; fallacy
τὴν ο the
ἐλπίδα ελπις hope
ἡμῶν ημων our
καὶ και and; even
τῷ ο the
ψεύδει ψευδος falsehood; fallacy
σκεπασθησόμεθα σκεπαζω shelter
28:15
כִּ֣י kˈî כִּי that
אֲמַרְתֶּ֗ם ʔᵃmartˈem אמר say
כָּרַ֤תְנֽוּ kārˈaṯnˈû כרת cut
בְרִית֙ vᵊrîṯ בְּרִית covenant
אֶת־ ʔeṯ- אֵת together with
מָ֔וֶת mˈāweṯ מָוֶת death
וְ wᵊ וְ and
עִם־ ʕim- עִם with
שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world
עָשִׂ֣ינוּ ʕāśˈînû עשׂה make
חֹזֶ֑ה ḥōzˈeh חֹזֶה seer
שֹׁ֣וטשׁיט
*šˈôṭ שֹׁוט spate
שֹׁוטֵ֤ף šôṭˈēf שׁטף wash off
כִּֽי־ kˈî- כִּי that
יַֽעֲבֹר֙עבר
*yˈaʕᵃvōr עבר pass
לֹ֣א lˈō לֹא not
יְבֹואֵ֔נוּ yᵊvôʔˈēnû בוא come
כִּ֣י kˈî כִּי that
שַׂ֧מְנוּ śˈamnû שׂים put
כָזָ֛ב ḵāzˈāv כָּזָב lie
מַחְסֵ֖נוּ maḥsˌēnû מַחְסֶה refuge
וּ û וְ and
בַ va בְּ in
הַ the
שֶּׁ֥קֶר ššˌeqer שֶׁקֶר lie
נִסְתָּֽרְנוּ׃ ס nistˈārᵊnû . s סתר hide
28:15. dixistis enim percussimus foedus cum morte et cum inferno fecimus pactum flagellum inundans cum transierit non veniet super nos quia posuimus mendacium spem nostram et mendacio protecti sumus
For you have said: We have entered into a league with death, and we have made a covenant with hell. When the overflowing scourge shall pass through, it shall not come upon us: for we have placed our hope in lies, and by falsehood we are protected.
28:15. For you have said: “We struck a deal with death, and we formed a pact with Hell. When the inundating scourge passes through, it will not overwhelm us. For we have placed our hope in lies, and we are protected by what is false.”
28:15. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
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
15: Пророк влагает в уста своих противников слова, полные хвастливости и дерзости.

Смерть и преисподняя - символы гибели и уничтожения государства. Евреи хотят сказать, что они не боятся за целость Иудейского государства, потому что они в дружбе с адом и смертью.

Всепоражающий бич. Так, вероятно, называли в то время иудеи ассирийского царя (ср. 8:7: и сл.).

Ложь и обман, на которые надеются иудейские политики, были обычными явлениями политической жизни Востока. Когда их ассирийский царь призовет к ответу, по поводу замышлявшегося в то время союза иудеи с враждебными ассирийцам египтянами, иудейские политики сумеют-де как-нибудь обмануть своего строгого властителя (ср. 4: Цар 17:4; Иез 17:15: и сл.).
Adam Clarke: Commentary on the Bible - 1831
28:15: A covenant with death - To be in covenant with, is a kind of proverbial expression to denote perfect security from evil and mischief of any sort: -
"For thou shalt be in league with the stones of the field;
And the beasts of the field shall be at peace with thee."
Job 5:23.
"And I will make a covenant for them with the beasts of the field. And with the fowls of heaven, and with the creeping things of the ground."
Hos 2:18.
That is, none of these shall hurt them. But Lucan, speaking of the Psylli, whose peculiar property it was to be unhurt by the bite of serpents, with which their country abounded, comes still nearer to the expression of Isaiah in this place: -
Gens unica terras
Incolit a saevo serpentum innoxia morsu
Marmaridae Psylli. -
Pax illis cum morte data est.
Pharsal. 9:891.
"Of all who scorching Afric's sun endure,
None like the swarthy Psyllians are secure:
With healing gifts and privileges graced,
Well in the land of serpents were they placed:
Truce with the dreadful tyrant death they have,
And border safely on his realm the grave."
Rowe.
We have made a covenant with death and with hell are we at agreement - עשינו חזה asinu chozeh, we have made a vision, we have had an interview, struck a bargain, and settled all preliminaries. So they had made a covenant with hell by diabolic sacrifice, כרתנו ברית carathnu beritth. "We have cut the covenant sacrifice;" they divided it for the contracting parties to pass between the separated victim; for the victim was split exactly down the middle, so that even the spinal marrow was exactly divided through its whole length; and being set opposite to each other, the contracting parties entered, one at the head part, the other at the feet; and, meeting in the center, took the covenant oath. Thus, it is intimated, these bad people made an agreement with שאול sheol, with demons, with whom they had an interview; i.e., meeting them in the covenant sacrifice! To such a pitch had the Israelitish idolatry reached at that time!
Albert Barnes: Notes on the Bible - 1834
28:15: We have made a covenant with death - We are not to suppose that they had formally said this, but that their conduct was as if they had said it; they lived as securely as if they had entered into a compact with death not to destroy them, and with hell not to devour them. The figure is a very bold one, and is designed to express the extraordinary stupidity of the nation. It is most strikingly descriptive of the great mass of people. They are as little anxious about death and hell as if they had made a compact with the king of terrors and the prince of darkness not to destroy them. They are as little moved by the appeals of the gospel, by the alarms of God's providence, by the preaching of his word, and by all the demonstrations that they are exposed to eternal death, as though they had proved that there was no hell, or had entered into a solemn covenant that they should be unmolested. A figure similar to this occurs in Job 5:23 :
For thou shalt be in league with the stones of the field;
And the beasts of the field shall be at peace with thee.
Compare Hos 2:18.
And with hell - Hebrew, 'Sheol' - the land of shades, or of departed spirits (see the note at Isa 5:14). It is nearly synonymous here with death.
When the overflowing scourge shall pass through - There is here, in our translation, a little confusion of metaphor, since we speak usually of an overflowing "stream," and not of an overflowing "scourge." The word 'scourge' (שׁיט shayiṭ) means usually "a whip, a scourge," the same as שׁוט shô ṭ, and then means any punishment or calamity (see the note at Isa 10:26; compare Job 9:23; Job 5:21. Here its means severe judgments or calamities, as overflowing like water, or inundating a people.
We have made lies ... - That is, they acted as if they had a safe refuge in falsehood. They sought security in false doctrines, and regarded themselves as safe from all that the prophets had denounced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:15: We have: To be in covenant with a thing, says Bp. Lowth, is a proverbial expression to denote perfect security from mischief or evil of which it is the cause. Isa 5:18, Isa 5:19; Ecc 8:8; Job 5:23, Job 15:25-27; Jer 44:17; Eze 8:12; Hos 2:18; Zep 1:12
when: Isa 8:7, Isa 8:8; Dan 11:22
we have made: Isa 30:10; Jer 5:31, Jer 14:13, Jer 16:19, Jer 28:15-17; Eze 13:16, Eze 13:22; Amo 2:4; Jon 2:8; Th2 2:9-11
Geneva 1599
28:15 Because ye have said, We have made a (p) covenant with death, and with hell are we in agreement; when the overflowing scourge shall pass through, it shall not reach us: for we have made lies our refuge, and under (q) falsehood have we hid ourselves:
(p) They thought they had shifts to avoid God's judgments, and that they could escape though all others perished.
(q) Though the prophets condemned their idols and vain fruit of falsehood and vanity, yet the wicked thought in themselves that they would trust in these things.
John Gill
28:15 Because ye have said,.... Within themselves; they thought so, if they did not say it in express words; and their conduct and behaviour showed that these were the sentiments and presumptions of their minds:
We have made a covenant with death, and with hell are we at agreement: as safe from death, and secure from hell, or the grave, as if a covenant and compact had been formally entered into between them. The phrases are expressive of their being fearless of them, and of their confidence and assurance that they should not be hurt by them. Some interpret this of their deadly enemies, as Sennacherib king of Assyria particularly, with whom they had made peace, and had entered into a covenant of friendship and alliance, and so had nothing to fear from the threatenings of the Lord by the prophet; but Vitringa, better, of the covenant and agreement with the Romans, which the Jewish rulers were careful to observe, and thought themselves safe on account of it; see Rev_ 6:8,
when the overflowing scourge shall pass through; when the judgments of God shall come upon the earth, and pass through the whole world, as a chastisement and correction of men for their sins, and as a punishment for them, like a mighty torrent spreading itself, and carrying all before it; or particularly when the Assyrian monarch with his army shall pass through the land of Judea, signified, in Is 28:2, by a tempest of hail, a destroying storm, a flood of mighty waters overflowing; or rather the Roman army invading Judea:
Tit shall not come unto us; who were in the city of Jerusalem:
for we have made lies our refuge, and under falsehood have we hid ourselves; not what they themselves reckoned so, but what the prophet Isaiah, or the Lord by him, called so, whose words they used, and in whose language they spoke; meaning either their lying prophets, as Kimchi, and the false doctrines they delivered to them, promising them peace when destruction was at hand; or their idols, as Jarchi, which are falsehood, lying vanities, and work of errors; or their carnal policy, arts of dissimulation, sinful compliances, and crafty methods of acting with their enemies, by which they hoped to deceive them, and secure themselves from destruction, as others; or else their wealth and riches, got by lying and fraud, which is the sense of some interpreters; and perhaps all may be intended in which they might put their trust and confidence, and on account of them expect security from threatened evils, though no other than lies and falsehood; and the same may be observed of all outward acts of religion, rites and ceremonies, and works of righteousness done by men, in which they place their trust, and hope to be saved by them from wrath to come.
John Wesley
28:15 Said - In your hearts. We - We are as safe from death, and hell, or the grave, as if they had entered into covenant with us. The scourge - The judgment of God. Through - The land. For - We shall secure ourselves by lying and dissimulation.
Robert Jamieson, A. R. Fausset and David Brown
28:15 said--virtually, in your conduct, if not in words.
covenant--There may be a tacit reference to their confidence in their "covenant" with the Assyrians in the early part of Hezekiah's prosperous reign, before he ceased to pay tribute to them, as if it ensured Judah from evil, whatever might befall the neighboring Ephraim (Is 28:1). The full meaning is shown by the language ("covenant with death--hell," or sheol) to apply to all lulled in false security spiritually (Ps 12:4; Eccles 8:8; Jer 8:11); the godly alone are in covenant with death (Job 5:23; Hos 2:18; 1Cor 3:22).
overflowing scourge--two metaphors: the hostile Assyrian armies like an overwhelming flood.
pass through--namely, through Judea on their way to Egypt, to punish it as the protector of Samaria (4Kings 17:4).
lies--They did not use these words, but Isaiah designates their sentiments by their true name (Amos 2:4).
28:1628:16: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես դնեմ ՚ի հիմունս Սիովնի վէմ բազմապատիկ, զընտիր զգլուխ անկեան, զպատուականն ՚ի հիմունս նորա. եւ որ հաւատասցէ ՚ի նա՝ մի՛ ամաչեսցէ[9886]։ [9886] Ոմանք. Վասն այսորիկ. կամ՝ վասն այդորիկ... զընտիր գլուխ անկեան պատուական։
16 Դրա համար էլ այսպէս է ասում Տէր Աստուած. «Ահա ես Սիոնի հիմքում մեծագին քար եմ դնում, պատուական ու ազնիւ անկիւնաքար՝ նրա հիմքում, եւ ով որ հաւատայ նրան՝ չի ամաչի:
16 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.«Ահա ես Սիօնի մէջ վէմ մը կը դնեմ իբրեւ հիմ. Ընտիր վէմ՝ պատուական անկիւն, հաստատուն հիմ.‘Ով որ հաւատայ անոր, պիտի չարտորայ փախչելու’։
Վասն այնորիկ այսպէս ասէ Տէր Տէր. Ահաւասիկ ես դնեմ [389]ի հիմունս Սիոնի վէմ բազմապատիկ, զընտիր զգլուխ անկեան զպատուականն ի հիմունս նորա``, եւ որ հաւատասցէ ի նա` մի՛ [390]ամաչեսցէ:

28:16: Վասն այնորիկ ա՛յսպէս ասէ Տէր Տէր. Ահաւասիկ ես դնեմ ՚ի հիմունս Սիովնի վէմ բազմապատիկ, զընտիր զգլուխ անկեան, զպատուականն ՚ի հիմունս նորա. եւ որ հաւատասցէ ՚ի նա՝ մի՛ ամաչեսցէ[9886]։
[9886] Ոմանք. Վասն այսորիկ. կամ՝ վասն այդորիկ... զընտիր գլուխ անկեան պատուական։
16 Դրա համար էլ այսպէս է ասում Տէր Աստուած. «Ահա ես Սիոնի հիմքում մեծագին քար եմ դնում, պատուական ու ազնիւ անկիւնաքար՝ նրա հիմքում, եւ ով որ հաւատայ նրան՝ չի ամաչի:
16 Անոր համար Տէր Եհովան այսպէս կ’ըսէ.«Ահա ես Սիօնի մէջ վէմ մը կը դնեմ իբրեւ հիմ. Ընտիր վէմ՝ պատուական անկիւն, հաստատուն հիմ.‘Ով որ հաւատայ անոր, պիտի չարտորայ փախչելու’։
zohrab-1805▾ eastern-1994▾ western am▾
28:1628:16 Посему так говорит Господь Бог: вот, Я полагаю в основание на Сионе камень, камень испытанный, краеугольный, драгоценный, крепко утвержденный: верующий в него не постыдится.
28:16 διὰ δια through; because of τοῦτο ουτος this; he οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐμβαλῶ εμβαλλω inject; cast in εἰς εις into; for τὰ ο the θεμέλια θεμελιος foundation Σιων σιων Siōn; Sion λίθον λιθος stone πολυτελῆ πολυτελης costly ἐκλεκτὸν εκλεκτος select; choice ἀκρογωνιαῖον ακρογωνιαιος pinnacle; apex ἔντιμον εντιμος valued; valuable εἰς εις into; for τὰ ο the θεμέλια θεμελιος foundation αὐτῆς αυτος he; him καὶ και and; even ὁ ο the πιστεύων πιστευω believe; entrust ἐπ᾿ επι in; on αὐτῷ αυτος he; him οὐ ου not μὴ μη not καταισχυνθῇ καταισχυνω shame; put to shame
28:16 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הִנְנִ֛י hinnˈî הִנֵּה behold יִסַּ֥ד yissˌaḏ יסד found בְּ bᵊ בְּ in צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion אָ֑בֶן ʔˈāven אֶבֶן stone אֶ֣בֶן ʔˈeven אֶבֶן stone בֹּ֜חַן bˈōḥan בֹּחַן [type of stone] פִּנַּ֤ת pinnˈaṯ פִּנָּה corner יִקְרַת֙ yiqrˌaṯ יִקְרָה meeting מוּסָ֣ד mûsˈāḏ מוּסָד foundation מוּסָּ֔ד mûssˈāḏ יסד found הַֽ hˈa הַ the מַּאֲמִ֖ין mmaʔᵃmˌîn אמן be firm לֹ֥א lˌō לֹא not יָחִֽישׁ׃ yāḥˈîš חושׁ make haste
28:16. idcirco haec dicit Dominus Deus ecce ego mittam in fundamentis Sion lapidem lapidem probatum angularem pretiosum in fundamento fundatum qui crediderit non festinetTherefore thus saith the Lord God: Behold I will lay a stone in the foundations of Sion, a tried stone, a corner stone, a precious stone, founded in the foundation. He that believeth, let him not hasten.
16. therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner of sure foundation: he that believeth shall not make haste.
28:16. For this reason, thus says the Lord God: Behold, I will set a stone within the foundations of Zion, a tested stone, a cornerstone, a precious stone, which has been established in the foundation: whoever trusts in him need not hurry.
28:16. Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste.
Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste:

28:16 Посему так говорит Господь Бог: вот, Я полагаю в основание на Сионе камень, камень испытанный, краеугольный, драгоценный, крепко утвержденный: верующий в него не постыдится.
28:16
διὰ δια through; because of
τοῦτο ουτος this; he
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐμβαλῶ εμβαλλω inject; cast in
εἰς εις into; for
τὰ ο the
θεμέλια θεμελιος foundation
Σιων σιων Siōn; Sion
λίθον λιθος stone
πολυτελῆ πολυτελης costly
ἐκλεκτὸν εκλεκτος select; choice
ἀκρογωνιαῖον ακρογωνιαιος pinnacle; apex
ἔντιμον εντιμος valued; valuable
εἰς εις into; for
τὰ ο the
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
καὶ και and; even
ο the
πιστεύων πιστευω believe; entrust
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
οὐ ου not
μὴ μη not
καταισχυνθῇ καταισχυνω shame; put to shame
28:16
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הִנְנִ֛י hinnˈî הִנֵּה behold
יִסַּ֥ד yissˌaḏ יסד found
בְּ bᵊ בְּ in
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
אָ֑בֶן ʔˈāven אֶבֶן stone
אֶ֣בֶן ʔˈeven אֶבֶן stone
בֹּ֜חַן bˈōḥan בֹּחַן [type of stone]
פִּנַּ֤ת pinnˈaṯ פִּנָּה corner
יִקְרַת֙ yiqrˌaṯ יִקְרָה meeting
מוּסָ֣ד mûsˈāḏ מוּסָד foundation
מוּסָּ֔ד mûssˈāḏ יסד found
הַֽ hˈa הַ the
מַּאֲמִ֖ין mmaʔᵃmˌîn אמן be firm
לֹ֥א lˌō לֹא not
יָחִֽישׁ׃ yāḥˈîš חושׁ make haste
28:16. idcirco haec dicit Dominus Deus ecce ego mittam in fundamentis Sion lapidem lapidem probatum angularem pretiosum in fundamento fundatum qui crediderit non festinet
Therefore thus saith the Lord God: Behold I will lay a stone in the foundations of Sion, a tried stone, a corner stone, a precious stone, founded in the foundation. He that believeth, let him not hasten.
28:16. For this reason, thus says the Lord God: Behold, I will set a stone within the foundations of Zion, a tested stone, a cornerstone, a precious stone, which has been established in the foundation: whoever trusts in him need not hurry.
28:16. Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste.
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
16-18: В противовес таким ложным надеждам и показывая все их ничтожество, пророк говорит, что единая надежда Израиля - это положенный Самим Господом на Сионе краеугольный, крепко утвержденный, камень. Ложное же убежище иудейской политики будет смыто водой и вверившие себя ему - погибнут. Таким образом это место заключает в себе прежде всего угрозу, а потом уже обетование.

Что подразумевал пророк под краеугольным камнем? Это должен быть камень, в котором находится опора всякой истины и права, - следовательно, это не Сион, как полагают некоторые толкователи, не дом Давида, не Езекия, не храм, не закон. Вполне правильно будет видеть в этом камне Мессию, Сына Божия, единого посредника между Богом и людьми, Который должен был родиться из рода Давидова (ср. Ис 8:8). Новый Завет вполне подтверждает такую мысль, называя Христа краеугольным камнем, на котором созидается общество спасаемых или Церковь (Еф 2:20; Деян 4:11: и 1: Пет 2:6-7).

Камень назван испытанным, т. е. совершенно надежным. Так как речь идет о Мессии, то здесь можно видеть указание на те испытания, каким подвергался во время земной Своей жизни Христос Спаситель.

Краеугольный камень - это такой, который не только поддерживает здание, но и связывает его стены в двух сходящихся углах. Для этого берутся камни особенно прочные, квадратной формы.

Верующий в него. Твердый краеугольный камень обнаруживает свое спасительное действие не внешним магическим образом, но соответственно внутренней восприимчивости или вере к нему прибегающих.

Суд мерилом... т. е. созидание нового святого храма будет совершаться так, что вместо измерительной бечевки, какую употребляют строители зданий, будет служить сама правда, а вместо плотничного отвеса (в русском неправильно: весами) - сама справедливость, прямота. Тут, значит, уже не произойдет никакой ошибки! (ср. Ис 1:27).

Убежище лжи, место укрывательства - образные выражения для обозначения политических замыслов иудейских правителей.

Град и воды - сила Божия, посылающая разрушение на замыслы человеческие.

Будете попраны - конечно, войсками ассирийского царя.
Adam Clarke: Commentary on the Bible - 1831
28:16: Behold, I lay in Zion - See the notes on Gen 49:32; Psa 118:22 (note); Mat 21:42 (note); Act 4:11 (note); Rom 9:33 (note); Rom 10:11 (note); Eph 2:20 (note); Pe1 2:6-8 (note). Kimchi understands this of Hezekiah; but it most undoubtedly belongs to Jesus Christ alone; and his application of it to himself, even the Jews could not contest.
Albert Barnes: Notes on the Bible - 1834
28:16: Therefore thus saith the Lord - God. This verse is introductory to the solemn threatening which follows. Its design seems to be this. The prophet was about to utter an awful threatening of the judgment of God upon the nation. It might be supposed, perhaps, that the intention was completely to sweep them, and destroy them - that the threatened calamity would remove every vestige of the Jewish people and of the true religion together. To meet this supposition, God says that this should not occur. Zion was founded on a rock. It should be like an edifice that was reared on a firm, well-tried cornerstone - one that could endure all the storms that should beat around it, and be unmoved. The general sentiment of the verse is, therefore, that though a tempest of calamity was about to beat upon the people for their sins; though the temple was to be destroyed, the city laid in ashes, and many of the people slain; yet it was the purpose of God that his empire on earth should not be destroyed. A foundation, a cornerstone was to be laid that would be unshaken and unmoved by all the assaults of the foes of God, and all who were truly resting on that should be safe. The perpetuity of his kingdom, and the safety of his true people, is, therefore, the essential idea in this passage. That it refers to the Messiah, and is designed to show that his kingdom will be perpetual because it is reared on him, we shall see by an examination of the words which occur in the verse.
In Zion - (see the note at Isa 1:8). Zion here is put for his empire, kingdom, or church in general on earth. To lay a cornerstone in Zion, means that his kingdom would be founded on a rock, and would be secure amidst all the storms that might beat upon it.
For a foundation a stone - That is, I lay a firm foundation which nothing can move; I build it on a rock so that the storms and tempests of calamity cannot sweep it away (compare Mat 7:24-25). The Targum renders this, 'Lo! I appoint in Zion a king, a strong, mighty, and terrible king.' That the passage before us has reference to the Messiah there can be no doubt. The writers of the New Testament so understood and applied it. Thus it is applied by Peter Pe1 2:6, 'Wherefore, also, it is contained in the Scripture, Behold I lay in Zion a chief cornerstone, elect, precious; and he that believeth on him shall not be confounded' (see the notes at Rom 9:33; compare Rom 10:11; Mat 21:42; Luk 20:17-18; Luk 2:34; Eph 2:20). Such a reference also exactly suits the conection. The stability of the kingdom of God on earth rests on the Messiah. God had determined to send him; and, consequently, amidst all the agitations and Rev_olutions that could take place among his ancient people, this promise was sure, and it was certain that he would come, and that his church would be preserved.
A tried stone - The word which is used here is applied commonly to "metals" which are tried in the fire to test their quality (see Job 23:10; Psa 66:10; Jer 9:6; Zac 13:9). The idea is, that God would lay for a foundation not a stone whose qualities are unknown, and whose stability might be doubtful, but one whose firmness and solidity were so fully known, that the foundation and the superstructure would be secure.
A precious cornerstone - The word 'precious' (Septuagint, and Pe1 2:6, ἔμτιμον entimon) refers to the fact that the most solid stone would be used to sustain the corner of the edifice. The principal weight of the superstructure rests on the corners, and hence, in building, the largest and firmest blocks are selected and placed there.
He that believeth - He that confides in that; he that believes that that foundation is firm, and that he is secure in trusting in that, shall not make haste. The great doctrine of faith in the Messiah as a ground of security and salvation, on which so much stress is laid in the New Testament, is here distinctly adverted to. The sense is, that confidence in him should keep the mind firm, and preserve him that believes in safety.
Shall not make haste - The Septuagint renders it, Ου ̓ μὴ καταισχυνθῆ Ou mē kataischunthē - 'Shall not be ashamed.' So Peter, Pe1 2:6; and Paul, Rom 9:33. The Hebrew word יחישׁ yachiysh, from חוּשׁ chô sh, means properly "to make haste;" and then to urge on; and then to be afraid, to flee. The idea is derived from one who is alarmed, and flees to a place of safety. The specific thought here is that of a man on whose house the tempest beats, and who apprehends that the foundation is insecure, and leaves it to seek a more safe position. The prophet says here, that the foundation on which Zion was reared would be so firm that if a man trusted to that he would have no cause of alarm, however, much the storms should beat around it. The same idea essentially is conveyed in the version of the Septuagint, and by Paul and Peter, where it is rendered 'shall not be ashamed,' or 'confounded.' That is, he shall have no reason to be ashamed of his confidence in the firm foundation; he shall not flee from it as a man does who puts his trust in that which fails him in the day of trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:16: Behold: Isa 8:14; Gen 49:10, Gen 49:24; Psa 118:22; Zac 3:9; Mat 21:42; Mar 12:10; Luk 20:17, Luk 20:18; Act 4:11, Act 4:12; Rom 9:33, Rom 10:11; Co1 3:11; Eph 2:20; Pe1 2:6-8
he that: Isa 30:18; Psa 112:7, Psa 112:8; Hab 2:3, Hab 2:4; Jam 5:7, Jam 5:8
Geneva 1599
28:16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a (r) tried stone, a precious corner [stone], a sure foundation: he that believeth (s) shall not make haste.
(r) That is, Christ, by whom all the building must be tried and upheld, (Ps 118:22; Mt 21:42; Acts 4:11; Rom 9:33; 1Pet 2:6).
(s) He will be quiet, and seek no other remedies, but be content with Christ.
John Gill
28:16 Therefore thus saith the Lord GOD,.... In order to show what is the true foundation of hope and trust for security from death and hell, and to convince men of their vain and false confidence, as well as to comfort the people of God, such as truly feared him in Jerusalem; who, bearing the judgment denounced, might conclude that they were going to be cut off from being a nation, and that the family and kingdom of David would be at an end, and then where was the promise of the Messiah? wherefore, to relieve the minds of such, a promise of him is delivered out in the midst of a denunciation of judgment upon the wicked:
Behold, (a note of attention and admiration, as well as asseveration,)
I lay in Zion for a foundation a stone; which the Targum interprets of a king; and Jarchi of the King Messiah, who undoubtedly is meant, as is clear from Rom 9:33 and not Hezekiah, as Kimchi, and others, who was now king, when this prophecy was made, and therefore cannot respect him; but Christ, who is frequently spoken of, under the simile of a stone, Gen 49:24 and may be compared to one for his usefulness in the spiritual building, being both foundation and cornerstone, and for his great strength and durableness; and this is a stone of the Lord's laying, which he had been laying in his eternal purposes and decrees, as the Mediator, Saviour, and Redeemer of his people; and whom he was about to lay, by sending him forth, in the fulness of time, to be incarnate, suffer, and die for them: and whom he lays as the foundation in the effectual calling of his people, to build their faith and hope upon; and this is done in Zion, in the church, which is built upon him, and where he is revealed and made known to be what he is, and as here described:
a tried stone; by the Old Testament saints, and by saints in all ages, who have ventured their souls on him, and laid the whole stress of their salvation upon him, and have been saved by him; and by Satan, and his principalities and powers, by his temptations of him in the wilderness, and by his attacks upon him in the garden, and on the cross, and found him to be an immovable stone, and were broken by him; and by his divine Father, who tried his faithfulness by trusting him with all his elect, and the salvation of them; and his great strength, by laying upon him all their sins, and the punishment due unto them. Some render it, "a stone of trial", or "a trying stone" (t); by which men are tried, and discovered to be what they are, whether believers or unbelievers, sincere Christians or hypocrites; which may be known by their conduct and behaviour to Christ; if they come to him as a living stone, and he is precious to them, they are true believers; but if he is to them a stone of stumbling, and a rock of offence, they are unbelievers, and reprobate persons, 1Pet 2:4,
a precious corner stone; which, as it is both for the beauty and strength of the building, so it knits, cements, and keeps the parts together; and of this use is Christ in the spiritual building; angels and men are knit together in him, Jews and Gentiles, Old and New Testament saints, saints above and saints below, saints in all ages, times, and places: and a "precious" stone he is, a pearl of great price; precious to his Father, who loves him, and delights in him, and has chosen and laid him as the foundation of his church, and of every true believer; to whom also he is precious, his person, names, offices, and relations, his blood, righteousness, and sacrifice, his word, ordinances, and people, and everything belonging to him:
a sure foundation; a well founded one (u); which will never give way; a rock on which the church is built, and the gates of hell cannot prevail against it; a sure foundation of faith and hope, of peace, joy, and comfort, and of eternal happiness, to all that build upon it; a foundation firm and strong, immovable and everlasting; and so is every thing that is laid or depends upon it, the covenant of grace, and the promises of it, the persons of the Lord's people, and their salvation:
he that believeth; either those things, as the Targum adds, this promise and prophecy, and the things contained therein; or in Christ, the foundation laid, the tried and precious cornerstone, so it is explained in 1Pet 2:6,
shall not make haste; or be impatient for the fulfilment of this prophecy, but patiently wait for it, knowing that it is for an appointed time, and will not tarry; and that God will hasten it in his own time; or will not make haste to lay any other foundation, being satisfied with this that is laid; nor make haste to a strange god, to another Saviour, knowing there is salvation in him, and in no other. The Targum is,
"shall not be moved when trouble comes;''
being founded upon this Rock of ages, which is proof against all storms and tempests; see Mt 7:24. The Apostles Paul and Peter, agreeably to the Septuagint version, render it, "shall not be ashamed", or "confounded"; See Gill on Rom 9:33, 1Pet 2:6.
(t) "lapidem probationis", Junius & Tremellius, Calvin, Vitringa. (u) "fundamentum fundatum"; so some in Vatablus; "fundationem fundatissimam", Junius & Tremellius; "fundamentum solidum", Calvin; "solidissimum" Tigurine version; So Ben Melech interprets it a strong foundation.
John Wesley
28:16 Therefore - Because your refuges are so vain, and deceitful; therefore I will direct you to a surer refuge, which God hath laid in Zion. But if you despise that refuge; then know, that I will lay judgment to the line, &c. I lay - I have promised it, and will, in the fulness of time, perform it. In Zion - In my church. A foundation - Upon which I will build my church. A stone - The Messiah. Tried - Which I have tried, and approved as every way sufficient. Corner - stone - Uniting the several parts of the building together. Sure - Upon whom you may securely rest. Believeth - This promise. Shall not - Hastily catch at any way of escaping danger, but shall patiently wait upon God in his way, 'till he deliver him.
Robert Jamieson, A. R. Fausset and David Brown
28:16 Literally, "Behold Me as Him who has laid"; namely, in My divine counsel (Rev_ 13:8); none save I could lay it (Is 63:5).
stone--Jesus Christ; Hezekiah [MAURER], or the temple [EWALD], do not realize the full significancy of the language; but only in type point to Him, in whom the prophecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (1Pet 1:11-12), the Holy Ghost plainly contemplated its fulfilment in Christ alone; so in Is 32:1; compare Gen 49:24; Ps 118:22; Mt 21:42; Rom 10:11; Eph 2:20.
tried--both by the devil (Lk 4:1-13) and by men (Luke 20:1-38), and even by God (Mt 27:46); a stone of tested solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a "scourge" shall visit Judea (Is 28:15), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Zion" shall be the center, shall not fail, because its rests on Messiah (Mt 7:24-25; Ti2 2:19).
precious--literally, "of preciousness," so in the Greek, (1Pet 2:7). He is preciousness.
corner-stone-- (3Kings 5:17; 3Kings 7:9; Job 38:6); the stone laid at the corner where two walls meet and connecting them; often costly.
make haste--flee in hasty alarm; but the Septuagint has "be ashamed"; so Rom 9:33, and 1Pet 2:6, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see Is 30:15; Is 32:17).
28:1728:17: Եւ եդից զիրաւունս ՚ի յո՛յս, եւ զողորմութիւն իմ ՚ի կշի՛ռս. եւ ոյք յուսացեալ իցեն զո՛ւր ՚ի ստութիւն, թէ ո՛չ հասցէ առ մեզ մրրիկն[9887]. [9887] Օրինակ մի. Զիրաւունս ՚ի լոյս, եւ զարդարութիւն իմ ՚ի կշիռս։
17 Յոյսով պիտի հաստատեմ իմ իրաւունքը եւ կշեռքով՝ իմ ողորմութիւնը, եւ իզուր իրենց յոյսը պիտի դնեն ստութեան վրայ՝ ասելով, թէ՝ “Մեզ չի հասնի մրրիկը,
17 Իրաւունքը՝ կապարալար, Արդարութիւնը խորաչափ պիտի ընեմ։Կարկուտը ստութեան պատսպարանը պիտի տանի Ու ջուրերը պահուելու տեղը պիտի կոխեն։
Եւ եդից զիրաւունս [391]ի յոյս, եւ զողորմութիւն իմ ի կշիռս. եւ ոյք յուսացեալ իցեն զուր ի ստութիւն, թէ ոչ հասցէ առ մեզ մրրիկն:

28:17: Եւ եդից զիրաւունս ՚ի յո՛յս, եւ զողորմութիւն իմ ՚ի կշի՛ռս. եւ ոյք յուսացեալ իցեն զո՛ւր ՚ի ստութիւն, թէ ո՛չ հասցէ առ մեզ մրրիկն[9887].
[9887] Օրինակ մի. Զիրաւունս ՚ի լոյս, եւ զարդարութիւն իմ ՚ի կշիռս։
17 Յոյսով պիտի հաստատեմ իմ իրաւունքը եւ կշեռքով՝ իմ ողորմութիւնը, եւ իզուր իրենց յոյսը պիտի դնեն ստութեան վրայ՝ ասելով, թէ՝ “Մեզ չի հասնի մրրիկը,
17 Իրաւունքը՝ կապարալար, Արդարութիւնը խորաչափ պիտի ընեմ։Կարկուտը ստութեան պատսպարանը պիտի տանի Ու ջուրերը պահուելու տեղը պիտի կոխեն։
zohrab-1805▾ eastern-1994▾ western am▾
28:1728:17 И поставлю суд мерилом и правду весами; и градом истребится убежище лжи, и воды потопят место укрывательства.
28:17 καὶ και and; even θήσω τιθημι put; make κρίσιν κρισις decision; judgment εἰς εις into; for ἐλπίδα ελπις hope ἡ ο the δὲ δε though; while ἐλεημοσύνη ελεημοσυνη mercy μου μου of me; mine εἰς εις into; for σταθμούς σταθμος and; even οἱ ο the πεποιθότες πειθω persuade μάτην ματην groundlessly; in vain ψεύδει ψευδος falsehood; fallacy ὅτι οτι since; that οὐ ου not μὴ μη not παρέλθῃ παρερχομαι pass; transgress ὑμᾶς υμας you καταιγίς καταιγις squall descending from above; hurricane
28:17 וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice לְ lᵊ לְ to קָ֔ו qˈāw קָו line וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice לְ lᵊ לְ to מִשְׁקָ֑לֶת mišqˈāleṯ מִשְׁקֶלֶת leveller וְ wᵊ וְ and יָעָ֤ה yāʕˈā יעה sweep בָרָד֙ vārˌāḏ בָּרָד hail מַחְסֵ֣ה maḥsˈē מַחְסֶה refuge כָזָ֔ב ḵāzˈāv כָּזָב lie וְ wᵊ וְ and סֵ֥תֶר sˌēṯer סֵתֶר hiding place מַ֖יִם mˌayim מַיִם water יִשְׁטֹֽפוּ׃ yišṭˈōfû שׁטף wash off
28:17. et ponam iudicium in pondere et iustitiam in mensura et subvertet grando spem mendacii et protectionem aquae inundabuntAnd I will set judgment in weight, and justice in measure: and hail shall overturn the hope of falsehood: and waters shall overflow its protection.
17. And I will make judgment the line, and righteousness the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
28:17. And I will establish judgment in weights, and justice in measures. And a hailstorm will overturn hope in what is false; and waters will inundate its protection.
28:17. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place:

28:17 И поставлю суд мерилом и правду весами; и градом истребится убежище лжи, и воды потопят место укрывательства.
28:17
καὶ και and; even
θήσω τιθημι put; make
κρίσιν κρισις decision; judgment
εἰς εις into; for
ἐλπίδα ελπις hope
ο the
δὲ δε though; while
ἐλεημοσύνη ελεημοσυνη mercy
μου μου of me; mine
εἰς εις into; for
σταθμούς σταθμος and; even
οἱ ο the
πεποιθότες πειθω persuade
μάτην ματην groundlessly; in vain
ψεύδει ψευδος falsehood; fallacy
ὅτι οτι since; that
οὐ ου not
μὴ μη not
παρέλθῃ παρερχομαι pass; transgress
ὑμᾶς υμας you
καταιγίς καταιγις squall descending from above; hurricane
28:17
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
לְ lᵊ לְ to
קָ֔ו qˈāw קָו line
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
לְ lᵊ לְ to
מִשְׁקָ֑לֶת mišqˈāleṯ מִשְׁקֶלֶת leveller
וְ wᵊ וְ and
יָעָ֤ה yāʕˈā יעה sweep
בָרָד֙ vārˌāḏ בָּרָד hail
מַחְסֵ֣ה maḥsˈē מַחְסֶה refuge
כָזָ֔ב ḵāzˈāv כָּזָב lie
וְ wᵊ וְ and
סֵ֥תֶר sˌēṯer סֵתֶר hiding place
מַ֖יִם mˌayim מַיִם water
יִשְׁטֹֽפוּ׃ yišṭˈōfû שׁטף wash off
28:17. et ponam iudicium in pondere et iustitiam in mensura et subvertet grando spem mendacii et protectionem aquae inundabunt
And I will set judgment in weight, and justice in measure: and hail shall overturn the hope of falsehood: and waters shall overflow its protection.
28:17. And I will establish judgment in weights, and justice in measures. And a hailstorm will overturn hope in what is false; and waters will inundate its protection.
28:17. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
28:17: Judgment also will I lay to the line - The sense of this is, I will judge them according to the exact rule of law, as an architect frames everything according to the rule which he uses. In other words, there shall be no mercy intermingled. The line is used by a carpenter for measuring; the plummet consists of a piece of lead attached to a string, and is also used by carpenters to obtain a perpendicular line. A carpenter works exactly according to the lines which are thus indicated, or his frame would not be properly adjusted. So God says that he would judge the people of Jerusalem according to the exact rule, without any intermingling of mercy.
And the hail ... - (see the note at Isa 28:2). Hail, hailstones, and floods of waters are frequent images of the divine vengeance and wrath Psa 105:32; Isa 22:19; Isa 30:30; Eze 13:13; Eze 38:22; Rev 8:7; Rev 11:19; Rev 16:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:17: Judgment: Isa 10:22; Kg2 21:13; Psa 94:15; Amo 7:7-9; Rom 2:2, Rom 2:5, Rom 9:28; Rev 19:2
and the hail: Isa 28:2, Isa 28:15, Isa 25:4, Isa 32:2, Isa 32:18, Isa 32:19; Exo 9:18, Exo 9:19; Jos 10:11; Jer 7:4-8, Jer 7:14, Jer 7:20; Jer 23:19, Jer 30:23, Jer 30:24; Eze 13:10-16, Eze 38:22; Rev 8:7, Rev 11:19, Rev 16:21
and the waters: Isa 30:28; Job 22:16; Dan 11:22; Mat 7:27; Pe2 3:6, Pe2 3:7
Geneva 1599
28:17 Judgment also will I lay to the line, and (t) righteousness to the plummet: and the (u) hail shall sweep away the refuge of lies, and the waters shall overflow (x) the hiding place.
(t) In the restitution of his Church, judgment and justice will reign.
(u) God's corrections and affliction.
(x) Affliction will discover their vain confidence, which they kept secret to themselves.
John Gill
28:17 Judgment also will I lay to the line,.... A metaphor taken from builders, who in building use the line and plummet to carry on their work even and regular, retaining such stones as agree thereunto, and rejecting such as do not; signifying, that in the spiritual building, where Christ is the foundation and cornerstone, such as are built thereon shall continue and grow up regularly into a holy temple; but those that set at nought this precious stone, and build upon the sandy foundation of their own righteousness, betake themselves to a refuge of lies, and cover themselves in their own hiding places, as well as all such who go on in their sins, shall be rejected by the righteous judgment of God:
and righteousness to the plummet; meaning the same as before; or, "I will lay judgment by the line, and righteousness by the plummet" (w); the rule of the divine law, by which it will appear whether their actions are agreeable to it, or the righteousness they trust in answerable to it; or the sense is, that at the same time that God would preserve and secure his own people upon the sure foundation Christ, he would punish others, according to the strict rules of justice, as his righteous law required, and according to the just demerit of sin. Kimchi interprets it, but very wrongly, of the justice and equity that should take place in the reign of Hezekiah, which were wanting at the time of this prophecy; but the preceding prophecy regards Christ, and not Hezekiah; and therefore is rather to be understood of the right and equal distribution of justice and judgment in the administration of government by him:
and the hail shall sweep away the refuge of lies; the lies they made their refuge, Is 28:15 their lying prophets, their idols, their riches, their righteousness, and everything in which they placed their confidence; for all refuges, be they what they will, are lying ones, and will deceive, excepting Christ and his righteousness; all which are easily and at once swept away, with the besom of avenging justice, when God takes it in hand. The phrase denotes the facility and suddenness of the destruction, and the entirety of it, which should be brought about by means of a "hail" storm, the same with that in Is 28:2 which designs the Assyrian, or rather the Roman army, since the prophecy preceding relates to the times of Christ; and it may be, by the refuge of lies may be meant the temple, in which the Jews greatly placed their confidence, as Cocceius thinks:
and the waters shall overflow the hiding place; the city of Jerusalem, where they hid, and thought themselves safe: a mighty army rushing into a city, and putting the inhabitants to the sword, or to flight, or obliging them to surrender, may be fitly signified by an inundation of water; see Is 8:7 very probably the army of the Romans under Vespasian.
(w) So Gataker.
John Wesley
28:17 Plummet - I will execute just judgment, as it were by a line and plummet annexed to it; that is, with exactness and care: I will severely punish, and utterly destroy all who reject that stone. For the line and plummet, or the plumb - line, was not only used in erecting buildings, but also in pulling them down; those parts of the building being thus marked out, which were to be demolished.
Robert Jamieson, A. R. Fausset and David Brown
28:17 line--the measuring-line of the plummet. HORSLEY translates, "I will appoint judgment for the rule, and justice for the plummet." As the corner-stone stands most perpendicular and exactly proportioned, so Jehovah, while holding out grace to believers in the Foundation-stone, will judge the scoffers (Is 28:15) according to the exact justice of the law (compare Jas 2:13).
hail--divine judgment (Is 30:30; Is 32:19).
28:1828:18: եւ ո՛չ բարձցէ զուխտն մեր՝ որ ընդ մահուն է։ Յոյսն ձեր որ ՚ի դժոխս է մի՛ հաստատեսցի. զի մրրիկ փոթորկեալ եթէ գայցէ ՚ի վերայ, եղիջիք նմա ՚ի կոխո՛ւմն[9888]։ [9888] Ոմանք. Եւ յոյսն ձեր որ ՚ի։ Ուր Ոսկան. եւ զյոյսն։
18 չի վերացնի մահուան հետ կնքած մեր ուխտը”»: Ձեր յոյսը, որ դժոխքի վրայ է, չի հաստատուելու, որովհետեւ եթէ փոթորկուող մրրիկը սպառնայ, ոտքի տակ պիտի գնաք:
18 Մահուան հետ ըրած ուխտերնիդ պիտի աւրուի Ու գերեզմանին հետ ըրած դաշնակցութիւննիդ պիտի չհաստատուի։Երբ յորդահոս հեղեղը ասկէ անցնի, Դուք անոր մէջ պիտի ընկղմիք
Եւ ոչ բարձցէ զուխտն մեր որ ընդ մահուն է, յոյսն ձեր որ ի`` դժոխս է` մի՛ հաստատեսցի. զի մրրիկ փոթորկեալ եթէ գայցէ ի վերայ, եղիջիք նմա ի կոխումն:

28:18: եւ ո՛չ բարձցէ զուխտն մեր՝ որ ընդ մահուն է։ Յոյսն ձեր որ ՚ի դժոխս է մի՛ հաստատեսցի. զի մրրիկ փոթորկեալ եթէ գայցէ ՚ի վերայ, եղիջիք նմա ՚ի կոխո՛ւմն[9888]։
[9888] Ոմանք. Եւ յոյսն ձեր որ ՚ի։ Ուր Ոսկան. եւ զյոյսն։
18 չի վերացնի մահուան հետ կնքած մեր ուխտը”»: Ձեր յոյսը, որ դժոխքի վրայ է, չի հաստատուելու, որովհետեւ եթէ փոթորկուող մրրիկը սպառնայ, ոտքի տակ պիտի գնաք:
18 Մահուան հետ ըրած ուխտերնիդ պիտի աւրուի Ու գերեզմանին հետ ըրած դաշնակցութիւննիդ պիտի չհաստատուի։Երբ յորդահոս հեղեղը ասկէ անցնի, Դուք անոր մէջ պիտի ընկղմիք
zohrab-1805▾ eastern-1994▾ western am▾
28:1828:18 И союз ваш со смертью рушится, и договор ваш с преисподнею не устоит. Когда пойдет всепоражающий бич, вы будете попраны.
28:18 μὴ μη not καὶ και and; even ἀφέλῃ αφαιρεω take away ὑμῶν υμων your τὴν ο the διαθήκην διαθηκη covenant τοῦ ο the θανάτου θανατος death καὶ και and; even ἡ ο the ἐλπὶς ελπις hope ὑμῶν υμων your ἡ ο the πρὸς προς to; toward τὸν ο the ᾅδην αδης Hades οὐ ου not μὴ μη not ἐμμείνῃ εμμενω abide καταιγὶς καταιγις carry; bring ἐὰν εαν and if; unless ἐπέλθῃ επερχομαι come on / against ἔσεσθε ειμι be αὐτῇ αυτος he; him εἰς εις into; for καταπάτημα καταπατημα trampling; treading
28:18 וְ wᵊ וְ and כֻפַּ֤ר ḵuppˈar כפר cover בְּרִֽיתְכֶם֙ bᵊrˈîṯᵊḵem בְּרִית covenant אֶת־ ʔeṯ- אֵת together with מָ֔וֶת mˈāweṯ מָוֶת death וְ wᵊ וְ and חָזוּתְכֶ֥ם ḥāzûṯᵊḵˌem חָזוּת vision אֶת־ ʔeṯ- אֵת together with שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world לֹ֣א lˈō לֹא not תָק֑וּם ṯāqˈûm קום arise שֹׁ֤וט šˈôṭ שֹׁוט spate שֹׁוטֵף֙ šôṭˌēf שׁטף wash off כִּ֣י kˈî כִּי that יַֽעֲבֹ֔ר yˈaʕᵃvˈōr עבר pass וִ wi וְ and הְיִ֥יתֶם hᵊyˌîṯem היה be לֹ֖ו lˌô לְ to לְ lᵊ לְ to מִרְמָֽס׃ mirmˈās מִרְמָס trampled land
28:18. et delebitur foedus vestrum cum morte et pactum vestrum cum inferno non stabit flagellum inundans cum transierit eritis ei in conculcationemAnd your league with death shall be abolished, and your covenant with hell shall not stand: when the overflowing scourge shall pass, you shall be trodden down by it.
18. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.
28:18. And your deal with death will be abolished, and your pact with Hell will not stand. When the inundating scourge passes through, you will be trampled down by it.
28:18. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it:

28:18 И союз ваш со смертью рушится, и договор ваш с преисподнею не устоит. Когда пойдет всепоражающий бич, вы будете попраны.
28:18
μὴ μη not
καὶ και and; even
ἀφέλῃ αφαιρεω take away
ὑμῶν υμων your
τὴν ο the
διαθήκην διαθηκη covenant
τοῦ ο the
θανάτου θανατος death
καὶ και and; even
ο the
ἐλπὶς ελπις hope
ὑμῶν υμων your
ο the
πρὸς προς to; toward
τὸν ο the
ᾅδην αδης Hades
οὐ ου not
μὴ μη not
ἐμμείνῃ εμμενω abide
καταιγὶς καταιγις carry; bring
ἐὰν εαν and if; unless
ἐπέλθῃ επερχομαι come on / against
ἔσεσθε ειμι be
αὐτῇ αυτος he; him
εἰς εις into; for
καταπάτημα καταπατημα trampling; treading
28:18
וְ wᵊ וְ and
כֻפַּ֤ר ḵuppˈar כפר cover
בְּרִֽיתְכֶם֙ bᵊrˈîṯᵊḵem בְּרִית covenant
אֶת־ ʔeṯ- אֵת together with
מָ֔וֶת mˈāweṯ מָוֶת death
וְ wᵊ וְ and
חָזוּתְכֶ֥ם ḥāzûṯᵊḵˌem חָזוּת vision
אֶת־ ʔeṯ- אֵת together with
שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world
לֹ֣א lˈō לֹא not
תָק֑וּם ṯāqˈûm קום arise
שֹׁ֤וט šˈôṭ שֹׁוט spate
שֹׁוטֵף֙ šôṭˌēf שׁטף wash off
כִּ֣י kˈî כִּי that
יַֽעֲבֹ֔ר yˈaʕᵃvˈōr עבר pass
וִ wi וְ and
הְיִ֥יתֶם hᵊyˌîṯem היה be
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
מִרְמָֽס׃ mirmˈās מִרְמָס trampled land
28:18. et delebitur foedus vestrum cum morte et pactum vestrum cum inferno non stabit flagellum inundans cum transierit eritis ei in conculcationem
And your league with death shall be abolished, and your covenant with hell shall not stand: when the overflowing scourge shall pass, you shall be trodden down by it.
28:18. And your deal with death will be abolished, and your pact with Hell will not stand. When the inundating scourge passes through, you will be trampled down by it.
28:18. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:18: Your covenant with death shall be disannulled "Your covenant with death shall be broken" - For כפר caphar, which seems not to belong to this place, the Chaldee reads תפר taphar, which is approved by Houbigant and Secker. See Jer 33:21, where the very same phrase is used. See Prelim. Dissert. p. l.
Albert Barnes: Notes on the Bible - 1834
28:18: And your covenant with death - (see the note at Isa 28:15).
Shall be disannulled - The word rendered 'shall be disannulled,' (וכפר vekupar from כפר kâ phar), properly means "to cover, overlay;" then to pardon, forgive; then to make atonement, to expiate. It has the idea of blotting out, forgiving, and obliterating - because a writing in wax was obliterated or "covered" by passing the "stylus" over it. Hence, also, the idea of abolishing, or rendering nought, which is the idea here. "When the overflowing scourge" (see the note at Isa 28:15).
Then ye shall be trodden down by it - There is in this verse a great intermingling of metaphor, not less than three figures being employed to denote the calamity. There is first the scourge, an instrument of punishment; there is then the idea of inundating waters or floods; then there is also the idea of a warrior or an invading army that treads down an enemy. All the images are designed to denote essentially the same thing, that the judgments of God would come upon the land, and that nothing in which they had trusted would constitute a refuge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:18: your covenant: Isa 7:7, Isa 8:10; Jer 44:28; Eze 17:15; Zac 1:6
shall be disannulled: For kuppar Houbigant, Archbp. Secker, and Bp. Lowth, would read tuppar; but the former may well have the sense ascribed to it here, as it signifies in Chaldee and Syriac, abstersit, diluit, abolevit.
when: Isa 2:15, Isa 8:8; Jer 47:2; Dan 8:9-13, Dan 9:26, Dan 9:27, Dan 11:40; Rev 12:15, Rev 17:15
trodden down by it: Heb. a treading down to it, Isa 28:3; Mal 4:1-3
Carl Friedrich Keil and Franz Delitzsch
28:18
And the whip which Jehovah swings will not be satisfied with one stroke, but will rain strokes. "And your covenant with death is struck out, and your agreement with Hades will not stand; the swelling scourge, when it comes, ye will become a thing trodden down to it. As often as it passes it takes you: for every morning it passes, by day and by night; and it is nothing but shuddering to hear such preaching. For the bed is too short to stretch in, and the covering too tight when a man wraps himself in it." Although berı̄th is feminine, the predicate to it is placed before it in the masculine form (Ges. 144). The covenant is thought of as a document; for khuppar (for obliterari (just as the kal is used in Gen 6:14 in the sense of oblinere; or in Prov 30:20, the Targum, and the Syriac, in the sense of abstergere; and in the Talmud frequently in the sense of wiping off = qinnēăch, or wiping out = mâchaq - which meanings all go back, along with the meaning negare, to the primary meaning, tegere, obducere). The covenant will be "struck out," as you strike out a wrong word, by crossing it over with ink and rendering it illegible. They fancy that they have fortified themselves against death and Hades; but Jehovah gives to both of these unlimited power over them. When the swelling scourge shall come, they will become to it as mirmâs, i.e., they will be overwhelmed by it, and their corpses become like dirt of the streets (Is 10:6; Is 5:5); והייתם has the mercha upon the penult., according to the older editions and the smaller Masora on Lev 8:26, the tone being drawn back on account of the following לו. The strokes of the scourge come incessantly, and every stroke sweeps them, i.e., many of them, away. מדּי (from דּי, construct דּי, sufficiency, abundance) followed by the infinitive, quotiescunque irruet; lâqach, auferre, as in Jer 15:15, and in the idiom lâqach nephesh. These scourgings without end - what a painful lecture Jehovah is reading them! This is the thought expressed in the concluding words: for the meaning cannot be, that "even (raq as in Ps 32:6) the report (of such a fate) is alarming," as Grotius and others explain it; or the report is nothing but alarming, as Gussetius and others interpret it, since in that case שׁמועה שׁמע (cf., Is 23:5) would have been quite sufficient, instead of שׁמוּעה הבין. There is no doubt that the expression points back to the scornful question addressed by the debauchees to the prophet in Is 28:9, "To whom will he make preaching intelligible?" i.e., to whom will he preach the word of God in an intelligible manner? (as if they did not possess bı̄nâh without this; שׁמוּעה, ἀκοή, as in Is 53:1). As Is 28:11 affirmed that Jehovah would take up the word against them, the drunken stammerers, through a stammering people; so here the scourging without end is called the shemū‛âh, or sermon, which Jehovah preaches to them. At the same time, the word hâbhı̄n is not causative here, as in Is 28:9, viz., "to give to understand," but signifies simply "to understand," or have an inward perception. To receive into one's comprehension such a sermon as that which was now being delivered to them, was raq-zevâ‛âh, nothing but shaking or shuddering (raq as in Gen 6:5); זוּע (from which comes זועה, or by transposition זעוה) is applied to inward shaking as well as to outward tossing to and fro. Jerome renders it "tantummodo sola vexatio intellectum dabit auditui," and Luther follows him thus: "but the vexation teaches to take heed to the word," as if the reading were תּבין. The alarming character of the lecture is depicted in Is 28:20, in a figure which was probably proverbial. The situation into which they are brought is like a bed too short for a man to stretch himself in (min as in 4Kings 6:1), and like a covering which, according to the measure of the man who covers himself up in it (or perhaps still better in a temporal sense, "when a man covers or wraps himself up in it," cf., Is 18:4), is too narrow or too tight. So would it be in their case with the Egyptian treaty, in which they fancied that there were rest and safety for them. They would have to acknowledge its insufficiency. They had made themselves a bed, and procured bed-clothes; but how mistaken they had been in the measure, how miserably and ridiculously they had miscalculated!
John Gill
28:18 And your covenant with death shall be disannulled,.... Or, "be besmeared" (x), or daubed over, as the ark was with pitch, Gen 6:14 where the same word is used as here; so that it shall not be legible, as any writing that is blotted out by ink, or any other liquor, so that it cannot be read; in like manner this their covenant with death should be so obliterated, that the articles of it could not be made out, and so of no force; thus the Targum renders it,
"shall be made void;''
See Gill on Is 28:15,
and your agreement with hell shall not stand; or "vision", or "provision" (y); which they had made by compact, with the greatest care, caution, and foresight, to secure themselves from destruction, would be found insufficient. The Targum is,
"and our peace, which was with the destroyer, shall not stand;''
See Gill on Is 28:15,
when the overflowing scourge shall pass through: the land of Judea and the city of Jerusalem; See Gill on Is 28:15,
then shall ye be trodden down by it: though they flattered themselves it should not come near them, yet it would; and they would not be able to stand before it, but would be thrown down, and trampled upon by it as the mire of the streets; see Lk 21:24.
(x) "Heb. oblinetur", Piscator; "quasi pica illita tabulae literaeque foederis incrustentur, inducantur ac dispereant", Gusset. Comment. Ebr. p. 397. (y) "et visio vestra", Vatablus; "cautio vestra", Junius & Tremellius, Piscator, Heb. "visio", i.e. "provisio", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
28:18 disannulled--obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it.
trodden down--passing from the metaphor in "scourge" to the thing meant, the army which treads down its enemies.
28:1928:19: Զի յորժամ անցանիցէ՝ առցէ՛ զձեզ. յառաւօտէ յառաւօ՛տ անցցէ, ՚ի տուէ եւ ՚ի գիշերի եղիցի կասկած չարեաց։ Ուսարո՛ւք լսել նեղեալքդ.
19 Իսկ երբ այն գայ անցնի, պիտի վերցնի ու տանի ձեզ, առաւօտից առաւօտ, օր ու գիշեր պիտի անցնի, եւ դուք պիտի լինէք չարիքների կասկածի մէջ: Ո՛վ դուք նեղեալներ, սովորեցէ՛ք լսել:
19 Անցնելու ատեն ձեզ պիտի քշէ, Քանզի ամէն առտու, ցորեկ ու գիշեր պիտի անցնի Ու անոր ձայնը լսելն անգամ սոսկալի պիտի ըլլայ։
Զի յորժամ անցանիցէ` առցէ զձեզ. յառաւօտէ յառաւօտ անցցէ, ի տուէ եւ [392]ի գիշերի եղիցի կասկած չարեաց:

28:19: Զի յորժամ անցանիցէ՝ առցէ՛ զձեզ. յառաւօտէ յառաւօ՛տ անցցէ, ՚ի տուէ եւ ՚ի գիշերի եղիցի կասկած չարեաց։ Ուսարո՛ւք լսել նեղեալքդ.
19 Իսկ երբ այն գայ անցնի, պիտի վերցնի ու տանի ձեզ, առաւօտից առաւօտ, օր ու գիշեր պիտի անցնի, եւ դուք պիտի լինէք չարիքների կասկածի մէջ: Ո՛վ դուք նեղեալներ, սովորեցէ՛ք լսել:
19 Անցնելու ատեն ձեզ պիտի քշէ, Քանզի ամէն առտու, ցորեկ ու գիշեր պիտի անցնի Ու անոր ձայնը լսելն անգամ սոսկալի պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1928:19 Как скоро он пойдет, схватит вас; ходить же будет каждое утро, день и ночь, и один слух о нем будет внушать ужас.
28:19 ὅταν οταν when; once παρέλθῃ παρερχομαι pass; transgress λήμψεται λαμβανω take; get ὑμᾶς υμας you πρωὶ πρωι early πρωὶ πρωι early παρελεύσεται παρερχομαι pass; transgress ἡμέρας ημερα day καὶ και and; even ἐν εν in νυκτὶ νυξ night ἔσται ειμι be ἐλπὶς ελπις hope πονηρά πονηρος harmful; malignant μάθετε μανθανω learn ἀκούειν ακουω hear
28:19 מִ mi מִן from דֵּ֤י ddˈê דַּי sufficiency עָבְרֹו֙ ʕovrˌô עבר pass יִקַּ֣ח yiqqˈaḥ לקח take אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] כִּֽי־ kˈî- כִּי that בַ va בְּ in † הַ the בֹּ֧קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֛קֶר bbˈōqer בֹּקֶר morning יַעֲבֹ֖ר yaʕᵃvˌōr עבר pass בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day וּ û וְ and בַ va בְּ in † הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be רַק־ raq- רַק only זְוָעָ֖ה zᵊwāʕˌā זְוָעָה trembling הָבִ֥ין hāvˌîn בין understand שְׁמוּעָֽה׃ šᵊmûʕˈā שְׁמוּעָה report
28:19. quandocumque pertransierit tollet vos quoniam mane diluculo pertransibit in die et in nocte et tantummodo sola vexatio intellectum dabit audituiWhensoever it shall pass through, it shall take you away: because in the morning early it shall pass through, in the day and in the night, and vexation alone shall make you understand what you hear.
19. As often as it passeth through, it shall take you; for morning by morning shall it pass through, by day and by night: and it shall be nought but terror to understand the message.
28:19. Whenever it passes through, it will take you away. For, at first light of morning, it will pass through, in the day and in the night, and vexation alone will make you understand what you hear.
28:19. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only [to] understand the report.
From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only [to] understand the report:

28:19 Как скоро он пойдет, схватит вас; ходить же будет каждое утро, день и ночь, и один слух о нем будет внушать ужас.
28:19
ὅταν οταν when; once
παρέλθῃ παρερχομαι pass; transgress
λήμψεται λαμβανω take; get
ὑμᾶς υμας you
πρωὶ πρωι early
πρωὶ πρωι early
παρελεύσεται παρερχομαι pass; transgress
ἡμέρας ημερα day
καὶ και and; even
ἐν εν in
νυκτὶ νυξ night
ἔσται ειμι be
ἐλπὶς ελπις hope
πονηρά πονηρος harmful; malignant
μάθετε μανθανω learn
ἀκούειν ακουω hear
28:19
מִ mi מִן from
דֵּ֤י ddˈê דַּי sufficiency
עָבְרֹו֙ ʕovrˌô עבר pass
יִקַּ֣ח yiqqˈaḥ לקח take
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
כִּֽי־ kˈî- כִּי that
בַ va בְּ in
הַ the
בֹּ֧קֶר bbˈōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֛קֶר bbˈōqer בֹּקֶר morning
יַעֲבֹ֖ר yaʕᵃvˌōr עבר pass
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
וּ û וְ and
בַ va בְּ in
הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
רַק־ raq- רַק only
זְוָעָ֖ה zᵊwāʕˌā זְוָעָה trembling
הָבִ֥ין hāvˌîn בין understand
שְׁמוּעָֽה׃ šᵊmûʕˈā שְׁמוּעָה report
28:19. quandocumque pertransierit tollet vos quoniam mane diluculo pertransibit in die et in nocte et tantummodo sola vexatio intellectum dabit auditui
Whensoever it shall pass through, it shall take you away: because in the morning early it shall pass through, in the day and in the night, and vexation alone shall make you understand what you hear.
28:19. Whenever it passes through, it will take you away. For, at first light of morning, it will pass through, in the day and in the night, and vexation alone will make you understand what you hear.
28:19. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only [to] understand the report.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Пророк очень метко изображает образ действия ассирийцев по отношению к Палестине. Ассирийцы, действительно, не давали покоя евреям ни днем, ни ночью и несколько раз переселяли жителей Израильского, а также и Иудейского царства (при Манассии) - в Ассирию. Положение же иудейского народа пророк, очевидно, изображает языком существовавшей и у евреев пословицы о короткой постели.
Albert Barnes: Notes on the Bible - 1834
28:19: From the time that it goeth forth it shall take you - It shall not delay, or be hindered, or put back. As soon as the judgment is sent forth from God it shall come upon you.
For morning by morning - Continually; without intermission. It shall be like floods and tempests that have no intermission; that are repeated every day, and continued every night, until everything is swept before them.
And it shall be a vexation - It shall be an object of alarm, of agitation, of distress - זועה zevâ‛ â h from זוע zû a‛, "to move oneself;" to tremble with alarm; to be troubled Ecc 12:3; Dan 5:19; Dan 6:27; Heb 2:7. Here it means that the calamity would be so great that it would fill the mind with horror only to hear of it. For similar expressions denoting the effect of hearing a report of the judgments of God, see Sa1 3:11; Kg2 21:12; Jer 19:3.
The report - Margin, 'Doctrine' (see the note at Isa 28:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:19: the time: Isa 10:5, Isa 10:6; Kg2 17:6, Kg2 18:13; Eze 21:19-23
and it: Isa 33:7, Isa 36:22, Isa 37:3; Sa1 3:11; Kg2 21:12; Jer 19:3; Dan 7:28, Dan 8:27; Hab 3:16; Luk 21:25, Luk 21:26
to understand the report: or, when he shall make you to understand doctrine
Geneva 1599
28:19 From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a (y) vexation only [to] understand the report.
(y) Terror and destruction will make you learn that which exhortations and gentleness could not bring you to.
John Gill
28:19 From the time that it goeth forth, it shall take you,.... Or, "as soon as it passeth through" (z), "it shall take you away"; as soon as it begins to overflow, and as it goes along, it shall make clear work, and carry you away with it; you will not be able to resist it, to withstand its motion, and stop its progress; but will be borne down by it, and carried away with it, either destroyed by it at once, or carried into captivity; so the Targum,
"in the time of its passing over, it shall carry you captive:''
for morning by morning shall it pass over, by day and by night; signifying that it should come very early, before they were aware of it and prepared for it, and should be constant and incessant, day after day, day and night, continually, until it had done its work thoroughly, in the utter destruction of them; which was true of the Assyrian, but especially of the Roman army:
and it shall be a vexation only to understand the report; the fame, the rumour of the enemy's coming, of his invasion of the land, of the devastation he makes everywhere, and of his progress and near approach to Jerusalem; the bare report of this only being made and confirmed, so that there was reason to believe it, would produce anguish and distress of mind, cause a commotion, a fear and trembling, and shaking of the joints, as the word (a) signifies; and therefore, how dreadful must the calamity itself be! or else this may be meant of the report of the prophecy of the Lord, which before they would not believe; but now the judgments threatened coming upon them, they would be made to understand it; so the Vulgate Latin version renders it, "and only vexation alone shall give understanding to the report"; and to this sense the Targum,
"and it shall be, before the time of the curse comes, that ye shall understand the words of the prophets;''
and, when it was come, should know to their sorrow, and by sad experience, the truth of what they had said.
(z) "mox ut pertransierit", Tigurine version. (a) "commotio", Montanus, Piscator; "terror", Calvin; "pavor", Pagninus.
John Wesley
28:19 Pass over - It shall not only come to you, but it shall abide upon you; and when it hath passed over you, it shall return again to you, morning after morning; and shall follow you day and night, without giving you the least respite. The report - So dreadful shall the judgment be, that it shall strike you with horror, when you only hear the rumour of it.
Robert Jamieson, A. R. Fausset and David Brown
28:19 From the time, &c.--rather, "As often as it comes over (that is, passes through), it shall overtake you" [HORSLEY]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes.
vexation . . . understand . . . report--rather, "It shall be a terror even to hear the mere report of it" [MAURER], (1Kings 3:11). But G. V. SMITH, "Hard treatment (HORSLEY, 'dispersion') only shall make you to understand instruction"; they scorned at the simple way in which the prophet offered it (Is 28:9); therefore, they must be taught by the severe teachings of adversity.
28:2028:20: մարտնչել եւս ո՛չ կարեմք. քանզի տկարացաք ՚ի ժողովելն մերում
20 Մարտնչել եւս չենք կարող, որովհետեւ երբ հաւաքուեցինք, տկարացանք ինչպէս ամբարիշտների լեռը:
20 Քանզի անկողինը երկննալու համար կարճ է Ու ծածկոցը ծածկուելու համար նեղ է։
Ուսարուք լսել, նեղեալքդ. մարտնչել եւս ոչ կարեմք, քանզի տկարացաք ի ժողովելն մերում իբրեւ զլեառն ամպարշտաց:

28:20: մարտնչել եւս ո՛չ կարեմք. քանզի տկարացաք ՚ի ժողովելն մերում
20 Մարտնչել եւս չենք կարող, որովհետեւ երբ հաւաքուեցինք, տկարացանք ինչպէս ամբարիշտների լեռը:
20 Քանզի անկողինը երկննալու համար կարճ է Ու ծածկոցը ծածկուելու համար նեղ է։
zohrab-1805▾ eastern-1994▾ western am▾
28:2028:20 Слишком коротка будет постель, чтобы протянуться; слишком узко и одеяло, чтобы завернуться в него.
28:20 στενοχωρούμενοι στενοχωρεω distress οὐ ου not δυνάμεθα δυναμαι able; can μάχεσθαι μαχομαι fight αὐτοὶ αυτος he; him δὲ δε though; while ἀσθενοῦμεν ασθενεω infirm; ail τοῦ ο the ἡμᾶς ημας us συναχθῆναι συναγω gather
28:20 כִּֽי־ kˈî- כִּי that קָצַ֥ר qāṣˌar קצר be short הַ ha הַ the מַּצָּ֖ע mmaṣṣˌāʕ מַצָּע couch מֵֽ mˈē מִן from הִשְׂתָּרֵ֑עַ hiśtārˈēₐʕ שׂרע deform וְ wᵊ וְ and הַ ha הַ the מַּסֵּכָ֥ה mmassēḵˌā מַסֵּכָה covering צָ֖רָה ṣˌārā צרר wrap, be narrow כְּ kᵊ כְּ as הִתְכַּנֵּֽס׃ hiṯkannˈēs כנס gather
28:20. coangustatum est enim stratum ita ut alter decidat et pallium breve utrumque operire non potestFor the bed is straitened, so that one must fall out, and a short covering cannot cover both.
20. For the bed is shorter than that a man can stretch himself on it; and the covering narrower than that he can wrap himself in it.
28:20. For the bed has been narrowed, so much so that one alone would fall out, and the short blanket is not able to cover two.
28:20. For the bed is shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself [in it].
For the bed is shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself:

28:20 Слишком коротка будет постель, чтобы протянуться; слишком узко и одеяло, чтобы завернуться в него.
28:20
στενοχωρούμενοι στενοχωρεω distress
οὐ ου not
δυνάμεθα δυναμαι able; can
μάχεσθαι μαχομαι fight
αὐτοὶ αυτος he; him
δὲ δε though; while
ἀσθενοῦμεν ασθενεω infirm; ail
τοῦ ο the
ἡμᾶς ημας us
συναχθῆναι συναγω gather
28:20
כִּֽי־ kˈî- כִּי that
קָצַ֥ר qāṣˌar קצר be short
הַ ha הַ the
מַּצָּ֖ע mmaṣṣˌāʕ מַצָּע couch
מֵֽ mˈē מִן from
הִשְׂתָּרֵ֑עַ hiśtārˈēₐʕ שׂרע deform
וְ wᵊ וְ and
הַ ha הַ the
מַּסֵּכָ֥ה mmassēḵˌā מַסֵּכָה covering
צָ֖רָה ṣˌārā צרר wrap, be narrow
כְּ kᵊ כְּ as
הִתְכַּנֵּֽס׃ hiṯkannˈēs כנס gather
28:20. coangustatum est enim stratum ita ut alter decidat et pallium breve utrumque operire non potest
For the bed is straitened, so that one must fall out, and a short covering cannot cover both.
28:20. For the bed has been narrowed, so much so that one alone would fall out, and the short blanket is not able to cover two.
28:20. For the bed is shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself [in it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:20: For the bed is shorter - A mashal or proverbial saying, the meaning of which is, that they will find all means of defense and protection insufficient to secure them, and cover them from the evils coming upon them. מסך massek, Isa 22:8, the covering, is used for the outworks of defense, the barrier of the country; and here, in the allegorical sense, it means much the same thing. Their beds were only mattresses laid on the floor; and the coverlet a sheet, or in the winter a carpet, laid over it, in which the person wrapped himself. For כהתכנס kehithcannes, it ought probably to be מהתכנס mehithcannes. Houbigant, Secker.
Albert Barnes: Notes on the Bible - 1834
28:20: For the bed is shorter ... - This is evidently a proverbial saying, and means that they would find all their places of defense insufficient to secure them. They seek repose and security - as a man lies down to rest at night. But they find neither. His bed furnishes no rest; his scanty covering furnishes no security from the chills of the night. So it would be with those who sought protection in idols, in the promises of false prophets, and in the aid which might be obtained from Egypt. So it is with sinners. Their vain refuges shall not shield them. The bed on which they seek rest shall give them no repose; the covering with which they seek to clothe themselves shall not defend them from the wrath of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:20: the bed: Isa 57:12, Isa 57:13, Isa 59:5, Isa 59:6, Isa 64:6, Isa 66:3-6; Jer 7:8-10; Rom 9:30-32; Co1 1:18-31
Geneva 1599
28:20 For the bed is (z) shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself [in it].
(z) Your affliction will be so sore, that you are not able to endure it.
John Gill
28:20 For the bed is shorter than that a man can stretch himself on it,.... When a bed is short, a man cannot lie at his full length, and at ease:
and the covering narrower than that he can wrap himself in it; when the bedclothes are narrow a man cannot cover himself with them, so as to be warm and comfortable. These proverbial expressions are interpreted by Kimchi of Jerusalem, when besieged by the Assyrian army, when the inhabitants of it were much straitened, distressed, and made uncomfortable; perhaps it may be better understood of the same city when besieged by the Romans, to which the Jews flocked from all parts, in such numbers, for shelter, that there was not room enough for them, at least not provision, and which was the cause of that great distress and miserable condition they were reduced to: in general, the design of the words may be to show that all refuges and shelters, all means made use of for safety and protection, by which they endeavoured to cover and secure themselves, would be insufficient; and particularly such that laid themselves at ease on the bed of their own righteousness, not submitting to Christ and his righteousness, and covered themselves with the rags of their own doings, and not with the garments of his salvation, would find themselves in a very uncomfortable and unsafe state.
John Wesley
28:20 For - For those lying refuges, to which you trust, will not be able to give you that protection, which you expect from them; no more than a man can stretch himself upon a bed that is too short for him.
Robert Jamieson, A. R. Fausset and David Brown
28:20 Proverbial, for they shall find all their sources of confidence fail them; all shall be hopeless perplexity in their affairs.
28:2128:21: իբրեւ զլեառն ամպարշտաց։ Յարիցէ Տէր իբրեւ ՚ի ձո՛րն Գաբաւոնացւոց լի՛ բարկութեամբ. գործիցէ զգործ իւր գո՛րծ դառնութեան. զի սրտմտութիւն նորա օտարաբար դատեսցի, եւ դառնութիւն նորա օտարաբար հասցէ[9889]։ [9889] Ոմանք. Յարիցէ Տէր ՚ի ձորն Գաբաւո՛՛... գործեսցէ զգործ։
21 Տէրը, բարկութեամբ լի, յառնելու է Գաբաւոնացիների հովտում եւ կատարելու է իր գործը, դառն գործը, քանզի նրա բարկութիւնը օտարի պէս է դատելու, եւ օտարի պէս է վրայ հասնելու նրա դառնութիւնը:
21 Քանզի Տէրը պիտի ելլէ, ինչպէս Փարասին լերանը վրայ ելաւ Ու պիտի բարկանայ, ինչպէս Գաբաւոնին ձորին մէջ բարկացաւ, Որպէս զի իր օտարոտի գործը կատարէ, որքան խորթ թուի, Իր պաշտօնը կատարէ, որքան խորհրդաւոր թուի։
Յարիցէ Տէր ի ձորն Գաբաւոնացւոց լի բարկութեամբ, գործեսցէ զգործ իւր գործ դառնութեան. զի սրտմտութիւն նորա օտարաբար դատեսցի, եւ դառնութիւն նորա օտարաբար հասցէ:

28:21: իբրեւ զլեառն ամպարշտաց։ Յարիցէ Տէր իբրեւ ՚ի ձո՛րն Գաբաւոնացւոց լի՛ բարկութեամբ. գործիցէ զգործ իւր գո՛րծ դառնութեան. զի սրտմտութիւն նորա օտարաբար դատեսցի, եւ դառնութիւն նորա օտարաբար հասցէ[9889]։
[9889] Ոմանք. Յարիցէ Տէր ՚ի ձորն Գաբաւո՛՛... գործեսցէ զգործ։
21 Տէրը, բարկութեամբ լի, յառնելու է Գաբաւոնացիների հովտում եւ կատարելու է իր գործը, դառն գործը, քանզի նրա բարկութիւնը օտարի պէս է դատելու, եւ օտարի պէս է վրայ հասնելու նրա դառնութիւնը:
21 Քանզի Տէրը պիտի ելլէ, ինչպէս Փարասին լերանը վրայ ելաւ Ու պիտի բարկանայ, ինչպէս Գաբաւոնին ձորին մէջ բարկացաւ, Որպէս զի իր օտարոտի գործը կատարէ, որքան խորթ թուի, Իր պաշտօնը կատարէ, որքան խորհրդաւոր թուի։
zohrab-1805▾ eastern-1994▾ western am▾
28:2128:21 Ибо восстанет Господь, как на горе Перациме; разгневается, как на долине Гаваонской, чтобы сделать дело Свое, необычайное дело, и совершить действие Свое, чудное Свое действие.
28:21 ὥσπερ ωσπερ just as ὄρος ορος mountain; mount ἀσεβῶν ασεβης irreverent ἀναστήσεται ανιστημι stand up; resurrect καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the φάραγγι φαραγξ gorge Γαβαων γαβαων with; amid θυμοῦ θυμος provocation; temper ποιήσει ποιεω do; make τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him πικρίας πικρια bitterness ἔργον εργον work ὁ ο the δὲ δε though; while θυμὸς θυμος provocation; temper αὐτοῦ αυτος he; him ἀλλοτρίως αλλοτριως lend; use καὶ και and; even ἡ ο the πικρία πικρια bitterness αὐτοῦ αυτος he; him ἀλλοτρία αλλοτριος another's; stranger
28:21 כִּ֤י kˈî כִּי that כְ ḵᵊ כְּ as הַר־ har- הַר mountain פְּרָצִים֙ pᵊrāṣîm פְּרָצִים Perazim יָק֣וּם yāqˈûm קום arise יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as עֵ֖מֶק ʕˌēmeq עֵמֶק valley בְּ bᵊ בְּ in גִבְעֹ֣ון ḡivʕˈôn גִּבְעֹון Gibeon יִרְגָּ֑ז yirgˈāz רגז quake לַ la לְ to עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make מַעֲשֵׂ֨הוּ֙ maʕᵃśˈēhû מַעֲשֶׂה deed זָ֣ר zˈār זָר strange מַעֲשֵׂ֔הוּ maʕᵃśˈēhû מַעֲשֶׂה deed וְ wᵊ וְ and לַֽ lˈa לְ to עֲבֹד֙ ʕᵃvˌōḏ עבד work, serve עֲבֹ֣דָתֹ֔ו ʕᵃvˈōḏāṯˈô עֲבֹדָה work נָכְרִיָּ֖ה noḵriyyˌā נָכְרִי foreign עֲבֹדָתֹֽו׃ ʕᵃvōḏāṯˈô עֲבֹדָה work
28:21. sicut enim in monte Divisionum stabit Dominus sicut in valle quae est in Gabao irascetur ut faciat opus suum alienum opus eius ut operetur opus suum peregrinum est opus ab eoFor the Lord shall stand up as in the mountain of divisions: he shall be angry as in the valley which is in Gabaon: that he may do his work, his strange work: that he may perform his work, his work is strange to him.
21. For the LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon; that he may do his work, his strange work, and bring to pass his act, his strange act.
28:21. For the Lord will stand, just as at the mountain of divisions. He will be angry, just as in the valley which is in Gibeon, so that he may accomplish his work, his strange work, so that he may complete his work, his work which is foreign even to him.
28:21. For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.
For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act:

28:21 Ибо восстанет Господь, как на горе Перациме; разгневается, как на долине Гаваонской, чтобы сделать дело Свое, необычайное дело, и совершить действие Свое, чудное Свое действие.
28:21
ὥσπερ ωσπερ just as
ὄρος ορος mountain; mount
ἀσεβῶν ασεβης irreverent
ἀναστήσεται ανιστημι stand up; resurrect
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
φάραγγι φαραγξ gorge
Γαβαων γαβαων with; amid
θυμοῦ θυμος provocation; temper
ποιήσει ποιεω do; make
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
πικρίας πικρια bitterness
ἔργον εργον work
ο the
δὲ δε though; while
θυμὸς θυμος provocation; temper
αὐτοῦ αυτος he; him
ἀλλοτρίως αλλοτριως lend; use
καὶ και and; even
ο the
πικρία πικρια bitterness
αὐτοῦ αυτος he; him
ἀλλοτρία αλλοτριος another's; stranger
28:21
כִּ֤י kˈî כִּי that
כְ ḵᵊ כְּ as
הַר־ har- הַר mountain
פְּרָצִים֙ pᵊrāṣîm פְּרָצִים Perazim
יָק֣וּם yāqˈûm קום arise
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
בְּ bᵊ בְּ in
גִבְעֹ֣ון ḡivʕˈôn גִּבְעֹון Gibeon
יִרְגָּ֑ז yirgˈāz רגז quake
לַ la לְ to
עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make
מַעֲשֵׂ֨הוּ֙ maʕᵃśˈēhû מַעֲשֶׂה deed
זָ֣ר zˈār זָר strange
מַעֲשֵׂ֔הוּ maʕᵃśˈēhû מַעֲשֶׂה deed
וְ wᵊ וְ and
לַֽ lˈa לְ to
עֲבֹד֙ ʕᵃvˌōḏ עבד work, serve
עֲבֹ֣דָתֹ֔ו ʕᵃvˈōḏāṯˈô עֲבֹדָה work
נָכְרִיָּ֖ה noḵriyyˌā נָכְרִי foreign
עֲבֹדָתֹֽו׃ ʕᵃvōḏāṯˈô עֲבֹדָה work
28:21. sicut enim in monte Divisionum stabit Dominus sicut in valle quae est in Gabao irascetur ut faciat opus suum alienum opus eius ut operetur opus suum peregrinum est opus ab eo
For the Lord shall stand up as in the mountain of divisions: he shall be angry as in the valley which is in Gabaon: that he may do his work, his strange work: that he may perform his work, his work is strange to him.
28:21. For the Lord will stand, just as at the mountain of divisions. He will be angry, just as in the valley which is in Gibeon, so that he may accomplish his work, his strange work, so that he may complete his work, his work which is foreign even to him.
28:21. For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Израиль сам очутится скоро в таком положении, в каком были некогда враги его. Пророк припоминает, во-первых, поражение, какое нанес Давид филистимлянам при Ваал-Перациме (2: Цар 5:20; 1: Пар 14:11), а во-вторых - о граде, каким Господь поразил врагов Израиля во дни Иисуса Навина при Гаваоне (Нав 10:10-11).

Чудным, необычайным называет пророк наказание евреев потому, что, в самом деле, евреи никак не ожидали, чтобы Господь поступил с ними так же, как некогда поступил с их врагами!

Узы ваши - т. е. то тяжкое положение, в которое вы поставили свое государство своими политическими интригами.

Истребление определено... см. Ис 10:23.
Adam Clarke: Commentary on the Bible - 1831
28:21: As in Mount Perazim - כהר kehar; but בהר bahar, In the mount, is the reading of two of Kennicott's, one of De Rossi's, and one of my own MSS.
Albert Barnes: Notes on the Bible - 1834
28:21: For the Lord shall rise up - To rise up is indicative of going forth to judgment, as when one rises from his seat to accomplish anything.
As in mount Perazim - There is reference here, doubtless, to the event recorded in Sa2 5:20-21, and Ch1 14:11, where David is said to have defeated the Philistines at Baal-Perazim. This place was near to the valley of Rephaim Sa2 5:19, and not far from Jerusalem. The word 'Perazim' is from פרץ pâ rats, to tear, or break forth, as waters do that have been confined; and is indicative of sudden judgment, and of a complete overthrow. It was on that account given to the place where David obtained a signal and complete victory Sa2 5:20; and it is here referred to, to denote that God would come forth in a sudden manner to destroy Jerusalem and Judea. He would come upon them like bursting waters, and sweep them away to a distant land.
As in the valley of Gibeon - In Ch1 14:16, it is said that after the victory of Baal-Perazim, 'David smote the host of the Philistines from Gibeon even to Gaza.' This victory is doubtless referred to here, and not the victory of Joshua over the Gibeonites Jos 10:10, as Vitringa and others suppose.
That he may do his work, his strange work - This is called his strange work because it would be inflicted on his people. He had destroyed their enemies often, but now he was about to engage in the unusual work of coming forth against his own people, and sweeping them away to a distant land. The work of judgment and punishment may be called the "strange" work of God always, inasmuch as it is not that in which he delights to engage, and is foreign to the benevolence of his heart. It is especially so when his own people are the objects of his displeasure, and when their sins are such as to demand that he should visit them with the tokens of his wrath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:21: in mount Perazim: Sa2 5:20; Ch1 14:11
the valley: Jos 10:10, Jos 10:12; Sa2 5:25, Geba, Ch1 14:16
his strange: Isa 28:19; Deu 29:21-24; Jer 30:14; Lam 2:15, Lam 3:33; Eze 33:21; Luk 19:41-44
Carl Friedrich Keil and Franz Delitzsch
28:21
Tit would be with them as it was with the Philistines when David turned their army into water at Baal-perazim (2Kings 5:20; 1Chron 14:11), or when on another occasion he drove them before him from Gibeon to Gezer (1Chron 14:13.). "For Jehovah will rise up as in the mountain of Perazim, and be wroth as in the valley at Gibeon to work His work; astonishing is His work; and to act His act: strange is His act." The Targum wrongly supposes the first historical reminiscence to refer to the earthquake in the time of Uzziah, and the second to Joshua's victory over the Amorites. The allusion really is to the two shameful defeats which David inflicted upon the Philistines. There was a very good reason why victories over the Philistines especially should serve as similes. The same fate awaited the Philistines at the hands of the Assyrians, as predicted by the prophet in Is 14:28. (cf., Is 20:1-6). And the strangeness and verity of Jehovah's work were just this, that it would fare no better with the magnates of Judah at the hand of Asshur, than it had with the Philistines at the hand of David on both those occasions. The very same thing would now happen to the people of the house of David as formerly to its foes. Jehovah would have to act in opposition to His gracious purpose. He would have to act towards His own people as He once acted towards their foes. This was the most paradoxical thing of all that they would have to experience.
Geneva 1599
28:21 For the LORD shall rise as [on] mount (a) Perazim, he shall be angry as [in] the valley (b) of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.
(a) When David overcame the Philistines, (2Kings 5:20; 1Chron 14:11).
(b) Where Joshua discomfited five kings of the Amorites, (Josh 10:12).
John Gill
28:21 For the Lord shall rise up as in Mount Perazim,.... Where the Lord broke forth on David's enemies the Philistines, as the breach of waters; see Is 28:17 and destroyed them, from whence the place had the name of Baalperazim, 2Kings 5:20. The Targum is,
"for as the mountain which moved when the glory of the Lord was revealed in the days of Uzziah the king;''
referring to the earthquake in his time, Amos 1:1,
he shall be wroth as in the valley of Gibeon; Josephus Ben Gorion (b) makes mention of the valley of Gibeon, where a battle was fought between Cestius the Roman general and the Jews, in which the latter got the victory, and says it was about six miles from Jerusalem: here the Philistines were smitten, returning again after they had been vanquished before, 1Chron 14:16 though it is more generally thought that this refers to the discomfiture of the Canaanites in the times of Joshua, when also hailstones fell upon them, and destroyed many; see Is 28:17 and when the sun and moon stood still till Israel were avenged on their enemies, and which showed the power and presence of God with them, Josh 10:10 and so the Targum, which adds,
"and in the miracles which he (the Lord) did for Joshua, in the valley of Gibeon;''
and these instances are mentioned as proofs of the divine power and vengeance, and to assure the Jews that the Lord would rise up in the same wrath and indignation against them, and consume them:
that he may do his work, his strange work, and bring to pass his act, his strange act; which may be called so, because in the above mentioned instances he fought for his people Israel, but in this he would fight against them; and because this was a work and act of strict justice and awful severity, and not so agreeable to him as acts of mercy, grace, and goodness, in which he delights; or rather, because it was an unusual one, marvellous and surprising, and would be so to the Jews themselves, and even to their enemies, and to all the world, as the destruction of Jerusalem was, especially as by the Romans; see Hab 1:5. Vitringa, besides this, adds the calling of the Gentiles, the seizing of the inheritance of the world, and the destruction of the kingdom of Satan in the Roman empire. The Targum interprets this in a very contrary sense, of such as do strange works, idolatry, for which they are consumed.
(b) L. 6. c. 5. p. 559. Vid. Joseph. de Bello Jud. l. 2. c. 19. sect. 1.
John Wesley
28:21 Perazim - Where he fought against the Philistines, 2Kings 5:20. Gibeon - Where he fought against the Canaanites, Josh 10:10, &c. and afterwards against the Philistines, 1Chron 14:16. Strange work - For this work of bringing total destruction upon Israel, was contrary to the benignity of his own nature, and to the usual way of dealing with his people.
Robert Jamieson, A. R. Fausset and David Brown
28:21 Perazim--In the valley of Rephaim (2Kings 5:18, 2Kings 5:20; 1Chron 14:11), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expressing a sudden and complete overthrow.
Gibeon-- (1Chron 14:16; 2Kings 5:25, Margin); not Joshua's victory (Josh 10:10).
strange--as being against His own people; judgment is not what God delights in; it is, though necessary, yet strange to Him (Lam 3:33).
work--punishing the guilty (Is 10:12).
28:2228:22: Եւ դուք մի՛ ցնծայք, եւ մի՛ զօրասցին կապանք ձեր. զի ի՛րս հաստատեալս եւ համառօտս լուայ ՚ի Տեառնէ. Տէր զօրութեանց զոր առնելո՛ց է ՚ի վերայ ամենայն երկրի[9890]։ [9890] Ոմանք. Հաստատեալս եւ համառօտեալս լուայ ՚ի Տեառնէ զօրութեանց, զոր։
22 Իսկ դուք մի՛ ցնծացէք, որ չամրանան ձեր կապանքները, քանզի Տիրոջից, Զօրութիւնների Տիրոջից լսեցի այնպիսի հաստատուն ու կտրուկ բաներ, որ Նա կատարելու է ողջ երկրի վրայ:
22 Հիմա ծաղր ընողներ մի՛ ըլլաք, Որպէս զի չըլլայ թէ ձեր կապանքները աւելի ուժովնան. Քանզի զօրքերու Տէր Եհովային կողմէ Բոլոր երկրին վրայ աւերումի վճիռ մը լսեցի։
Եւ դուք մի՛ ցնծայք, եւ`` մի՛ զօրասցին կապանք ձեր. զի [393]իրս հաստատեալս եւ համառօտս լուայ ի Տեառնէ, Տէր`` զօրութեանց զոր առնելոց է ի վերայ ամենայն երկրի:

28:22: Եւ դուք մի՛ ցնծայք, եւ մի՛ զօրասցին կապանք ձեր. զի ի՛րս հաստատեալս եւ համառօտս լուայ ՚ի Տեառնէ. Տէր զօրութեանց զոր առնելո՛ց է ՚ի վերայ ամենայն երկրի[9890]։
[9890] Ոմանք. Հաստատեալս եւ համառօտեալս լուայ ՚ի Տեառնէ զօրութեանց, զոր։
22 Իսկ դուք մի՛ ցնծացէք, որ չամրանան ձեր կապանքները, քանզի Տիրոջից, Զօրութիւնների Տիրոջից լսեցի այնպիսի հաստատուն ու կտրուկ բաներ, որ Նա կատարելու է ողջ երկրի վրայ:
22 Հիմա ծաղր ընողներ մի՛ ըլլաք, Որպէս զի չըլլայ թէ ձեր կապանքները աւելի ուժովնան. Քանզի զօրքերու Տէր Եհովային կողմէ Բոլոր երկրին վրայ աւերումի վճիռ մը լսեցի։
zohrab-1805▾ eastern-1994▾ western am▾
28:2228:22 Итак не кощунствуйте, чтобы узы ваши не стали крепче; ибо я слышал от Господа, Бога Саваофа, что истребление определено для всей земли.
28:22 καὶ και and; even ὑμεῖς υμεις you μὴ μη not εὐφρανθείητε ευφραινω celebrate; cheer μηδὲ μηδε while not; nor ἰσχυσάτωσαν ισχυω have means; have force ὑμῶν υμων your οἱ ο the δεσμοί δεσμος bond; confinement διότι διοτι because; that συντετελεσμένα συντελεω consummate; finish καὶ και and; even συντετμημένα συντεμνω make concise πράγματα πραγμα act; matter ἤκουσα ακουω hear παρὰ παρα from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἃ ος who; what ποιήσει ποιεω do; make ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
28:22 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אַל־ ʔal- אַל not תִּתְלֹוצָ֔צוּ tiṯlôṣˈāṣû ליץ boast פֶּֽן־ pˈen- פֶּן lest יֶחְזְק֖וּ yeḥzᵊqˌû חזק be strong מֹֽוסְרֵיכֶ֑ם mˈôsᵊrêḵˈem מֹוסֵר band כִּֽי־ kˈî- כִּי that כָלָ֨ה ḵālˌā כָּלָה destruction וְ wᵊ וְ and נֶחֱרָצָ֜ה neḥᵉrāṣˈā חרץ cut off שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear מֵ mē מִן from אֵ֨ת ʔˌēṯ אֵת together with אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
28:22. et nunc nolite inludere ne forte constringantur vincula vestra consummationem enim et adbreviationem audivi a Domino Deo exercituum super universam terramAnd now do not mock, lest your bonds be tied strait. For I have heard of the Lord the God of hosts a consumption and a cutting short upon all the earth.
22. Now therefore be ye not scorners, lest your bands be made strong: for a consummation, and that determined, have I heard from the Lord, the LORD of hosts, upon the whole earth.
28:22. And now, do not be willing to mock, lest your chains be tightened. For I have heard, from the Lord, the God of hosts, about the consummation and the abridgement concerning the entire earth.
28:22. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth.
Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth:

28:22 Итак не кощунствуйте, чтобы узы ваши не стали крепче; ибо я слышал от Господа, Бога Саваофа, что истребление определено для всей земли.
28:22
καὶ και and; even
ὑμεῖς υμεις you
μὴ μη not
εὐφρανθείητε ευφραινω celebrate; cheer
μηδὲ μηδε while not; nor
ἰσχυσάτωσαν ισχυω have means; have force
ὑμῶν υμων your
οἱ ο the
δεσμοί δεσμος bond; confinement
διότι διοτι because; that
συντετελεσμένα συντελεω consummate; finish
καὶ και and; even
συντετμημένα συντεμνω make concise
πράγματα πραγμα act; matter
ἤκουσα ακουω hear
παρὰ παρα from; by
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ος who; what
ποιήσει ποιεω do; make
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
28:22
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
אַל־ ʔal- אַל not
תִּתְלֹוצָ֔צוּ tiṯlôṣˈāṣû ליץ boast
פֶּֽן־ pˈen- פֶּן lest
יֶחְזְק֖וּ yeḥzᵊqˌû חזק be strong
מֹֽוסְרֵיכֶ֑ם mˈôsᵊrêḵˈem מֹוסֵר band
כִּֽי־ kˈî- כִּי that
כָלָ֨ה ḵālˌā כָּלָה destruction
וְ wᵊ וְ and
נֶחֱרָצָ֜ה neḥᵉrāṣˈā חרץ cut off
שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear
מֵ מִן from
אֵ֨ת ʔˌēṯ אֵת together with
אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
28:22. et nunc nolite inludere ne forte constringantur vincula vestra consummationem enim et adbreviationem audivi a Domino Deo exercituum super universam terram
And now do not mock, lest your bonds be tied strait. For I have heard of the Lord the God of hosts a consumption and a cutting short upon all the earth.
28:22. And now, do not be willing to mock, lest your chains be tightened. For I have heard, from the Lord, the God of hosts, about the consummation and the abridgement concerning the entire earth.
28:22. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:22: The Lord God - אדני יהוה Adonai Jehovah. Adonai is omitted by four of Kennicott's MSS., and in the Septuagint, Syriac, and Arabic.
Albert Barnes: Notes on the Bible - 1834
28:22: Now therefore - In view of the certain judgment which God will bring upon you.
Be ye not mockers - This was the pRev_ailing sin Isa 28:9-14, and on account of this sin in part the judgment of God was about to come upon the guilty nation.
Lest your bands be made strong - Lest your confinement should be more severe and protracted. God would punish them according to their sins, and if they now ceased to mock and deride him it would greatly mitigate the severity of their punishment (compare Isa 24:22).
For I have heard ... - I, the prophet, have heard Yahweh of hosts threaten a consumption.
A consumption ... - (see this phrase explained in the note at Isa 10:23)
Upon the whole earth - The whole land of Judea (see the note at Isa 24:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:22: be ye: Isa 28:15; Ch2 30:10, Ch2 36:16; Jer 15:17, Jer 20:7; Mat 27:39, Mat 27:44; Act 13:40, Act 13:41; Act 17:32
lest: Ch2 33:11; Psa 107:16; Jer 39:7; Lam 1:14; Rev 22:18, Rev 22:19
a consumption: Isa 10:22, Isa 10:23, Isa 24:1-23, Isa 32:12-14; Jer 25:11; Dan 9:26, Dan 9:27; Luk 21:24
Carl Friedrich Keil and Franz Delitzsch
28:22
But the possibility of repentance was still open to them, and at least a modification of what had been threatened was attainable. "And now drive ye not mockeries, lest your fetters be strengthened; for I have heard from the Lord, Jehovah of hosts, a judgment of destruction, and an irrevocable one, upon the whole earth." It is assumed that they are already in fetters, namely, the fetters of Asshur (Nahum 1:13). Out of these fetters they wanted to escape by a breach of faith, and with the help of Egypt without Jehovah, and consequently they mocked at the warnings of the prophet. He therefore appeals to them at any rate to stop their mocking, lest they should fall out of the bondage in which they now ere, into one that would bind them still more closely, and lest the judgment should become even more severe than it would otherwise be. For it was coming without fail. It might be modified, and with thorough repentance they might even escape; but that it would come, and that upon the whole earth, had been revealed to the prophet by Jehovah of hosts. This was the shemū‛âh which the prophet had heard from Jehovah, and which he gave them to hear and understand, though hitherto he had only been scoffed at by their wine-bibbing tongues.
John Gill
28:22 Now therefore be ye not mockers,.... At the words of the prophets, and the judgments denounced by them, which is very common, when they are deferred, and not immediately executed: this was the case before the destruction of Jerusalem by the Chaldeans, and one cause of it, 2Chron 36:16 and also by the Romans; see Acts 13:41,
lest your bands be made strong; punishment become heavier, and more grievous; and so the Syriac version renders it; as prisoners that attempt to make their escape have their bonds and fetters made faster, and so are put to more pain and distress; to which the allusion seems to be, signifying, that by scoffing and mocking at the word of God they would bring upon themselves greater and sorer punishments, Heb 10:29,
for I have heard from the Lord GOD of hosts; in a vision from him, by a spirit of prophecy, as a secret communicated by him; for whatever the Lord did he usually made it known to his prophets; and it might be depended upon what they said, as being what the Lord had declared in their hearing; see Amos 3:7,
a consumption, even determined upon the whole earth: or, "on the whole land", the land of Judea; for this destruction seems only to respect that; and is the same with "the consummation, and that determined", that should be "poured upon the desolate", Dan 9:27 which manifestly designs the destruction of the Jews by the Romans, which was an affair determined by the Lord, whose counsel shall stand, and therefore would surely come to pass.
John Wesley
28:22 Lest - Lest thereby you make the judgments of God sure and unavoidable. For - God hath assured me, that he will utterly destroy the people of Israel.
Robert Jamieson, A. R. Fausset and David Brown
28:22 mockers--a sin which they had committed (Is 28:9-10).
bands--their Assyrian bondage (Is 10:27); Judah was then tributary to Assyria; or, "lest your punishment be made still more severe" (Is 24:22).
consumption--destruction (Is 10:22-23; Dan 9:27).
28:2328:23: Ո՛ւնկն դիք եւ լուարո՛ւք բարբառոյ իմոյ. անսացէք եւ լուարո՛ւք բանից իմոց.
23 Ունկնդի՛ր եղէք եւ անսացէ՛ք իմ ձայնին, ո՛ւշ դրէք եւ լսեցէ՛ք իմ խօսքերը:
23 Ակա՛նջ տուէք ու իմ ձայնս լսեցէ՛ք. Մտի՛կ ըրէք ու իմ խօսքս լսեցէք
Ունկն դիք եւ լուարուք բարբառոյ իմոյ, անսացէք եւ լուարուք բանից իմոց:

28:23: Ո՛ւնկն դիք եւ լուարո՛ւք բարբառոյ իմոյ. անսացէք եւ լուարո՛ւք բանից իմոց.
23 Ունկնդի՛ր եղէք եւ անսացէ՛ք իմ ձայնին, ո՛ւշ դրէք եւ լսեցէ՛ք իմ խօսքերը:
23 Ակա՛նջ տուէք ու իմ ձայնս լսեցէ՛ք. Մտի՛կ ըրէք ու իմ խօսքս լսեցէք
zohrab-1805▾ eastern-1994▾ western am▾
28:2328:23 Приклоните ухо, и послушайте моего голоса; будьте внимательны, и выслушайте речь мою.
28:23 ἐνωτίζεσθε ενωτιζομαι give ear καὶ και and; even ἀκούετε ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine προσέχετε προσεχω pay attention; beware καὶ και and; even ἀκούετε ακουω hear τοὺς ο the λόγους λογος word; log μου μου of me; mine
28:23 הַאֲזִ֥ינוּ haʔᵃzˌînû אזן listen וְ wᵊ וְ and שִׁמְע֖וּ šimʕˌû שׁמע hear קֹולִ֑י qôlˈî קֹול sound הַקְשִׁ֥יבוּ haqšˌîvû קשׁב give attention וְ wᵊ וְ and שִׁמְע֖וּ šimʕˌû שׁמע hear אִמְרָתִֽי׃ ʔimrāṯˈî אִמְרָה word
28:23. auribus percipite et audite vocem meam adtendite et audite eloquium meumGive ear, and hear my voice, hearken, and hear my speech.
23. Give ye ear, and hear my voice; hearken, and hear my speech.
28:23. Pay close attention, and listen to my voice! Attend and hear my eloquence!
28:23. Give ye ear, and hear my voice; hearken, and hear my speech.
Give ye ear, and hear my voice; hearken, and hear my speech:

28:23 Приклоните ухо, и послушайте моего голоса; будьте внимательны, и выслушайте речь мою.
28:23
ἐνωτίζεσθε ενωτιζομαι give ear
καὶ και and; even
ἀκούετε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
προσέχετε προσεχω pay attention; beware
καὶ και and; even
ἀκούετε ακουω hear
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
28:23
הַאֲזִ֥ינוּ haʔᵃzˌînû אזן listen
וְ wᵊ וְ and
שִׁמְע֖וּ šimʕˌû שׁמע hear
קֹולִ֑י qôlˈî קֹול sound
הַקְשִׁ֥יבוּ haqšˌîvû קשׁב give attention
וְ wᵊ וְ and
שִׁמְע֖וּ šimʕˌû שׁמע hear
אִמְרָתִֽי׃ ʔimrāṯˈî אִמְרָה word
28:23. auribus percipite et audite vocem meam adtendite et audite eloquium meum
Give ear, and hear my voice, hearken, and hear my speech.
28:23. Pay close attention, and listen to my voice! Attend and hear my eloquence!
28:23. Give ye ear, and hear my voice; hearken, and hear my speech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Однако пророк не хочет оставить Иудейское государство без утешения. В притче он внушает своим согражданам надежду на изменение ожидающей их тяжкой судьбы. Как земледелец не все время только пашет, но, кроме того, и сеет, а потом молотит выросший и созревший хлеб разными способами, приспособительно к свойствам каждой породы хлеба, чтобы не испортить хлеба неподходящей выработкой, - так и Премудрый Бог не всегда будет только наказывать Свой народ и притом не всех иудеев одинаково, а будет делать различение и положит конец их страданиям.

Приклоните ухо. Этот призыв ко вниманию объясняется тем, что далее идет образная речь, требующая особенно внимательного отношения к себе.

Всегда ли земледелец... Пророк, очевидно, сравнивает действия земледельца, разбивающего, разрезающего сухую почву плугом и бороздою, с карающей деятельностью Господа по отношению к очерствевшему народу израильскому.

В 25: ст. пророк имеет в виду большой земельный участок, на котором в порядке посеяны разные породы хлеба.

Чернуха (nigella saliva) - употребляется пекарями как приправа, тмин - также придает особый вкус кушаньям; пшеницу - рядами, так как у евреев пшеница сеялась с особою тщательностью и, можно сказать, даже не сеялась, а сажалась, как садовые растения.

Полбу рядом с ним (ячменем). Полба - хлебное растение, похожее на ячмень. Скот не очень любит его, и потому гряды полбы на Востоке загораживают собою участок, где посеян ячмень, чтобы скот, попробовав полбы, не шел дальше, к ячменю, который он больше любит.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 Give ye ear, and hear my voice; hearken, and hear my speech. 24 Doth the plowman plow all day to sow? doth he open and break the clods of his ground? 25 When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place? 26 For his God doth instruct him to discretion, and doth teach him. 27 For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. 28 Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. 29 This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.
This parable, which (like many of our Saviour's parables) is borrowed from the husbandman's calling, is ushered in with a solemn preface demanding attention, He that has ears to hear, let him hear, hear and understand, v. 23.
I. The parable here is plain enough, that the husbandman applies himself to the business of his calling with a great deal of pains and prudence, secundum artem--according to rule, and, as his judgment directs him, observes a method and order in his work. 1. In his ploughing and sowing: Does the ploughman plough all day to sow? Yes, he does, and he ploughs in hope and sows in hope, 1 Cor. ix. 10. Does he open and break the clods? Yes, he does, that the land may be fit to receive the seed. And when he has thus made plain the face thereof does he not sow his seed, seed suitable to the soil? For the husbandman knows what grain is fit for clayey ground and what for sandy ground, and, accordingly, he sows each in its place--wheat in the principal place (so the margin reads it), for it is the principal grain, and was a staple commodity of Canaan (Ezek. xxvii. 17), and barley in the appointed place. The wisdom and goodness of the God of nature are to be observed in this, that, to oblige his creatures with a grateful variety of productions, he has suited to them an agreeable variety of earths. 2. In his threshing, v. 27, 28. This also he proportions to the grain that is to be threshed out. The fitches and the cummin, being easily got out of their husk or ear, are only threshed with a staff and a rod; but the bread-corn requires more force, and therefore that must be bruised with a threshing instrument, a sledge shod with iron, that was drawn to and fro over it, to beat out the corn; and yet he will not be ever threshing it, nor any longer than is necessary to loosen the corn from the chaff; he will not break it, or crush it, into the ground with the wheel of his cart, nor bruise it to pieces with his horsemen; the grinding of it is reserved for another operation. Observe, by the way, what pains are to be taken, not only for the earning, but for the preparing of our necessary food; and yet, after all, it is meat that perishes. Shall we then grudge to labour much more for the meat which endures to everlasting life? Bread-corn is bruised. Christ was so; it pleased the Lord to bruise him, that he might be the bread of life to us.
II. The interpretation of the parable is not so plain. Most interpreters make it a further answer to those who set the judgments of God at defiance: "Let them know that as the husbandman will not be always ploughing, but will at length sow his seed, so God will not be always threatening, but will at length execute his threatenings and bring upon sinners the judgments they have deserved; but in wisdom, and in proportion to their strength, not that they may be ruined, but that they may be reformed and brought to repentance by them." But I think we may give this parable a greater latitude in the exposition of it. 1. In general, that God who gives the husbandman this wisdom is, doubtless, himself infinitely wise. It is God that instructs the husbandman to discretion, as his God, v. 26. Husbandmen have need of discretion wherewith to order their affairs, and ought not undertake that business unless they do in some measure understand it; and they should by observation and experience endeavour to improve themselves in the knowledge of it. Since the king himself is served of the field, the advancing of the art of husbandry is a common service to mankind more than the cultivating of most other arts. The skill of the husbandman is from God, as every good and perfect gift is. This takes off somewhat of the weight and terror of the sentence passed on man for sin, that when God, in execution of it, sent man to till the ground, he taught him how to do it most to his advantage, otherwise, in the greatness of his folly, he might have been for ever tilling the sand of the sea, labouring to no purpose. It is he that gives men capacity for this business, an inclination to it, and a delight in it; and if some were not by Providence cut out for it, and mad to rejoice (as Issachar, that tribe of husbandmen) in their tents, notwithstanding the toil and fatigue of this business, we should soon want the supports of life. If some are more discreet and judicious in managing these or any other affairs than others are, God must be acknowledged in it; and to him husbandmen must seek for direction in their business, for they, above other men, have an immediate dependence upon the divine Providence. As to the other instance of the husbandman's conduct in threshing his corn, it is said, This also comes forth from the Lord of hosts, v. 29. Even the plainest dictate of sense and reason must be acknowledged to come forth from the Lord of hosts. And, if it is from him that men do things wisely and discreetly, we must needs acknowledge him to be wise in counsel and excellent in working. God's working is according to his will; he never acts against his own mind, as men often do, and there is a counsel in his whole will: he is therefore excellent in working, because he is wonderful in counsel. 2. God's church is his husbandry, 1 Cor. iii. 9. If Christ is the true vine, his Father is the husbandman (John xv. 1), and he is continually by his word and ordinances cultivating it. Does the ploughman plough all day, and break the clods of his ground, that it may receive the seed, and does not God by his ministers break up the fallow ground? Does not the ploughman, when the ground is fitted for the seed, cast in the seed in its proper soil? He does so, and so the great God sows his word by the hand of his ministers (Matt. xiii. 19), who are to divide the word of truth and give every one his portion. Whatever the soil of the heart is, there is some seed or other in the word proper for it. And, as the word of God, so the rod of God is thus wisely made use of. Afflictions are God's threshing-instruments, designed to loosen us from the world, to separate between us and our chaff, and to prepare us for use. And, as to these, God will make use of them as there is occasion; but he will proportion them to our strength; they shall be no heavier than there is need. If the rod and the staff will answer the end, he will not make use of his cart-wheel and his horsemen. And where these are necessary, as for the bruising of the bread-corn (which will not otherwise be got clean from the straw), yet he will not be ever threshing it, will not always chide, but his anger shall endure but for a moment; nor will he crush under his feet the prisoners of the earth. And herein we must acknowledge him wonderful in counsel and excellent in working.
Adam Clarke: Commentary on the Bible - 1831
28:23: Give ye ear, and hear my voice "Listen ye, and hear my voice" - The foregoing discourse, consisting of severe reproofs, and threatenings of dreadful judgments impending on the Jews for their vices, and their profane contempt of God's warnings by his messengers, the prophet concludes with an explanation and defense of God's method of dealing with his people in an elegant parable or allegory; in which he employs a variety of images, all taken from the science of agriculture. As the husbandman uses various methods in preparing his land, and adapting it to the several kinds of seeds to be sown, with a due observation of times and seasons; and when he hath gathered in his harvest, employs methods as various in separating the corn from the straw and the chaff by different instruments, according to the nature of the different sorts of grain; so God, with unerring wisdom, and with strict justice, instructs, admonishes, and corrects his people; chastises and punishes them in various ways, as the exigence of the case requires; now more moderately, now more severely; always tempering justice with mercy; in order to reclaim the wicked, to improve the good, and, finally, to separate the one from the other.
Albert Barnes: Notes on the Bible - 1834
28:23: Give ye ear - In this verse the prophet introduces an important and striking illustration drawn from the science of agriculture. It is connected with the preceding part of the chapter, and is designed to show the propriety of what the prophet had said by an appeal to what they all observed in the cultivation of their lands. The pRev_ious discourse consists mainly of reproofs and of threatenings of punishment on God's people for their profane contempt of the messengers of God. He had threatened to destroy their nation, and so remove them for a time to a distant land. This the prophet had himself said Isa 28:21 was his 'strange work.' To vindicate this and to show the propriety "of God's adopting every measure, and of not always pursuing the same course in regard to his people," he draws an illustration from the farmer. He is not always doing the same thing. He adopts different methods to secure a harvest.
He adapts his plans to the soil and to the kind of grain; avails himself of the best methods of preparing the ground, sowing the seed, collecting the harvest, and of separating the grain from the chaff. He does not always plow; nor always sow; nor always thresh. He does not deal with all kinds of land and grain in the same way. Some land he plows in one mode, and some in another; and in like manner, some grain he threshes in one mode, and some in another - adapting his measures to the nature of the soil, and of the grain. Some grain he beats out with a flail; some he bruises; but yet he will be careful not to break the kernel, or destroy it in threshing it. However severe may appear to be his blows, yet his object is not to crush and destroy it Isa 28:28, but it is to remove it from the chaff, and to save it. In all this he acts the part of wisdom, for God has taught him what to do Isa 28:26, Isa 28:29. So, says the prophet, God will not deal with all of his people in the same manner, nor with them always in the same mode. He will vary his measures as a farmer does. When mild and gentle measures will do, he will adopt them. When severe measures are necessary, he will resort to them. His object is not to destroy his people, anymore than the object of the farmer in threshing is to destroy his grain. The general dedicate the propriety of God's engaging in what the prophet calls his 'strange act,' and 'strange work,' in punishing his people. The allegory is one of great beauty, and its pertinency and keeping are maintained throughout; and it furnishes a most important practical lesson in regard to the mode in which God deals with his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:23: Isa 1:2; Deu 32:1; Jer 22:29; Rev 2:7, Rev 2:11, Rev 2:14, Rev 2:29
Carl Friedrich Keil and Franz Delitzsch
28:23
The address of the prophet is here apparently closed. But an essential ingredient is still wanting to the second half, to make it correspond to the first. There is still wanting the fringe of promise coinciding with Is 28:5, Is 28:6. The prophet has not only to alarm the scoffers, that if possible he may pluck some of them out of the fire through fear (Judg 5:23); he has also to comfort believers, who yield themselves as disciples to him and to the word of God (Is 8:16). He does this here in a very peculiar manner. He has several times assumed the tone of the mashal, more especially in chapter 26; but here the consolation is dressed up in a longer parabolical address, which sets forth in figures drawn from husbandry the disciplinary and saving wisdom of God. Isaiah here proves himself a master of the mashal. In the usual tone of a mashal song, he first of all claims the attention of his audience as a teacher of wisdom. V. 23 "Lend me your ear, and hear my voice; attend, and hear my address!" Attention is all the more needful, that the prophet leaves his hearers to interpret and apply the parable themselves. The work of a husbandman is very manifold, as he tills, sows, and plants his field. Vv. 24-26 "Does the ploughman plough continually to sow? to furrow and to harrow his land? Is it not so: when he levels the surface thereof, he scatters black poppy seed, and strews cummin, and puts in wheat in rows, and barley in the appointed piece, and spelt on its border? And He has instructed him how to act rightly: his God teaches it him." The ploughing (chârash) which opens the soil, i.e., turns it up in furrows, and the harrowing (siddēd) which breaks the clods, take place to prepare for the sowing, and therefore not interminably, but only so long as it necessary to prepare the soil to receive the seed. When the seed-furrows have been drawn in the levelled surface of the ground (shivvâh), then the sowing and planting begin; and this also takes place in various ways, according to the different kinds of fruit. Qetsach is the black poppy (nigella sativa, Arab. habbe soda, so called from its black seeds), belonging to the ranunculaceae. Kammōn was the cummin (cuminum cyminum) with larger aromatic seeds, Ar. kammūn, neither of them our common carraway (Kmmel, carum). The wheat he sows carefully in rows (sōrâh, ordo; ad ordinem, as it is translated by Jerome), i.e., he does not scatter it about carelessly, like the other two, but lays the grains carefully in the furrows, because otherwise when they sprang up they would get massed together, and choke one another. Nismân, like sōrâh, is an acc. loci: the barley is sown in a piece of the field specially marked off for it, or specially furnished with signs (sı̄mânı̄m); and kussemeth, the spelt (ζειά, also mentioned by Homer, Od. iv 604, between wheat and barley), along the edge of it, so that spelt forms the rim of the barley field. It is by a divine instinct that the husbandman acts in this manner; for God, who established agriculture at the creation (i.e., Jehovah, not Osiris), has also given men understanding. This is the meaning of v'yisserō lammishpât: and (as we may see from all this) He (his God: the subject is given afterwards in the second clause) has led him (Prov 31:1) to the right (this is the rendering adopted by Kimchi, whilst other commentators have been misled by Jer 30:11, and last of all Malbim Luzzatto, "Cosi Dio con giustizia corregge;" he would have done better, however, to say, con moderazione).
John Gill
28:23 Give ye ear, and hear my voice,.... So said the prophet, as the Targum introduces the words; and because what he was about to say was of importance, and delivered in a parabolical manner, and required attention, he makes use of a variety of words to the same purpose, to engage their attention:
hearken, and hear my speech; now about to be made; listen to it, and get the understanding of it.
Robert Jamieson, A. R. Fausset and David Brown
28:23 Calling attention to the following illustration from husbandry (Ps 49:1-2). As the husbandman does his different kinds of work, each in its right time and due proportion, so God adapts His measures to the varying exigencies of the several cases: now mercy, now judgments; now punishing sooner, now later (an answer to the scoff that His judgments, being put off so long, would never come at all, Is 5:19); His object being not to destroy His people any more than the farmer's object in threshing is to destroy his crop; this vindicates God's "strange work" (Is 28:21) in punishing His people. Compare the same image, Jer 24:6; Hos 2:23; Mt 3:12.
28:2428:24: միթէ զօրն ամենա՞յն հերկիցէ որ հերկէն, կամ թէ սերմն յառաջագոյն ցանիցէ՞, մինչչեւ զերկիրն գործեալ իցէ։
24 Մի՞թէ հերկուորն ամբողջ օրը կը հերկի, կամ մի՞թէ սերմը նախապէս կը ցանի, քանի դեռ նա հողը չի հերկել:
24 Միթէ հերկողը ցանելու համար շարունակ կը հերկէ՞.Միշտ իր երկիրը կը բանայ ու անոր կոշտերը կը տափանէ՞
միթէ զօ՞րն ամենայն հերկիցէ որ հերկէն, [394]կամ թէ սերմն յառաջագոյն ցանիցէ՞, մինչչեւ զերկիրն գործեալ իցէ:

28:24: միթէ զօրն ամենա՞յն հերկիցէ որ հերկէն, կամ թէ սերմն յառաջագոյն ցանիցէ՞, մինչչեւ զերկիրն գործեալ իցէ։
24 Մի՞թէ հերկուորն ամբողջ օրը կը հերկի, կամ մի՞թէ սերմը նախապէս կը ցանի, քանի դեռ նա հողը չի հերկել:
24 Միթէ հերկողը ցանելու համար շարունակ կը հերկէ՞.Միշտ իր երկիրը կը բանայ ու անոր կոշտերը կը տափանէ՞
zohrab-1805▾ eastern-1994▾ western am▾
28:2428:24 Всегда ли земледелец пашет для посева, бороздит и боронит землю свою?
28:24 μὴ μη not ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day μέλλει μελλω about to; impending ὁ ο the ἀροτριῶν αροτριαω plow ἀροτριᾶν αροτριαω plow ἢ η or; than σπόρον σπορος grain προετοιμάσει προετοιμαζω prepare in advance πρὶν πριν before ἐργάσασθαι εργαζομαι work; perform τὴν ο the γῆν γη earth; land
28:24 הֲ hᵃ הֲ [interrogative] כֹ֣ל ḵˈōl כֹּל whole הַ ha הַ the יֹּ֔ום yyˈôm יֹום day יַחֲרֹ֥שׁ yaḥᵃrˌōš חרשׁ plough הַ ha הַ the חֹרֵ֖שׁ ḥōrˌēš חרשׁ plough לִ li לְ to זְרֹ֑עַ zᵊrˈōₐʕ זרע sow יְפַתַּ֥ח yᵊfattˌaḥ פתח open וִֽ wˈi וְ and ישַׂדֵּ֖ד yśaddˌēḏ שׂדד draw אַדְמָתֹֽו׃ ʔaḏmāṯˈô אֲדָמָה soil
28:24. numquid tota die arabit arans ut serat proscindet et sariet humum suamShall the ploughman plough all the day to sow, shall he open and harrow his ground?
24. Doth the plowman plow continually to sow? doth he open and break the clods of his ground?
28:24. Would the plowman, after plowing all day so that he may sow, instead cut open and hoe his soil?
28:24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground?
Doth the plowman plow all day to sow? doth he open and break the clods of his ground:

28:24 Всегда ли земледелец пашет для посева, бороздит и боронит землю свою?
28:24
μὴ μη not
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
μέλλει μελλω about to; impending
ο the
ἀροτριῶν αροτριαω plow
ἀροτριᾶν αροτριαω plow
η or; than
σπόρον σπορος grain
προετοιμάσει προετοιμαζω prepare in advance
πρὶν πριν before
ἐργάσασθαι εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
28:24
הֲ hᵃ הֲ [interrogative]
כֹ֣ל ḵˈōl כֹּל whole
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
יַחֲרֹ֥שׁ yaḥᵃrˌōš חרשׁ plough
הַ ha הַ the
חֹרֵ֖שׁ ḥōrˌēš חרשׁ plough
לִ li לְ to
זְרֹ֑עַ zᵊrˈōₐʕ זרע sow
יְפַתַּ֥ח yᵊfattˌaḥ פתח open
וִֽ wˈi וְ and
ישַׂדֵּ֖ד yśaddˌēḏ שׂדד draw
אַדְמָתֹֽו׃ ʔaḏmāṯˈô אֲדָמָה soil
28:24. numquid tota die arabit arans ut serat proscindet et sariet humum suam
Shall the ploughman plough all the day to sow, shall he open and harrow his ground?
28:24. Would the plowman, after plowing all day so that he may sow, instead cut open and hoe his soil?
28:24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
28:24: Doth the plowman ... - The question here asked implies that he does "not" plow all the day. The interrogative form is often the most emphatic mode of affirmation.
All day - The sense is, does he do nothing else but plow? Is this the only thing which is necessary to be done in order to obtain a harvest? The idea which the prophet intends to convey here is this. A farmer does not suppose that he can obtain a harvest by doing nothing else but plow. There is much else to be done. So it would be just as absurd to suppose that God would deal with his people always in the same manner, as it would be for the farmer to be engaged in nothing else but plowing.
Doth he open ... - That is, is he always engaged in opening, and breaking the clods of his field? There is much else to be done besides this. The word 'open' here refers to the furrows that are made by the plow. The earth is laid open as it were to the sunbeams, and to the showers of rain, and to the reception of seed. The word rendered 'break' (ישׁדד yshadē d) properly means "to harrow," that is, to break up the clods by harrowing Job 39:10; Hos 10:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:24: break: Jer 4:3; Hos 10:11, Hos 10:12
John Gill
28:24 Doth the ploughman plough all day to sow?.... Or, "every day"; he ploughs in order to sow; by ploughing he prepares the ground for sowing, that is his end in ploughing; and he may plough a whole day together when he is at it, but he does not plough every day in the year; he has other work to do besides ploughing, as is later mentioned; such as breaking of clods, sowing seed, and threshing the grain after it is ripe, and reaped, and gathered. The prophet signifies that the Lord, like a ploughman, had different sorts of work; he was not always doing one and the same thing; and particularly, that he would not be always admonishing and threatening men, and making preparation for his judgments, but in a little time he would execute them, signified by after metaphors:
doth he open and break the clods of his ground? he does, with a mallet or iron bar, or with the harrow; whereby the ground is made even, and so more fit for sowing. The Targum interprets the whole in a mystical sense, of the instructions of the prophets, thus,
"at all times the prophets prophesy to teach, if perhaps the ears of sinners may be opened to receive instruction;''
and it may be applied to the work of the Spirit of God upon men's hearts, by the ministry of the word: the heart of man is like the "fallow ground", hard and obdurate, barren and unfruitful; the ministry of the word is the "plough", and ministers are the "ploughmen"; but it is the Spirit of God that makes their ministrations useful, for the conviction of the mind, the pricking of the heart, and breaking it in pieces; see Jer 4:3.
John Wesley
28:24 Doth - The plowman doth not spend all his time in plowing the ground; but he has several times for several works. And so God has his times and seasons for several works, and his providence is various at several times, and towards several people. Therefore those scoffing Israelites were guilty of great folly, in flattering themselves, because of God's long patience towards them; for God will certainly take a time to thresh, and break them with his judgments, as at present he plowed and harrowed them, and so prepared them for it by his threatenings. Open - Understand, all day. Break - Which they used to do with a kind of harrow.
Robert Jamieson, A. R. Fausset and David Brown
28:24 all day--emphatic; he is not always ploughing: he also "sows," and that, too, in accordance with sure rules (Is 28:25).
doth he open--supply "always." Is he always harrowing?
28:2528:25: Ո՞չ ապաքէն նախ կակղէ զերեսս նորա՝ եւ ապա սերմանէ փոքր մի արջնդեղ եւ չաման. եւ ապա սերմանեսցէ ցորեան եւ գարի՝ կորեա՛կ եւ հաճա՛ր ՚ի սահմանս իւր[9891]։ [9891] Ոմանք. Ապա սերմանեսցէ փոքր մի։
25 Մի՞թէ նախ նրա երեսը չի փխրեցնի, յետոյ մի փոքր արջնդեղ եւ չաման չի ցանի, ապա սահմանուած տեղում ցորեն ու գարի, կորեկ ու հաճար չի սերմանի:
25 Անոր երեսը շտկելէն ետքը Միթէ արջնդեղն ու չամանը չի՞ ցաներ Եւ ցորենը՝ կարգով ու գարին՝ որոշուած տեղը Եւ հանճարը իր սահմանին մէջ չի՞ դներ։
Ո՞չ ապաքէն նախ կակղէ զերեսս նորա, եւ ապա սերմանէ փոքր մի արջնդեղ եւ չաման. եւ ապա սերմանեսցէ ցորեան եւ գարի, [395]կորեակ եւ հաճար ի սահմանս իւր:

28:25: Ո՞չ ապաքէն նախ կակղէ զերեսս նորա՝ եւ ապա սերմանէ փոքր մի արջնդեղ եւ չաման. եւ ապա սերմանեսցէ ցորեան եւ գարի՝ կորեա՛կ եւ հաճա՛ր ՚ի սահմանս իւր[9891]։
[9891] Ոմանք. Ապա սերմանեսցէ փոքր մի։
25 Մի՞թէ նախ նրա երեսը չի փխրեցնի, յետոյ մի փոքր արջնդեղ եւ չաման չի ցանի, ապա սահմանուած տեղում ցորեն ու գարի, կորեկ ու հաճար չի սերմանի:
25 Անոր երեսը շտկելէն ետքը Միթէ արջնդեղն ու չամանը չի՞ ցաներ Եւ ցորենը՝ կարգով ու գարին՝ որոշուած տեղը Եւ հանճարը իր սահմանին մէջ չի՞ դներ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2528:25 Нет; когда уровняет поверхность ее, он сеет чернуху, или рассыпает тмин, или разбрасывает пшеницу рядами, и ячмень в определенном месте, и полбу рядом с ним.
28:25 οὐχ ου not ὅταν οταν when; once ὁμαλίσῃ ομαλιζω he; him τὸ ο the πρόσωπον προσωπον face; ahead of τότε τοτε at that σπείρει σπειρω sow μικρὸν μικρος little; small μελάνθιον μελανθιον and; even κύμινον κυμινον parsley καὶ και and; even πάλιν παλιν again σπείρει σπειρω sow πυρὸν πυρος and; even κριθὴν κριθη barley καὶ και and; even ζέαν ζεα in τοῖς ο the ὁρίοις οριον frontier σου σου of you; your
28:25 הֲ hᵃ הֲ [interrogative] לֹוא֙ lô לֹא not אִם־ ʔim- אִם if שִׁוָּ֣ה šiwwˈā שׁוה be like פָנֶ֔יהָ fānˈeʸhā פָּנֶה face וְ wᵊ וְ and הֵפִ֥יץ hēfˌîṣ פוץ disperse קֶ֖צַח qˌeṣaḥ קֶצַח black cumin וְ wᵊ וְ and כַמֹּ֣ן ḵammˈōn כַּמֹּן cumin יִזְרֹ֑ק yizrˈōq זרק toss וְ wᵊ וְ and שָׂ֨ם śˌām שׂים put חִטָּ֤ה ḥiṭṭˈā חִטָּה wheat שֹׂורָה֙ śôrˌā שֹׂורָה [animal] וּ û וְ and שְׂעֹרָ֣ה śᵊʕōrˈā שְׂעֹרָה barley נִסְמָ֔ן nismˈān סמן [uncertain] וְ wᵊ וְ and כֻסֶּ֖מֶת ḵussˌemeṯ כֻּסֶּמֶת spelt גְּבֻלָתֹֽו׃ gᵊvulāṯˈô גְּבוּלָה boundary
28:25. nonne cum adaequaverit faciem eius seret gith et cyminum sparget et ponet triticum per ordinem et hordeum et milium et viciam in finibus suisWill he not, when he hath made plain the surface thereof, sow gith, and scatter cummin, and put wheat in order, and barley, and millet, and vetches in their bounds?
25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and put in the wheat in rows and the barley in the appointed place and the spelt in the border thereof?
28:25. Will he not, when he has made the surface level, sow coriander, and scatter cumin, and plant wheat in rows, and barley, and millet, and vetch in their places?
28:25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place?
When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place:

28:25 Нет; когда уровняет поверхность ее, он сеет чернуху, или рассыпает тмин, или разбрасывает пшеницу рядами, и ячмень в определенном месте, и полбу рядом с ним.
28:25
οὐχ ου not
ὅταν οταν when; once
ὁμαλίσῃ ομαλιζω he; him
τὸ ο the
πρόσωπον προσωπον face; ahead of
τότε τοτε at that
σπείρει σπειρω sow
μικρὸν μικρος little; small
μελάνθιον μελανθιον and; even
κύμινον κυμινον parsley
καὶ και and; even
πάλιν παλιν again
σπείρει σπειρω sow
πυρὸν πυρος and; even
κριθὴν κριθη barley
καὶ και and; even
ζέαν ζεα in
τοῖς ο the
ὁρίοις οριον frontier
σου σου of you; your
28:25
הֲ hᵃ הֲ [interrogative]
לֹוא֙ לֹא not
אִם־ ʔim- אִם if
שִׁוָּ֣ה šiwwˈā שׁוה be like
פָנֶ֔יהָ fānˈeʸhā פָּנֶה face
וְ wᵊ וְ and
הֵפִ֥יץ hēfˌîṣ פוץ disperse
קֶ֖צַח qˌeṣaḥ קֶצַח black cumin
וְ wᵊ וְ and
כַמֹּ֣ן ḵammˈōn כַּמֹּן cumin
יִזְרֹ֑ק yizrˈōq זרק toss
וְ wᵊ וְ and
שָׂ֨ם śˌām שׂים put
חִטָּ֤ה ḥiṭṭˈā חִטָּה wheat
שֹׂורָה֙ śôrˌā שֹׂורָה [animal]
וּ û וְ and
שְׂעֹרָ֣ה śᵊʕōrˈā שְׂעֹרָה barley
נִסְמָ֔ן nismˈān סמן [uncertain]
וְ wᵊ וְ and
כֻסֶּ֖מֶת ḵussˌemeṯ כֻּסֶּמֶת spelt
גְּבֻלָתֹֽו׃ gᵊvulāṯˈô גְּבוּלָה boundary
28:25. nonne cum adaequaverit faciem eius seret gith et cyminum sparget et ponet triticum per ordinem et hordeum et milium et viciam in finibus suis
Will he not, when he hath made plain the surface thereof, sow gith, and scatter cummin, and put wheat in order, and barley, and millet, and vetches in their bounds?
28:25. Will he not, when he has made the surface level, sow coriander, and scatter cumin, and plant wheat in rows, and barley, and millet, and vetch in their places?
28:25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
28:25: When he hath made plain ... - That is, when he has leveled, or made smooth the surface of the ground by harrowing, or rolling it.
Doth he not scatter abroad - He does not sow one kind of grain merely, but different species according to the nature of the soil, or according to his wishes in regard to a crop.
The fitches - (קצח qetsach). Vulgate, Gith; a kind of cockle (Nigella Romana), an herb of sweet savor. Septuagint, Μικρόν μελάνθιον Mikron melanthion. The word 'fitch' denotes a small species of pea. The Hebrew word, however, which occurs nowhere else but here, probably denotes fennel, or dill, an herb whose seed the ancients mixed with their bread in order to give it a more agreeable relish.
And scatter the cummin - (כמן kammô n). Vulgate, Cyminum - 'Cummin.' Septuagint, Κύμινον Kuminon - also 'Cummin.' The word properly denotes an annual plant whose seeds have a bitterish warm taste with an aromatic flavor (Webster). The seeds of this plant were used as a condiment in sauces.
And cast in the principal wheat - Margin, 'The wheat in the principal place.' Vulgate, Per ordinem - 'In its proper order, place, proportion.' So Lowth, 'In due measure.' So Aben Ezra and Kimchi render it, 'By measure;' and they suppose it means that if too much wheat be sown on the land, it will grow too thick, and that the spires will crowd and suffocate each other. Our translators have rendered the word שׂורה s'ô râ h, 'principal,' as if it were derived from שׂרה s'â râ h, "to rule," and seem to have supposed that it denoted wheat that was especially excellent, or distinguished for its good qualities. Gesenius supposes that it means 'fat wheat,' from an Arabic signification of the word. Probably the word is designed to denote "quality," and to convey the idea that wheat is the principal, or chief grain that is sown; it is that which is most valued and esteemed.
And the appointed barley - The barley is a well-known grain. The word rendered 'appointed' (נסמן nisemâ n), occurs nowhere else in the Scriptures. Castellio, Taylor, Grotius, Calvin, our translators, and others, suppose that it is derived from a Hebrew word which does not now occur - סמן sâ man, "to designate, to mark, to seal;" and that it means barley that had been put aside and marked as especially excellent, or seed-barley. In Chaldee, the word סמן simman occurs in the sense of "to seal, to mark, to designate" (Chaldee Par. Num 17:3; Kg2 9:13; Est 5:1). The Septuagint, translated it κέγχρον kengchron, and the Vulgate, Aquila, and Theodotion, understand the word as denoting a species of grain, the millet. The idea is probably that expressed by Grotius, and in our version - of barley that had been selected as seed-barley on account of its excellent quality.
And the rye - Margin, 'Spelt.' The word usually denotes "spelt" - a kind of wheat now found in Flanders and Italy, called German wheat. It may, however, denote rye.
In their place - literally, 'In the border.' Septuagint, Ἐν τοῖς ὁρίοις σου En tois horiois sou - 'In thy borders.' The idea seems to be that the spelt or rye was sown in the borders of the field while the wheat was sown in the middle; or that the rye was sown in its "proper bounds," or in the places which were adapted to it, and best suited to promote its growth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:25: in the principal: etc. or, the wheat in the principal place, and the barley in the appointed place. rye. or, spelt. Exo 9:31, Exo 9:32; Eze 4:9
place: Heb. border
Geneva 1599
28:25 When he hath made (c) even the face of it, doth he not cast abroad the black cummin, and scatter the cummin, and cast in the wheat in rows and the appointed barley and the rye in their place?
(c) As the plowman has his appointed time, and various instruments for his labour, so has the Lord for his vengeance: for he punishes some at one time, and some at another, some after one sort, and some after another, so that his chosen seed is beaten and tried, but not broken as are the wicked.
John Gill
28:25 When he hath made plain the face thereof,.... By harrowing it, after it is ploughed:
doth he not cast abroad the fitches, and scatter the cummin; in sowing them in the ground, prepared for them; the former of these does not seem to be the same we so call, but something else. The Septuagint version calls it the little "melanthion" (c), the same with the "nigella" (d) of the Latins, and is sometimes called "gith" (e), as in the Vulgate Latin version here. The Syriac and Arabic versions render it "anise", which is mentioned along with "cummin", as common with the Jews, and which, in Christ's time, were tithed, Mt 23:23 and both these in the text are by Kimchi said to be the food of man:
and cast in the principal wheat and the appointed barley and the rye in their place? each in their proper place, or in soil suitable for them; some land being more suitable for the one than for the other, which the husbandman understands: "wheat" is the choicest and most excellent grain, and therefore called "principal"; or else because it is "first" sown, or sown in the best and "principal" ground: "barley" is said to be "appointed", or to be sowed in a place appointed for it; or "marked" (f), referring either to places marked in the field, where it should be sown; which sense the Targum and the Jewish commentators favour; or to sacks of it marked, in which the best seed for sowing was put: "and the rye in its border" (g); appointed for that Jarchi thinks this refers to the different places of sowing; the wheat was sown in the middle of the field; barley round about the mark or sign for that purpose; and rye upon the borders. The Targum is,
"as wheat is sown in an uncultivated field, and barley by the signs, and rye by the borders;''
but the whole is intended to express the wisdom of the husbandman, in sowing different seeds, not in the same field, which was forbidden by the law, Lev 19:19 but in ground suitable to each of them; and in the mystical sense designs the execution of divine judgments on men, in proportion to their sins, after they have been admonished of them, and reproved for them; and may be applied also to the sowing of the seed of the word in the hearts of men, and illustrated by the parable of the sower in Mt 13:19.
(c) So Junius & Tremellius, and Piscator. (d) As here with Pagninus, Montanus. (e) So Vatablus and Castalio. (f) "hordeum signatum", Vatablus, Pagninus, Montanus; "signato loco", Tigurine version. (g) "speltam in termino ejus, vel suo", Pagninus, Montanus, Junius & Tremellius, Piscator.
John Wesley
28:25 Made plain - By breaking the clods. The wheat - The best which he chuses for seed. Barley - That proportion of barley which he appointed. Place - Heb. in his border; each seed in a several place.
Robert Jamieson, A. R. Fausset and David Brown
28:25 face--the "surface" of the ground: "made plain," or level, by harrowing.
fitches--rather, "dill," or "fennel"; Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the Septuagint, "cummin" was used in the same way.
cast in . . . principal wheat--rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly [PLINY, Natural History, 18.21]); [MAURER]; "sow the wheat regularly" [HORSLEY]. But GESENIUS, like English Version, "fat," or "principal," that is, excellent wheat.
appointed barley--rather, "barley in its appointed place" [MAURER].
in their place--rather, "in its (the field's) border" [MAURER].
28:2628:26: Եւ խրատեսցիս դու իրաւամբք Աստուծոյ քոյ, եւ ուրա՛խ եղիցես։
26 Իսկ դու պիտի սովորես դա քո Աստծու արդարութեամբ, որով եւ ուրախ ես լինելու:
26 Վասն զի իր Աստուածը կրթութիւն կու տայ անոր Ու կը սորվեցնէ թէ ի՛նչ պէտք է ընէ։
[396]Եւ խրատեսցիս դու իրաւամբք Աստուծոյ քո, եւ ուրախ եղիցես:

28:26: Եւ խրատեսցիս դու իրաւամբք Աստուծոյ քոյ, եւ ուրա՛խ եղիցես։
26 Իսկ դու պիտի սովորես դա քո Աստծու արդարութեամբ, որով եւ ուրախ ես լինելու:
26 Վասն զի իր Աստուածը կրթութիւն կու տայ անոր Ու կը սորվեցնէ թէ ի՛նչ պէտք է ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2628:26 И такому порядку учит его Бог его; Он наставляет его.
28:26 καὶ και and; even παιδευθήσῃ παιδευω discipline κρίματι κριμα judgment θεοῦ θεος God σου σου of you; your καὶ και and; even εὐφρανθήσῃ ευφραινω celebrate; cheer
28:26 וְ wᵊ וְ and יִסְּרֹ֥ו yissᵊrˌô יסר admonish לַ la לְ to † הַ the מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice אֱלֹהָ֥יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) יֹורֶֽנּוּ׃ yôrˈennû ירה teach
28:26. et erudiet eum illud in iudicio Deus suus docebit eum illudFor he will instruct him in judgment: his God will teach him.
26. For his God doth instruct him aright, doth teach him.
28:26. For he will be instructed in judgment; his God will teach him.
28:26. For his God doth instruct him to discretion, [and] doth teach him.
For his God doth instruct him to discretion, [and] doth teach him:

28:26 И такому порядку учит его Бог его; Он наставляет его.
28:26
καὶ και and; even
παιδευθήσῃ παιδευω discipline
κρίματι κριμα judgment
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
εὐφρανθήσῃ ευφραινω celebrate; cheer
28:26
וְ wᵊ וְ and
יִסְּרֹ֥ו yissᵊrˌô יסר admonish
לַ la לְ to
הַ the
מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice
אֱלֹהָ֥יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
יֹורֶֽנּוּ׃ yôrˈennû ירה teach
28:26. et erudiet eum illud in iudicio Deus suus docebit eum illud
For he will instruct him in judgment: his God will teach him.
28:26. For he will be instructed in judgment; his God will teach him.
28:26. For his God doth instruct him to discretion, [and] doth teach him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-29. Пророк сказал, что земледелец не одинаково сеет разные сорта хлеба. Теперь он обращает внимание своих читателей на то, что и разные, поспевшие уже, сорта хлеба земледелец разными способами обделывает, чтобы они были годны к употреблению в пищу.

Ст. 26: можно передать так: "и он выколачивает ею (хлеб) особыми подходящими способами - его Бог учит его этому"... Это значит, что земледелец снимает, удаляет оболочку зерен осторожно, соображаясь с их твердостью, и это он делает на основании наблюдения над установленным от Бога порядком жизни и возрастания растений (о каком-либо непосредственном научении от Бога здесь речи нет).

Не молотят чернухи... Более нежные семена, как чернуха и тмин, не требовали для своей обработки таких громоздких машин, как, напр., большая молотилка, поставленная на колеса и имевшая особые катки. Точно так же осторожно вымолачивает земледелец зерновой хлеб, опасаясь растереть и раздавить зерно.

И это происходи от Господа. Пророк хочет сказать, что даже об этом, т. е. обработке хлеба позаботился Господь, - как же Он, значит, внимателен в отношении к Своему народу! И он заключает поэтому главу восхвалением мудрости и спасения Господня (вместо слова "судьбы" в русском пер. лучше читать: совет, мудрость, а вместо "премудрости" - спасение). В самом деле, Господь то наказывал Свой народ, то награждал его - менял, так сказать, свое с ним обращение. Даже и наказания, какие Он посылал на Израиля, были мягкие, в них выражалась мудрая снисходительность Всевышнего к своему народу и заботливость о его нравственном усовершенствовании.

По всем данным текста, 1-8: стихи 28: главы написаны до разрушения Самарии, след., до 722: г., тогда как все последующие речи, содержащиеся в 28:9-32: гл., несомненно - позднейшего происхождения, именно явились около 702: г. ; слишком ясно, что пророк говорит в них о попытках заключить союз с Египтом для свержения ассирийского ига, имевших место пред нашествием Сеннахирима на Иудею.

Подлинность 1-22: ст. 28: признают почти все критики, но притчу, содержащуюся в 23-29: ст., не входящую в предшествующую поэму, некоторые считают не подлинным произведением Исаии. Но, собственно говоря, мысль этой причти находится в гармонии с общим мировоззрением Исаии, и он мог высказать ее именно теперь, когда ожидалось наказание от Бога, которое должно было очистить народ Избранный от неподобающих избранному народу поползновений к заключению союза с Египтом.

Строфы поэмы у Condamin'a размещены так:
1: строфа_1-4: ст. _(2, 2, 3)
2: строфа_5-8: ст. _1: строфа_9-13: ст. _(3, 3, 3)
2: строфа_14-19а) ст. _(3, 3, 3)
3: строфа_19б)-22: ст. _(2, 2, 2)
Adam Clarke: Commentary on the Bible - 1831
28:26: For his God doth instruct him - All nations have agreed in attributing agriculture, the most useful and the most necessary of all sciences, to the invention and to the suggestions of their deities. "The Most High hath ordained husbandry, "saith the son of Sirach, Ecclus. 7:15.
Namque Ceres fertur fruges, Liberque liquoris
Vitigeni laticem mortalibus instituisse.
Lucretius, 5:14.
"Ceres has taught mortals how to produce fruits; and Bacchus has taught them how to cultivate the vine."
Ὁ δ' ηπιος ανθρωποισι
Δεξια σημαινει, λαους δ' επι εργον εγειρει
Μιμνησκων βιοτοιο· λεγει δ' ὁτε βωλος αριστη
Βουσι τε και μακελῃσι· λεγει δ' ὁτε δεξιαι ὡραι
Και φυτα γυρωσαι, και σπερματα παντα βαλεσθαι.
Aratus, Phantom. v.
"He, Jupiter, to the human race
Indulgent, prompts to necessary toil
Man provident of life; with kindly signs
The seasons marks, when best to turn the glebe
With spade and plough, to nurse the tender plant,
And cast o'er fostering earth the seeds abroad."
Albert Barnes: Notes on the Bible - 1834
28:26: For his God doth instruct him ... - Margin, 'He bindeth it in such sort as his God doth teach him.' The more correct idea is conveyed in the text. The word יסרו yiserô, properly means, he instructs, admonishes, or teaches him. The idea that skill in agriculture is communicated by God is not one that is discordant to reason, or to the general teachings of the Bible. Thus the achitectural and mechanical skill of Bezaleel and Aholiab, by which they were enabled to make the tabernacle, is said expressly to have been imparted to them by God Exo 31:2-6. Thus also Noah was taught how to build the ark Gen 6:14-16. We are not, indeed, to suppose that the farmer is inspired; or that God communicates to him by special Rev_elation where, and when, and how he shall sow his grain, but the sense is, that God is the author of all his skill. He has endowed him with understanding, and taught him by his providence. It is by the study of what God teaches in the seasons, in the soil, in the results of experience and observation, that he has this art. He teaches him also by the example, the counsel, and even by the failures of others; and all the knowledge of agriculture that he has is to be traced up to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:26: For his God: etc. or, And he bindeth it in such sort as his God doth teach him, Exo 28:3, Exo 31:3-6, Exo 36:2; Job 35:11, Job 39:17; Psa 144:1; Dan 1:17; Jam 1:17
John Gill
28:26 For his God doth instruct him to discretion, and doth teach him. God gives the husbandman instruction and discretion how to sow his seed, at what time, and in a proper place; for this refers to what goes before; though some think a new act is here intended, namely, threshing or beating out of corn, rendering the words, "and he" (the husbandman) "beateth it out, according to the discretion", or "judgment, his God teaches him" (h); which is expressed in general terms here, and is next particularly insisted on in the following verses Is 28:27.
(h) "Excutit illud ad eam rationem, quam Deus, ipsius docet eum", Piscator, Gataker; "vel colligat", &c. Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
28:26 to discretion--in the due rules of husbandry; God first taught it to man (Gen 3:23).
28:2728:27: Զի ո՛չ եթէ խստի՛ւ ինչ սրբի արջնդեղն, եւ ո՛չ զանիւ կամնասայլին ածեն ՚ի վերայ չամանոյն. այլ գաւազանաւ թափի արջնդեղն[9892], [9892] Ոմանք. Գաւազանաւ թօթափի ար՛՛։
27 Արջնդեղը կալսելով չի մաքրուի, եւ կամնասայլի անիւը չամանի վրայ չեն պտտեցնի. արջնդեղը թակիչով է ծեծւում-անջատւում, իսկ չամանը հացով է ուտւում:
27 Քանզի արջնդեղը կամնասայլով չի ծեծուիր Ու չամանին վրայ սայլին անիւը չի դառնար. Հապա արջնդեղը՝ գաւազանով Ու չամանը ցուպով կը թօթուուի։
Զի ոչ եթէ խստիւ ինչ սրբի արջնդեղն, եւ ոչ զանիւ կամնասայլին ածեն ի վերայ չամանոյն. այլ գաւազանաւ թօթափի արջնդեղն, եւ չամանն [397]հացիւ ուտի:

28:27: Զի ո՛չ եթէ խստի՛ւ ինչ սրբի արջնդեղն, եւ ո՛չ զանիւ կամնասայլին ածեն ՚ի վերայ չամանոյն. այլ գաւազանաւ թափի արջնդեղն[9892],
[9892] Ոմանք. Գաւազանաւ թօթափի ար՛՛։
27 Արջնդեղը կալսելով չի մաքրուի, եւ կամնասայլի անիւը չամանի վրայ չեն պտտեցնի. արջնդեղը թակիչով է ծեծւում-անջատւում, իսկ չամանը հացով է ուտւում:
27 Քանզի արջնդեղը կամնասայլով չի ծեծուիր Ու չամանին վրայ սայլին անիւը չի դառնար. Հապա արջնդեղը՝ գաւազանով Ու չամանը ցուպով կը թօթուուի։
zohrab-1805▾ eastern-1994▾ western am▾
28:2728:27 Ибо не молотят чернухи катком зубчатым, и колес молотильных не катают по тмину; но палкою выколачивают чернуху, и тмин палкою.
28:27 οὐ ου not γὰρ γαρ for μετὰ μετα with; amid σκληρότητος σκληροτης hardness καθαίρεται καθαιρω clean τὸ ο the μελάνθιον μελανθιον not even; neither τροχὸς τροχος wheel ἁμάξης αμαξα head around; go around ἐπὶ επι in; on τὸ ο the κύμινον κυμινον parsley ἀλλὰ αλλα but ῥάβδῳ ραβδος rod ἐκτινάσσεται εκτινασσω shake off τὸ ο the μελάνθιον μελανθιον the δὲ δε though; while κύμινον κυμινον parsley
28:27 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not בֶֽ vˈe בְּ in † הַ the חָרוּץ֙ ḥārûṣ חָרוּץ threshing instrument י֣וּדַשׁ yˈûḏaš דושׁ tread on קֶ֔צַח qˈeṣaḥ קֶצַח black cumin וְ wᵊ וְ and אֹופַ֣ן ʔôfˈan אֹופַן wheel עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot עַל־ ʕal- עַל upon כַּמֹּ֖ן kammˌōn כַּמֹּן cumin יוּסָּ֑ב yûssˈāv סבב turn כִּ֧י kˈî כִּי that בַ va בְּ in † הַ the מַּטֶּ֛ה mmaṭṭˈeh מַטֶּה staff יֵחָ֥בֶט yēḥˌāveṭ חבט beat off קֶ֖צַח qˌeṣaḥ קֶצַח black cumin וְ wᵊ וְ and כַמֹּ֥ן ḵammˌōn כַּמֹּן cumin בַּ ba בְּ in † הַ the שָּֽׁבֶט׃ ššˈāveṭ שֵׁבֶט rod
28:27. non enim in serris triturabitur gith nec rota plaustri super cyminum circumiet sed in virga excutietur gith et cyminum in baculoFor gith shall not be thrashed with saws, neither shall the cart wheel turn about upon cummin: but gith shall be beaten out with a rod, and cumin with a staff.
27. For the fitches are not threshed with a sharp instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.
28:27. For coriander cannot be threshed with a saw, and a cartwheel cannot revolve over cumin. Instead, coriander is shaken out with a stick, and cumin with a staff.
28:27. For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.
For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod:

28:27 Ибо не молотят чернухи катком зубчатым, и колес молотильных не катают по тмину; но палкою выколачивают чернуху, и тмин палкою.
28:27
οὐ ου not
γὰρ γαρ for
μετὰ μετα with; amid
σκληρότητος σκληροτης hardness
καθαίρεται καθαιρω clean
τὸ ο the
μελάνθιον μελανθιον not even; neither
τροχὸς τροχος wheel
ἁμάξης αμαξα head around; go around
ἐπὶ επι in; on
τὸ ο the
κύμινον κυμινον parsley
ἀλλὰ αλλα but
ῥάβδῳ ραβδος rod
ἐκτινάσσεται εκτινασσω shake off
τὸ ο the
μελάνθιον μελανθιον the
δὲ δε though; while
κύμινον κυμινον parsley
28:27
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
בֶֽ vˈe בְּ in
הַ the
חָרוּץ֙ ḥārûṣ חָרוּץ threshing instrument
י֣וּדַשׁ yˈûḏaš דושׁ tread on
קֶ֔צַח qˈeṣaḥ קֶצַח black cumin
וְ wᵊ וְ and
אֹופַ֣ן ʔôfˈan אֹופַן wheel
עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot
עַל־ ʕal- עַל upon
כַּמֹּ֖ן kammˌōn כַּמֹּן cumin
יוּסָּ֑ב yûssˈāv סבב turn
כִּ֧י kˈî כִּי that
בַ va בְּ in
הַ the
מַּטֶּ֛ה mmaṭṭˈeh מַטֶּה staff
יֵחָ֥בֶט yēḥˌāveṭ חבט beat off
קֶ֖צַח qˌeṣaḥ קֶצַח black cumin
וְ wᵊ וְ and
כַמֹּ֥ן ḵammˌōn כַּמֹּן cumin
בַּ ba בְּ in
הַ the
שָּֽׁבֶט׃ ššˈāveṭ שֵׁבֶט rod
28:27. non enim in serris triturabitur gith nec rota plaustri super cyminum circumiet sed in virga excutietur gith et cyminum in baculo
For gith shall not be thrashed with saws, neither shall the cart wheel turn about upon cummin: but gith shall be beaten out with a rod, and cumin with a staff.
28:27. For coriander cannot be threshed with a saw, and a cartwheel cannot revolve over cumin. Instead, coriander is shaken out with a stick, and cumin with a staff.
28:27. For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:27: Four methods of threshing are here mentioned, by different instruments; the flail, the drag, the wain, and the treading of the cattle. The staff or flail was used for the infirmiora semina, says Jerome, the grain that was too tender to be treated in the other methods. The drag consisted of a sort of strong planks, made rough at the bottom, with hard stones or iron; it was drawn by horses or oxen over the corn sheaves spread on the floor, the driver sitting upon it. Kempfer has given a print representing the manner of using this instrument, Amaen. Exot. p. 682, fig. 3. The wain was much like the former; but had wheels with iron teeth, or edges like a saw: Ferrata carpenta rotis per medium in serrarum modum se volventibus. Hieron. in loc. From this it would seem that the axle was armed with iron teeth or serrated wheels throughout. See a description and print of such a machine used at present in Egypt for the same purpose in Niebuhr's Voyage en Arabie, Tab. 17 p. 123; it moves upon three rollers armed with iron teeth or wheels to cut the straw. In Syria they make use of the drag, constructed in the very same manner as above described; Niebuhr, Description de l'Arabie, p. 140. This not only forced out the grain, but cut the straw in pieces for fodder for the cattle; for in the eastern countries they have no hay. See Harmer's Observ. 1 p. 425. The last method is well known from the law of Moses, which "forbids the ox to be muzzled, when he treadeth out the corn;" Deu 25:4.
Albert Barnes: Notes on the Bible - 1834
28:27: For the fitches are not threshed with a threshing instrument - The word used here (חרוּץ châ rû ts) denotes properly that which is pointed or sharp, and is joined with מורג mô rag in Isa 41:15 - meaning there the threshing dray or sledge; a plank with iron or sharp stones that was drawn by oxen over the grain (compare Sa2 24:22; Ch1 21:23). In the passage before us, several methods of threshing are mentioned as adapted to different kinds of grain, all of which are at the present time common in the East. Those which are mentioned under the name of the 'threshing instrument,' and 'a cart wheel,' refer to instruments which are still in use in the East. Niebuhr, in his "Travels in Arabia," says, (p. 299,) 'In threshing their grain, the Arabians lay the sheaves down in a certain order, and then lead over them two oxen dragging a large stone.' 'They use oxen, as the ancients did, to beat out their grain, by trampling on the sheaves, and dragging after them a clumsy machine.
This machine is not a stone cylinder; nor a plank with sharp stones, as in Syria; but a sort of sledge consisting of three rollers, fitted with irons, which turn upon axles. A farmer chooses out a level spot in his fields, and has his grain carried thither in sheaves, upon donkeys or dromedaries. Two oxen are then yoked in a sledge; a driver then gets upon it, and drives them backward and forward upon the sheaves; and fresh oxen succeed in the yoke from time to time. By this operation the chaff is very much cut down; it is then winnowed, and the grain thus separated.' 'This machine,' Niebuhr adds, 'is called Nauridj. It bas three rollers which turn on three axles; and each of them is furnished with some irons which are round and flat. Two oxen were made to draw over the grain again and again the sledge above mentioned, and this was done with the greatest convenience to the driver; for he was seated in a chair fixed on a sledge.' See the illustration in the book to get an idea of this mode of threshing, and of the instruments that were employed.
Neither is a cart wheel - This instrument of threshing is described by Boehart (Hieraz. i. 2. 32. 311), as consisting of a cart or wagon fitted with wheels adapted to crush or thresh the grain. This, he says, was used by the Carthagenians who came from the vicinity of Canaan. It appears to have been made with serrated wheels, perhaps almost in the form of circular saws, by which the straw was cut fine at the same time that the grain was separated from the chaff.
But the fitches are beaten out with a staff - With a stick, or flail. That is, pulse in general, beans, pease, dill, cummin, etc., are easily beaten out with a stick or flail. This mode of threshing is common everywhere. It was also practiced, as with us, in regard to barley and other grain, where there was a small quantity, or where there was need of special haste (see Rut 2:17; Jdg 6:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:27: threshed: Isa 41:15; Kg2 13:7; Amo 1:3
the fitches: Isa 27:7, Isa 27:8; Jer 10:24, Jer 46:28
Carl Friedrich Keil and Franz Delitzsch
28:27
Again, the labour of the husbandman is just as manifold after the reaping has been done. "For the black poppy is not threshed with a threshing sledge, nor is a cart wheel rolled over cummin; but black poppy is knocked out with a stick, and cummin with a staff. Is bread corn crushed? No; he does not go on threshing it for ever, and drive the wheel of his cart and his horses over it: he does not crush it. This also, it goeth forth from Jehovah of hosts: He gives wonderful intelligence, high understanding." Ki (for) introduces another proof that the husbandman is instructed by God, from what he still further does. He does not use the threshing machine (chârūts, syn. mōrag, Ar. naureg, nōreg), or the threshing cart (agâlâh: see Winer's Real-Wrterbuch, art. Dreschen), which would entirely destroy the more tender kinds of fruit, but knocks them out with a staff (baculo excutit: see at Is 27:12). The sentence lechem yūdâq is to be accentuated as an interrogative: Is bread corn crushed? Oh no, he does not crush it. This would be the case if he were to cause the wheel (i.e., the wheels, gilgal, constr. to galgal) of the threshing cart with the horses harnessed in front to rattle over it with all their might (hâmam, to set in noisy violent motion). Lechem, like the Greek sitos, is corn from which bread is made (Is 30:23; Ps 104:14). אדושׁ is metaplastic (as if from אדשׁ) for דושׁ (see Ewald, 312, b). Instead of וּפרשׁיו, the pointing ought to be וּפרשׁיו (from פרשׁ with kametz before the tone = Arab. faras, as distinguished from פרשׁ with a fixed kametz, equivalent to farras, a rider): "his horses," here the threshing horses, which were preferred to asses and oxen.Even in this treatment of the fruit when reaped, there is an evidence of the wonderful intelligence (הפלא), as written הפלא) and exalted understanding (on תּוּשׁהיה, from ושׁי, see at Job 26:3) imparted by God. The expression is one of such grandeur, that we perceive at once that the prophet has in his mind the wisdom of God in a higher sphere. The wise, divinely inspired course adopted by the husbandman in the treatment of the field and fruit, is a type of the wise course adopted by the divine Teacher Himself in the treatment of His nation. Israel is Jehovah's field. The punishments and chastisements of Jehovah are the ploughshare and harrow, with which He forcibly breaks up, turns over, and furrows this field. But this does not last for ever. When the field has been thus loosened, smoothed, and rendered fertile once more, the painful process of ploughing is followed by a beneficent sowing and planting in a multiform and wisely ordered fulness of grace. Again, Israel is Jehovah's child of the threshing-floor (see Is 21:10). He threshes it; but He does not thresh it only: He also knocks; and when He threshes, He does not continue threshing for ever, i.e., as Caspari has well explained it, "He does not punish all the members of the nation with the same severity; and those whom He punishes with greater severity than others He does not punish incessantly, but as soon as His end is attained, and the husks of sin are separated from those that have been punished, and the punishment ceases, and only the worst in the nation, who are nothing but husks, and the husks on the nation itself, are swept away by the punishments" (compare Is 1:25; Is 29:20-21). This is the solemn lesson and affectionate consolation hidden behind the veil of the parable. Jehovah punishes, but it is in order that He may be able to bless. He sifts, but He does not destroy. He does not thresh His own people, but He knocks them; and even when He threshes, they may console themselves in the face of the approaching period of judgment, that they are never crushed or injured.
John Gill
28:27 For the fitches are not threshed with a threshing instrument,.... A wooden sledge, dray, or cart, drawn on wheels; the bottom of which was stuck with iron teeth, and the top filled with stones, to press it down with the weight thereof, and was drawn by horses, or oxen, to and fro, over the sheaves of corn, laid in proper order, whereby the grain was separated from the husk: See Gill on 1Cor 9:9 but fitches, the grain of them being more easily separated, such an instrument was not used in threshing them:
neither is a cart wheel turned about upon the cummin; the cart wheel of the above instrument was not turned upon the cummin, that being also more easily threshed, or beaten out, and therefore another method was used with these, as follows:
but the fitches are beaten out with a staff, and the cummin with a rod: in like manner as corn is with us threshed out with a flail; so the Lord proportions the chastisement, and corrections of his people to the grace and strength that he gives them; he afflicts them either more gently, or more severely, as they are able to bear it; with some he uses his staff and rod, and with others his threshing instrument and cart wheel; some being easier and others harder to be wrought upon by the afflictive dispensations of Providence; see 1Cor 10:13 or this may point out the difference between the punishment of wicked men and the chastisement of the saints.
John Wesley
28:27 A threshing instrument - This then was made like a sledge shod with iron, which was drawn by men or beasts, over the sheafs of corn, to bruise them, and tear the grain out of them. A wheel - A lower wheel than a cart wheel, but of the same form, upon which possibly the threshing instrument was drawn.
Robert Jamieson, A. R. Fausset and David Brown
28:27 The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed.
cart wheel--two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn.
staff--used also where they had but a small quantity of corn; the flail (Ruth 2:17).
28:2828:28: եւ չամանն հացի՛ւ ուտի։ Զի ո՛չ եթէ յաւիտեան բարկանայցեմ ձեզ, եւ ո՛չ ձայն դառնութեան իմոյ կոխիցէ զձեզ։
28 Բայց ես ձեզ վրայ յաւիտեան չպիտի բարկանամ, եւ ոչ էլ իմ դառնութեան ձայնն է ձեզ ճնշելու:
28 Հացին ցորենը կը կոխկռտուի, Բայց զանիկա միշտ չի ծեծեր Ու սայլին անիւը զանիկա չի կոտրտեր Եւ ձիերը զանիկա չեն փշրեր։
Զի ոչ եթէ յաւիտեան բարկանայցեմ ձեզ, եւ ոչ ձայն դառնութեան իմոյ կոխիցէ զձեզ:

28:28: եւ չամանն հացի՛ւ ուտի։ Զի ո՛չ եթէ յաւիտեան բարկանայցեմ ձեզ, եւ ո՛չ ձայն դառնութեան իմոյ կոխիցէ զձեզ։
28 Բայց ես ձեզ վրայ յաւիտեան չպիտի բարկանամ, եւ ոչ էլ իմ դառնութեան ձայնն է ձեզ ճնշելու:
28 Հացին ցորենը կը կոխկռտուի, Բայց զանիկա միշտ չի ծեծեր Ու սայլին անիւը զանիկա չի կոտրտեր Եւ ձիերը զանիկա չեն փշրեր։
zohrab-1805▾ eastern-1994▾ western am▾
28:2828:28 Зерновой хлеб вымолачивают, но не разбивают его; и водят по нему молотильные колеса с конями их, но не растирают его.
28:28 μετὰ μετα with; amid ἄρτου αρτος bread; loaves βρωθήσεται βιβρωσκω eat οὐ ου not γὰρ γαρ for εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐγὼ εγω I ὑμῖν υμιν you ὀργισθήσομαι οργιζω impassioned; anger οὐδὲ ουδε not even; neither φωνὴ φωνη voice; sound τῆς ο the πικρίας πικρια bitterness μου μου of me; mine καταπατήσει καταπατεω trample ὑμᾶς υμας you
28:28 לֶ֣חֶם lˈeḥem לֶחֶם bread יוּדָ֔ק yûḏˈāq דקק crush כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not לָ lā לְ to נֶ֖צַח nˌeṣaḥ נֵצַח glory אָדֹ֣ושׁ ʔāḏˈôš אדשׁ thresh? יְדוּשֶׁ֑נּוּ yᵊḏûšˈennû דושׁ tread on וְ֠ wᵊ וְ and הָמַם hāmˌam המם confuse גִּלְגַּ֧ל gilgˈal גִּלְגָּל wheel עֶגְלָתֹ֛ו ʕeḡlāṯˈô עֲגָלָה chariot וּ û וְ and פָרָשָׁ֖יו fārāšˌāʸw פָּרָשׁ horseman לֹֽא־ lˈō- לֹא not יְדֻקֶּֽנּוּ׃ yᵊḏuqqˈennû דקק crush
28:28. panis autem comminuetur verum non in perpetuum triturans triturabit illum neque vexabit eum rota plaustri nec in ungulis suis comminuet eumBut breadcorn shall be broken small: but the thrasher shall not thrash it for ever, neither shall the cart wheel hurt it, nor break it with its teeth.
28. Bread is ground; for he will not ever be threshing it: and though the wheel of his cart and his horses scatter it, he doth not grind it.
28:28. But grain for bread must be crushed. Truly, the thresher cannot thresh it unceasingly, and the cartwheel can neither disrupt it, nor break it with its surface.
28:28. Bread [corn] is bruised; because he will not ever be threshing it, nor break [it with] the wheel of his cart, nor bruise it [with] his horsemen.
Bread [corn] is bruised; because he will not ever be threshing it, nor break [it with] the wheel of his cart, nor bruise it [with] his horsemen:

28:28 Зерновой хлеб вымолачивают, но не разбивают его; и водят по нему молотильные колеса с конями их, но не растирают его.
28:28
μετὰ μετα with; amid
ἄρτου αρτος bread; loaves
βρωθήσεται βιβρωσκω eat
οὐ ου not
γὰρ γαρ for
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἐγὼ εγω I
ὑμῖν υμιν you
ὀργισθήσομαι οργιζω impassioned; anger
οὐδὲ ουδε not even; neither
φωνὴ φωνη voice; sound
τῆς ο the
πικρίας πικρια bitterness
μου μου of me; mine
καταπατήσει καταπατεω trample
ὑμᾶς υμας you
28:28
לֶ֣חֶם lˈeḥem לֶחֶם bread
יוּדָ֔ק yûḏˈāq דקק crush
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
לָ לְ to
נֶ֖צַח nˌeṣaḥ נֵצַח glory
אָדֹ֣ושׁ ʔāḏˈôš אדשׁ thresh?
יְדוּשֶׁ֑נּוּ yᵊḏûšˈennû דושׁ tread on
וְ֠ wᵊ וְ and
הָמַם hāmˌam המם confuse
גִּלְגַּ֧ל gilgˈal גִּלְגָּל wheel
עֶגְלָתֹ֛ו ʕeḡlāṯˈô עֲגָלָה chariot
וּ û וְ and
פָרָשָׁ֖יו fārāšˌāʸw פָּרָשׁ horseman
לֹֽא־ lˈō- לֹא not
יְדֻקֶּֽנּוּ׃ yᵊḏuqqˈennû דקק crush
28:28. panis autem comminuetur verum non in perpetuum triturans triturabit illum neque vexabit eum rota plaustri nec in ungulis suis comminuet eum
But breadcorn shall be broken small: but the thrasher shall not thrash it for ever, neither shall the cart wheel hurt it, nor break it with its teeth.
28:28. But grain for bread must be crushed. Truly, the thresher cannot thresh it unceasingly, and the cartwheel can neither disrupt it, nor break it with its surface.
28:28. Bread [corn] is bruised; because he will not ever be threshing it, nor break [it with] the wheel of his cart, nor bruise it [with] his horsemen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:28: The bread-corn - I read ולהם velahem, on the authority of the Vulgate and Symmachus; the former expresses the conjunction ו vau, omitted in the text, by autem; the latter by δε.
Bruise it with his horsemen "Bruise it with the hoofs of his cattle" - For פרשיו parashaiv, horsemen or teeth, read פרסיו perasaiv, hoofs. So the Syriac, Syrnmachus, Theodotion, and the Vulgate. The first is read with ש shin, the latter with ס samech, the pronunciation is nearly the same.
Albert Barnes: Notes on the Bible - 1834
28:28: Bread corn - Hebrew, לחם lechem - 'Bread.' But the word evidently denotes the material from which bread is made. The word is used in the same sense in Isa 30:23.
Is bruised - That is, is more severely bruised than the dill and the cummin; it is pressed and crushed by passing over it the sledge, or the wain with serrated wheels. The word דקק dâ qaq means often to break in pieces; to make small or fine. It is, however, applied to threshing, as consisting in beating, or crushing (Isa 41:15 : 'Thou threshest the mountains, and beatest them small' - ותדק vetâ doq.
Because he will not ever be threshing it - The word rendered 'because' (כי kı̂ y) evidently here means "although" or "but"; and the sense is, that he will not always continue to thresh it; this is not his only business. It is only a part of his method by which he obtains grain for his bread. It would be needless and injurious to be always engaged in rolling the stone or the sledge over the grain. So God takes various methods with his people. He does not always pursue the same course. He sometimes smites and punishes them, as the farmer beats his grain. But he does not always do it. He is not engaged in this method alone; nor does he pursue this constantly. It would crush and destroy them. "He, therefore, smites them just enough to secure, in the best manner, and to the fullest extent, their obedience; just as the farmer bruises his sheaves enough to separate all the grain from the chaff." When this is done, he pursues other methods. Hence the various severe and heavy trials with which the people of God are afflicted.
Nor bruise it with his horsemen - Lowth renders this, 'With the hoofs of his cattle;' proposing to read פרסין instead of פרשׁיו pâ râ shâ yv by a change of a single Hebrew letter ס (s), instead of the Hebrew letter שׁ (sh). So the Syriac and the Vulgate; and so Symmachus and Theodotion. But the word פרשׁ pâ râ sh may denote not only a "horsesman," but the "horse" itself on which one rides (see Bochart, Hieroz. i. 2, 6. p. 98. Compare the note at Hab 1:8; Sa2 1:6; Isa 21:7, Isa 21:9). That horses were used in treading out grain there can be no doubt. They are extensively used in this country; and though in Palestine it is probable that oxen were chiefly employed Deu 25:4 in the early times, yet there is no improbability in supposing that in the times subsequent to Solomon, when horses abounded, they were preferred. Their more rapid motion, and perhaps the hardness of their hoofs, makes them more valuable for this service (see Michaelis' "Commentary on the Laws of Moses," vol. ii. App. pp. 430-514, Lond. Ed. 1814). There are here, therefore, four modes of threshing mentioned, all of which are common still in the East.
1. The sledge with rollers, on which were pieces of iron, or stone, and which was dragged over the grain.
2. The cart or wain, with serrated wheels, and which was also drawn over the grain.
3. The flail, or the stick.
4. The use of cattle and horses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:28: Bread: Isa 21:10; Amo 9:9; Mat 3:12, Mat 13:37-43; Luk 22:31, Luk 22:32; Joh 12:24; Co1 3:9; Co1 9:9, Co1 9:10
the wheel: Isa 28:27
John Gill
28:28 Bread corn is bruised,.... The corn which bread is made of is bruised and ground in a mill:
because he will not always be threshing it; for there is another way of bringing it to flour, that so it may be made bread, namely, by grinding it in a mill; and therefore the husbandman uses his discretion in threshing it; he will not thresh it too much, nor too long, no more than what is necessary to get out the grain, but will take care that he does not bruise and break it; as follows:
nor break it with the wheel of his cart, nor bruise it with his horsemen; though he makes use of the above threshing instrument, drawn upon wheels by horses, or oxen, for the threshing out of wheat, barley, or rye, corn of which bread is made; yet he takes care that it is not crushed and spoiled by the wheels of the cart, or the feet of the horses, or oxen, going too often over it; by all which may be signified the tender regard of God in afflicting his own people; he will not always be chiding, striving, and contending with them, or be always angry, and ever afflicting, and, when he does afflict, it is in a tender and careful manner, Ps 103:9.
John Wesley
28:28 Bruised - With a threshing instrument. Break it - Understand, forever. Horses - This was another way of threshing out the corn, by driving horses, or other cattle, over the sheaves to tread it.
Robert Jamieson, A. R. Fausset and David Brown
28:28 Bread corn--corn of which bread is made.
bruised--threshed with the corn-drag (as contrasted with dill and cummin, "beaten with the staff"), or, "trodden out" by the hoofs of cattle driven over it on the threshing-floor [G. V. SMITH], (Deut 25:4; Mic 4:13).
because--rather, "but" [HORSLEY]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it.
break it--"drive over it (continually) the wheel" [MAURER].
cart--threshing-drag.
horsemen--rather, "horses"; used to tread out corn.
28:2928:29: Եւ ա՛յս նշանք ելին ՚ի Սաբաւովթ Տեառնէ. արդ խորհեցարո՛ւք՝ բարձէ՛ք ՚ի ձէնջ զընդունայն մխիթարութիւնն ձեր։
29 Այս իմաստուն գործերը եղան Զօրութիւնների Տիրոջից: Արդ, մտածեցէ՛ք, վերացրէ՛ք ձեզնից ձեր ունայն մխիթարութիւնը:
29 Ասիկա ալ զօրքերու Տէրոջմէն կ’ելլէ, Որուն խորհուրդը սքանչելի է։Ու անոր իմաստութիւնը գերազանց է։
Եւ այս նշանք ելին ի Սաբաւոթ Տեառնէ. արդ խորհեցարուք` բարձէք ի ձէնջ զընդունայն մխիթարութիւնն ձեր:

28:29: Եւ ա՛յս նշանք ելին ՚ի Սաբաւովթ Տեառնէ. արդ խորհեցարո՛ւք՝ բարձէ՛ք ՚ի ձէնջ զընդունայն մխիթարութիւնն ձեր։
29 Այս իմաստուն գործերը եղան Զօրութիւնների Տիրոջից: Արդ, մտածեցէ՛ք, վերացրէ՛ք ձեզնից ձեր ունայն մխիթարութիւնը:
29 Ասիկա ալ զօրքերու Տէրոջմէն կ’ելլէ, Որուն խորհուրդը սքանչելի է։Ու անոր իմաստութիւնը գերազանց է։
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28:2928:29 И это происходит от Господа Саваофа: дивны судьбы Его, велика премудрость Его!
28:29 καὶ και and; even ταῦτα ουτος this; he παρὰ παρα from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐξῆλθεν εξερχομαι come out; go out τὰ ο the τέρατα τερας omen βουλεύσασθε βουλευω intend; deliberate ὑψώσατε υψοω elevate; lift up ματαίαν ματαιος superficial παράκλησιν παρακλησις counseling; summons
28:29 גַּם־ gam- גַּם even זֹ֕את zˈōṯ זֹאת this מֵ mē מִן from עִ֛ם ʕˈim עִם with יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service יָצָ֑אָה yāṣˈāʔā יצא go out הִפְלִ֣יא hiflˈî פלא be miraculous עֵצָ֔ה ʕēṣˈā עֵצָה counsel הִגְדִּ֖יל hiḡdˌîl גדל be strong תּוּשִׁיָּֽה׃ ס tûšiyyˈā . s תּוּשִׁיָּה effect
28:29. et hoc a Domino Deo exercituum exivit ut mirabile faceret consilium et magnificaret iustitiamThis also is come forth from the Lord God of hosts, to make his counsel wonderful, and magnify justice.
29. This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in wisdom.
28:29. And this has gone forth from the Lord, the God of hosts, so that he may accomplish his miraculous plan and magnify justice.
28:29. This also cometh forth from the LORD of hosts, [which] is wonderful in counsel, [and] excellent in working.
This also cometh forth from the LORD of hosts, [which] is wonderful in counsel, [and] excellent in working:

28:29 И это происходит от Господа Саваофа: дивны судьбы Его, велика премудрость Его!
28:29
καὶ και and; even
ταῦτα ουτος this; he
παρὰ παρα from; by
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐξῆλθεν εξερχομαι come out; go out
τὰ ο the
τέρατα τερας omen
βουλεύσασθε βουλευω intend; deliberate
ὑψώσατε υψοω elevate; lift up
ματαίαν ματαιος superficial
παράκλησιν παρακλησις counseling; summons
28:29
גַּם־ gam- גַּם even
זֹ֕את zˈōṯ זֹאת this
מֵ מִן from
עִ֛ם ʕˈim עִם with
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
יָצָ֑אָה yāṣˈāʔā יצא go out
הִפְלִ֣יא hiflˈî פלא be miraculous
עֵצָ֔ה ʕēṣˈā עֵצָה counsel
הִגְדִּ֖יל hiḡdˌîl גדל be strong
תּוּשִׁיָּֽה׃ ס tûšiyyˈā . s תּוּשִׁיָּה effect
28:29. et hoc a Domino Deo exercituum exivit ut mirabile faceret consilium et magnificaret iustitiam
This also is come forth from the Lord God of hosts, to make his counsel wonderful, and magnify justice.
28:29. And this has gone forth from the Lord, the God of hosts, so that he may accomplish his miraculous plan and magnify justice.
28:29. This also cometh forth from the LORD of hosts, [which] is wonderful in counsel, [and] excellent in working.
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Albert Barnes: Notes on the Bible - 1834
28:29: This also cometh ... - That is, these various devices for threshing his grain comes from the Lord no less than the skill with which he tills his land. (see Isa 28:26).
And excellent in working - Or rather, who magnifies (חגדיל chigdiyl) his wisdom ( תוּשׁיה tû shı̂ yâ h). This word properly means wisdom, or understanding Job 11:6; Job 12:16; Job 26:3; Pro 3:21; Pro 8:14; Pro 18:1. The idea of the prophet is, that God, who had so wisely taught the farmer, and who had instructed him to use such various methods in his husbandry, would also be himself wise, and would pursue similar methods with his people. He would not always pursue the same unvarying course, but would vary his dispensations as they should need, and as would best secure their holiness and happiness. We see:
1. The reason of afflictions. It is for the same cause which induces the farmer to employ various methods on his farm.
2. We are not to expect the same unvarying course in God's dealings with us. It would be as unreasonable as to expect that the farmer would be always plowing, or always threshing.
3. We are not to expect always the same kind of afflictions. The farmer uses different machines and modes of threshing, and adapts them to the nature of the grain. So God uses different modes, and adapts them to the nature, character, and disposition of his people. One man requires one mode of discipline, and another another. At one time we need one mode of correction to call us from sin and temptation; at another another. We may lay it down as a general rule, that "the divine judgments are usually in the line of our offences;" and by the nature of the judgment we may usually ascertain the nature of the sin. If a man's besetting sin is "pride," the judgment will usually be something that is suited to humble his pride; if it be covetousness, his property may be removed, or it may be made a curse; if it be undue attachment to children or friends, they may be removed.
4. God will not crush or destroy his people. The farmer does not crush or destroy his grain. In all the various methods which he uses, he takes care not to pursue it too far, and not to injure the grain. So with God's dealings with his people. His object is not to destroy them, but it is to separate the chaff from the wheat; and he will afflict them only so much as may be necessary to accomplish this. He will not be always bruising his people, but will in due time remit his strokes - just as the thresher does.
5. We should, therefore, bear afflictions and chastisements with patience. God deals with us in mercy - and the design of all his dispensations toward us in prosperity and adversity; in sickness and in health; in success and in disappointment, is to produce the richest and most abundant fruits of righteousness, and to prepare us to enter into his kingdom above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:29: cometh: Isa 28:21, Isa 28:22, Isa 9:6; Job 5:9, Job 37:23; Psa 40:5, Psa 92:5; Jer 32:19; Dan 4:2, Dan 4:3; Rom 11:33
John Gill
28:29 This also cometh from the Lord of hosts,.... All this wisdom the husbandman has, in manuring his ground, in sowing it with proper seed, and in threshing it out in a manner suitable to it. Agriculture or husbandry, even among the Heathens, is always ascribed to God, as an invention of his, and it was the first work which God put man to, and instructed him in, Gen 3:23 and as this, so all other arts, and sciences, and manufactures, come from God, even all things in nature, providence, and grace, and the knowledge of them; wherefore he himself must be infinitely wise and knowing; see Ps 94:9 and be as he is next described:
which is wonderful in counsel: in giving counsel to man, both with respect to things temporal and spiritual; and whose counsel is always wise and good, and for the best; and, when taken, infallibly succeeds. See an instance of his wonderful counsel, Rev_ 3:18 and also he is "wonderful" in forming wise plans and schemes of operation; the wise plan of his works of creation and providence was formed in his vast and infinite mind from eternity; the wise scheme of our redemption and salvation by Christ was concerted by him, wherein he has abounded towards us in all wisdom and prudence; and the manner, means, time, and place, of his gathering and the effectual calling of his people, are all wisely fixed by him; and he does all things after "the counsel of his will", Eph 1:11 and therefore it follows:
and excellent in working; both as to the matter or things wrought by him, which are the most excellent things in nature, providence, and grace, wrought out either by the Father, or the Son, or the Holy Spirit; and as to manner of working, all being done well and wisely; and likewise with respect to the end, his own glory, and the good of his people.
John Wesley
28:29 This also - This part of the husbandman's discretion. These words contain the application of the similitude. The husbandman manages his affairs with common discretion; but God governs the world, and his church, with wonderful wisdom: he is great and marvellous, both in the contrivance of things, and in the execution of them.
Robert Jamieson, A. R. Fausset and David Brown
28:29 This also--The skill wherewith the husbandman duly adjusts his modes of threshing is given by God, as well as the skill (Is 28:26) wherewith he tills and sows (Is 28:24-25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures. His object in sending tribulation (derived from the Latin tribulum, a "threshing instrument," Lk 22:31; Rom 5:3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usually in the line of our offenses; by the nature of the judgments we may usually ascertain the nature of the sin" [BARNES].
This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.