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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12. Судьба, ожидающая Иерусалим. 13-24. Тайный совет людей и тайное решение Божие.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This woe to Ariel, which we have in this chapter, is the same with the "burden of the valley of vision" (ch. xxii. 1), and (it is very probable) points at the same event--the besieging of Jerusalem by the Assyrian army, which was cut off there by an angel; yet it is applicable to the destruction of Jerusalem by the Chaldeans, and its last desolations by the Romans. Here is, I. The event itself foretold, that Jerusalem should be greatly distressed, ver. 1-4, 6), but that their enemies, who distressed them, should be baffled and defeated, ver. 5, 7, 8. II. A reproof to three sorts of sinners:-- 1. Those that were stupid, and regardless of the warnings which the prophet gave them, ver. 9-12. 2. Those that were formal and hypocritical in their religious performances, ver. 13, 14. 3. Those politicians that atheistically and profanely despised God's providence, and set up their own projects in competition with it, ver. 15, 16. III. Precious promises of grace and mercy to a distinguished remnant whom God would sanctify, and in whom he would be sanctified, when their enemies and persecutors should be cut off, ver. 17-24.
Adam Clarke: Commentary on the Bible - 1831
Distress of Ariel, or Jerusalem, on Sennacherib's invasion, with manifest allusion, however, to the still greater distress which it suffered from the Romans, Isa 29:1-4. Disappointment and fall of Sennacherib described in terms, like the event, the most awful and terrible, Isa 29:5-8. Stupidity and hypocrisy of the Jews, Isa 29:9-16. Rejection of the Jews, and calling of the Gentiles, Isa 29:17. The chapter concludes by a recurrence to the favourite topics of the prophet, viz., the great extension of the Messiah's kingdom in the latter days, and the future restoration of Israel, Isa 29:18-24.
The subject of this and the four following chapters is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God's immediate interposition in their favor; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs, and threats of punishment, for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain reliance on the assistance of Egypt; and with promises of better times, both immediately to succeed, and to be expected in the future age. The whole making, not one continued discourse, but rather a collection of different discourses upon the same subject; which is treated with great elegance and variety. Though the matter is various, and the transitions sudden, yet the prophet seldom goes far from his subject. It is properly enough divided by the chapters in the common translation. - L.
Albert Barnes: Notes on the Bible - 1834
29:0: This chapter relates solely to Jerusalem - here called Ariel (see the note at Isa 29:1). It is not immediately connected with the preceding or the following chapters, though it is not improbable they were delivered about the same time. At what time this was delivered is not known, though it is evident that it was before the invasion by Sennacherib, and probably before the time of Hezekiah. The prophecy in the chapter consists of two parts: (I) The invasion of Judea by Sennacherib, and its sudden deliverance Isa 29:1-8. (II) A reproof of the Jews for their infidelity and impiety.
I. The invasion of Judea, and the distress that would be brought upon Jerusalem, and its sudden deliverance Isa 29:1-8.
1. Ariel would be filled with grief and distress Isa 29:1-2.
2. Yahweh would encamp against it and besiege it, and it would be greatly straitened and humbled Isa 29:3-4.
3. Yet the besieging army would be visited with sudden calamity and destruction - represented here by thunder, and tempest, and flame Isa 29:5-6.
4. The enemy would vanish as a dream, and all his hopes would be disappointed, as the hopes of a hungry and thirsty man are disappointed who dreams of having satisfied his hunger and thirst Isa 29:7-8.
There can be no doubt, I think, that this portion of the prophecy refers to the sudden and dreadful overthrow of Sennacherib; and the design of this portion of the prophecy is to give the assurance, that though Jerusalem would be in imminent danger, yet it would be suddenly delivered.
II. The second part consists of reproofs of the inhabitants of Jerusalem for their infidelity and impiety.
1. They were full of error, and all classes of people were wandering from God - reeling under error like a drunken man Isa 29:9.
2. A spirit of blindness and stupidity everywhere pRev_ailed among the people Isa 29:10-12.
3. Formality and external regard for the institutions of religion pRev_ailed, but without its life and power Isa 29:13.
4. They attempted to lay deep and skillful plans to hide their wickedness from Yahweh Isa 29:15.
5. They were unjust in their judgments, making a man an offender for a word, and perverting just judgment Isa 29:21.
6. For all this they should be punished.
(a) The wisdom of their wise men should fail Isa 29:14.
(b) The scorner would be consumed Isa 29:20.
7. There would be an overturning, and the people would be made acquainted with the law of God, and the truly pious would be comforted Isa 29:16-19. Those who had erred would be reformed, and would come to the true knowledge of God Isa 29:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 29:1, God's heavy judgment upon Jerusalem; Isa 29:7, The unsatiableness of her enemies; Isa 29:9, The senselessness, Isa 29:13. and deep hypocrisy of the Jews; Isa 29:17, A promise of sanctification to the godly.
John Gill
INTRODUCTION TO ISAIAH 29
This chapter contains a prophecy concerning the destruction of the temple and city of Jerusalem by the Romans; the character and condition of the people of the Jews, previous to it; the calling of the Gentiles, by the preaching of the Gospel; the ruin of antichrist, and the conversion of the Jews, in the latter day. The siege and destruction of Jerusalem are described in Is 29:1 the disappointment of their enemies, notwithstanding their taking and destroying it, Is 29:7 the stupidity, judicial blindness, and hardness of the Jews, which brought on their ruin, are predicted, Is 29:9 the ignorance of their learned, as well as of their unlearned men, with respect to the Scripture, and the prophecies of it, Is 29:11 their hypocrisy and formality in worship, Is 29:13 a blast upon all their wisdom and prudence, who thought to be wiser than the Lord, and too many for him, whose folly and atheism are exposed, Is 29:14, and a great change both in Judea and the Gentile world, by the removal of the Gospel from the one to the other, Is 29:17 the effects of which are, deaf sinners hear the word, dark minds are enlightened, and joy increased among the meek and poor, Is 29:18 the fall of the Jews, or else of antichrist, is foretold, Is 29:20 and the chapter is closed with a promise and prophecy of the conversion of the seed of Abraham and Jacob, Is 29:22.
29:129:1: Վա՛յ քեզ Արիէլ քաղաք. ※ Արիէլ զոր Դաւիթն պաշարեաց, զի տօնքն ամբոխեսցին. ժողովեցէ՛ք արմտիս եւ կերա՛յք ամ յամէ. եւ կերիջիք Մովաբաւ հանդերձ[9893]։ [9893] Յօրինակին ՚ի կարգի բնաբանի դատարկ թողեալ՝ ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել զբանս. Զի տօնքն ամբոխեսցին. զոր եւ բաց ՚ի միոջէ՝ ունին ամենայն գրչագիրք։
1 Վա՜յ քեզ, Արիէ՛լ քաղաք, Արիէլ, որը Դաւիթը պաշարեց, քանզի տօները խառնուեցին իրար: Արմտի՛ք հաւաքեցէք եւ տարէցտարի կերէ՛ք, կերէ՛ք Մովաբի հետ միասին:
29 Վա՜յ Արիէլին*,Դաւիթին բնակած Արիէլ քաղաքին. Տարի տարիի վրայ աւելցուցէք։Թող տարեկան տօները դառնան։
Վա՜յ քեզ, Արիէլ [398]քաղաք, Արիէլ` զոր Դաւիթն պաշարեաց, զի տօնքն ամբոխեսցին. ժողովեցէք արմտիս եւ կերայք ամ յամէ, եւ կերիջիք Մովաբու հանդերձ:

29:1: Վա՛յ քեզ Արիէլ քաղաք. ※ Արիէլ զոր Դաւիթն պաշարեաց, զի տօնքն ամբոխեսցին. ժողովեցէ՛ք արմտիս եւ կերա՛յք ամ յամէ. եւ կերիջիք Մովաբաւ հանդերձ[9893]։
[9893] Յօրինակին ՚ի կարգի բնաբանի դատարկ թողեալ՝ ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել զբանս. Զի տօնքն ամբոխեսցին. զոր եւ բաց ՚ի միոջէ՝ ունին ամենայն գրչագիրք։
1 Վա՜յ քեզ, Արիէ՛լ քաղաք, Արիէլ, որը Դաւիթը պաշարեց, քանզի տօները խառնուեցին իրար: Արմտի՛ք հաւաքեցէք եւ տարէցտարի կերէ՛ք, կերէ՛ք Մովաբի հետ միասին:
29 Վա՜յ Արիէլին*,Դաւիթին բնակած Արիէլ քաղաքին. Տարի տարիի վրայ աւելցուցէք։Թող տարեկան տօները դառնան։
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29:129:1 Горе Ариилу, Ариилу, городу, в котором жил Давид! прилож{и}те год к году; пусть заколают жертвы.
29:1 οὐαὶ ουαι woe πόλις πολις city Αριηλ αριηλ who; what Δαυιδ δαβιδ Dabid; Thavith ἐπολέμησεν πολεμεω battle συναγάγετε συναγω gather γενήματα γεννημα spawn; product ἐνιαυτὸν ενιαυτος cycle; period ἐπ᾿ επι in; on ἐνιαυτόν ενιαυτος cycle; period φάγεσθε εσθιω eat; consume γὰρ γαρ for σὺν συν with; [definite object marker] Μωαβ μωαβ Mōab; Moav
29:1 הֹ֚וי ˈhôy הֹוי alas אֲרִיאֵ֣ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem] אֲרִיאֵ֔ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem] קִרְיַ֖ת qiryˌaṯ קִרְיָה town חָנָ֣ה ḥānˈā חנה encamp דָוִ֑ד ḏāwˈiḏ דָּוִד David סְפ֥וּ sᵊfˌû יסף add שָׁנָ֛ה šānˈā שָׁנָה year עַל־ ʕal- עַל upon שָׁנָ֖ה šānˌā שָׁנָה year חַגִּ֥ים ḥaggˌîm חַג festival יִנְקֹֽפוּ׃ yinqˈōfû נקף go around
29:1. vae Arihel Arihel civitas quam circumdedit David additus est annus ad annum sollemnitates evolutae suntWoe to Ariel, to Ariel the city which David took: year is added to year. the solemnities are at an end.
1. Ho Ariel, Ariel, the city where David encamped! add ye year to year; let the feasts come round:
29:1. Woe to Ariel, to Ariel the city against which David fought: year has been added to year, the solemnities have unfolded.
29:1. Woe to Ariel, to Ariel, the city [where] David dwelt! add ye year to year; let them kill sacrifices.
Woe to Ariel, to Ariel, the city [where] David dwelt! add ye year to year; let them kill sacrifices:

29:1 Горе Ариилу, Ариилу, городу, в котором жил Давид! прилож{и}те год к году; пусть заколают жертвы.
29:1
οὐαὶ ουαι woe
πόλις πολις city
Αριηλ αριηλ who; what
Δαυιδ δαβιδ Dabid; Thavith
ἐπολέμησεν πολεμεω battle
συναγάγετε συναγω gather
γενήματα γεννημα spawn; product
ἐνιαυτὸν ενιαυτος cycle; period
ἐπ᾿ επι in; on
ἐνιαυτόν ενιαυτος cycle; period
φάγεσθε εσθιω eat; consume
γὰρ γαρ for
σὺν συν with; [definite object marker]
Μωαβ μωαβ Mōab; Moav
29:1
הֹ֚וי ˈhôy הֹוי alas
אֲרִיאֵ֣ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem]
אֲרִיאֵ֔ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem]
קִרְיַ֖ת qiryˌaṯ קִרְיָה town
חָנָ֣ה ḥānˈā חנה encamp
דָוִ֑ד ḏāwˈiḏ דָּוִד David
סְפ֥וּ sᵊfˌû יסף add
שָׁנָ֛ה šānˈā שָׁנָה year
עַל־ ʕal- עַל upon
שָׁנָ֖ה šānˌā שָׁנָה year
חַגִּ֥ים ḥaggˌîm חַג festival
יִנְקֹֽפוּ׃ yinqˈōfû נקף go around
29:1. vae Arihel Arihel civitas quam circumdedit David additus est annus ad annum sollemnitates evolutae sunt
Woe to Ariel, to Ariel the city which David took: year is added to year. the solemnities are at an end.
29:1. Woe to Ariel, to Ariel the city against which David fought: year has been added to year, the solemnities have unfolded.
29:1. Woe to Ariel, to Ariel, the city [where] David dwelt! add ye year to year; let them kill sacrifices.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12. Печальное будущее ожидает Иерусалим - он подвергнется всем ужасам осады. Однако город не будет взят врагами; эти последние быстро исчезнут. Но жители Иерусалима равнодушно слушают эти речи пророка об ожидающей их участи: по своей духовной слепоте, они не в состоянии даже понять слов пророка.

Здесь содержится тема речи пророка. Ариил, т. е. город Божий, или Иерусалим, несмотря на то, что он - Ариил, т. е. лев Божий, подвергнется великому утеснению, но все-таки сохранится как Ариил, т. е. как очаг Божий. Таким образом здесь мы встречаем одно и то же слово в трех значениях: во-первых, пророк употребляет имя Ариил в смысле "града Божия" (по-евр. ar = город и el = Бог, частица же i - соединительная), во-вторых (во 2-м стихе в первой половине), имя Ариил означает "льва Божия", т. е. сильный город, который будет поставлен в крайне тяжелое положение; в третьих (последнее слово 2-го стиха), Ариил обозначает "очаг или алтарь Божий". И смысл последнего выражения 2-го стиха тот, что, несмотря на все несчастия, Иерусалим все-таки сохранит свое главенствующее положение среди иудейских городов, как настоящий алтарь Божий.

Приложите год к году... Эти слова должны содержать определенное указание на время, оставшееся до начала осады Иерусалима, потому что в противном случае они были бы совершенно бесполезны в смысле угрозы; жители Иерусалима могли бы полагать, что им еще не скоро придется увидеть врагов! Правильнее перевести это место так: "к истекающему году вы можете прибавить еще только один цельный год, - еще только один годичный круг праздников вы справите (до осады)".

[В Славянском переводе с 70-и говорится об осаде Иерусалима Давидом. Горе граду Ариил, нань же Давид воева. Соберите жита бо от года до года, снесте бо вкупе с Моавом. Озлоблю бо Ариила и будет крепость его и богатство мне: И обсяду тя аки Давид и поставлю окрест тебе острог...- Тема наказания вполне созвучна с темой осады Давидом Иерусалима - Тридцать лет было Давиду, когда он воцарился; царствовал сорок лет... И пошел царь и люди его на Иерусалим против Иевусеев, жителей той страны; но они говорили Давиду: "ты не войдешь сюда; тебя отгонят слепые и хромые", - это значило: "не войдет сюда Давид". Но Давид взял крепость Сион: это - город Давидов. (2: Цар 5:4-7: и сл.)

Нет поводов думать, что игра слов "Ариил-Ариил-Ариил" - что-то добавляет к пророчеству. В тоже время надменность осаждаемых вполне созвучна нечестию тогдашних иудеев и их презрению закона Божия (Давид - образно - Господь). Ариил - образное название города-столицы, города-святилища, города-льва. Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. 2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. 3 And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee. 4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust. 5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly. 6 Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. 7 And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. 8 It shall even be as when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.
That it is Jerusalem which is here called Ariel is agreed, for that was the city where David dwelt; that part of it which was called Zion was in a particular manner the city of David, in which both the temple and the palace were. But why it is so called is very uncertain: probably the name and the reason were then well known. Cities, as well as persons, get surnames and nicknames. Ariel signifies the lion of God, or the strong lion: as the lion is king among beasts, so was Jerusalem among the cities, giving law to all about her; it was the city of the great King (Ps. xlviii. 1, 2); it was the head-city of Judah, who is called a lion's whelp (Gen. xlix. 9) and whose ensign was a lion; and he that is the lion of the tribe of Judah was the glory of it. Jerusalem was a terror sometimes to the neighbouring nations, and, while she was a righteous city, was bold as a lion. Some make Ariel to signify the altar of burnt-offerings, which devoured the beasts offered in sacrifice as the lion does his prey. Woe to that altar in the city where David dwelt; that was destroyed with the temple by the Chaldeans. I rather take it as a woe to Jerusalem, Jerusalem; it is repeated here, as it is Matt. xxiii. 37, that it might be the more awakening. Here is,
I. The distress of Jerusalem foretold. Though Jerusalem be a strong city, as a lion, though a holy city, as a lion of God, yet, if iniquity be found there, woe be to it. It was the city where David dwelt; it was he that brought that to it which was its glory, and which made it a type of the gospel church, and his dwelling in it was typical of Christ's residence in his church. This mentioned as an aggravation of Jerusalem's sin, that in it were set both the testimony of Israel and the thrones of the house of David. 1. Let Jerusalem know that her external performance of religious services will not serve as an exemption from the judgments of God (v. 1): "Add year to year; go on in the road of your annual feasts, let all your males appear there three times a year before the Lord, and none empty, according to the law and custom, and let them never miss any of these solemnities: let them kill the sacrifices, as they used to do; but, as long as their lives are unreformed and their hearts unhumbled, let them not think thus to pacify an offended God and to turn away his wrath." Note, Hypocrites may be found in a constant track of devout exercises, and treading around in them, and with these they may flatter themselves, but can never please God nor make their peace with him. 2. Let her know that God is coming forth against her in displeasure, that she shall be visited of the Lord of hosts (v. 6); her sins shall be enquired into and punished: God will reckon for them with terrible judgments, with the frightful alarms and rueful desolations of war, which shall be like thunder and earthquakes, storms and tempests, and devouring fire, especially upon the account of the great noise. When a foreign enemy was not in the borders, but in the bowels of their country, roaring and ravaging, and laying all waste (especially such an army as that of the Assyrians, whose commanders being so very insolent, as appears by the conduct of Rabshakeh, the common soldiers, no doubt, were much more rude), they might see the Lord of those hosts visiting them with thunder and storm. Yet, this being here said to be a great noise, perhaps it is intimated that they shall be worse frightened than hurt. Particularly, (1.) Jerusalem shall be besieged, straitly besieged. He does not say, I will destroy Ariel, but I will distress Ariel; and she is therefore brought into distress, that, being thereby awakened to repent and reform, she may not be brought to destruction. I will v. 3) encamp against thee round about. It was the enemy's army that encamped against it; but God says that he will do it, for they are his hand, he does it by them. God had often and long, by a host of angels, encamped for them round about them for their protection and deliverance; but now he was turned to be their enemy and fought against them. The siege laid against them was of his laying, and the forts raised against them were of his raising. Note, When men fight against us we must, in them, see God contending with us. (2.) She shall be in grief to see the country laid waste and all the fenced cities of Judah in the enemies' hand: There shall be heaviness and sorrow (v. 2), mourning and lamentation--so these two words are sometimes rendered. Those that are most merry and jovial are commonly, when they come to be in distress, most overwhelmed with heaviness and sorrow; their laughter is then turned into mourning. "All Jerusalem shall then be unto me as Ariel, as the altar, with fire upon it and slain victims about it:" so it was when Jerusalem was destroyed by the Chaldeans; and many, no doubt, were slain when it was besieged by the Assyrians. "the whole city shall be an altar, in which sinners, falling by the judgments that are abroad, shall be as victims to divine justice." Or thus:--"There shall be heaviness and sorrow; they shall repent, and reform, and return to God, and then it shall be to me as Ariel. Jerusalem shall be like itself, shall become to me a Jerusalem again, a holy city," ch. i. 26. (3.) She shall be humbled, and mortified, and made submissive (v. 4): "Thou shalt be brought down from the height of arrogancy and insolence to which thou hast arrived: the proud looks and the proud language shall be brought down by one humbling providence after another." Those that despise God's judgments shall be humbled by them; for the proudest sinners shall either bend or break before him. They had talked big, had lifted up the horn on high, and had spoken with a stiff neck (Ps. lxxv. 5); but now thou shalt speak out of the ground, out of the dust, as one that has a familiar spirit, whispering out of the dust. This intimates, [1.] That they should be faint and feeble, not able to speak up, nor to say all they would say; but as those who are sick, or whose spirits are ready to fail, their speech shall be low and interrupted. [2.] That they should be fearful, and in consternation, forced to speak low as being afraid lest their enemies should overhear them and take advantage against them. [3.] That they should be tame, and obliged to submit to the conquerors. When Hezekiah submitted to the king of Assyria, saying, I have offended, that which thou puttest on me I will bear (2 Kings xviii. 14), then his speech was low, out of the dust. God can make those to crouch that have been most daring, and quite dispirit them.
II. The destruction of Jerusalem's enemies is foretold, for the comfort of all that were her friends and well-wishers in this distress (v. 5, 7): "Thou shalt be brought down (v. 4), to speak out of the dust; so low thou shalt be reduced. But" (so it may be rendered) "the multitude of thy strangers and thy terrible ones, the numerous armies of the enemy, shall themselves be like small dust, not able to speak at all, or as much as whisper, but as chaff that passes away. Thou shalt be abased, but they shall be quite dispersed, smitten and slain after another manner (ch. xxvii. 7); they shall pass away, yea it shall be in an instant, suddenly: the enemy shall be surprised with the destruction, and you with the salvation." The army of the Assyrians was by an angel laid dead upon the spot, in an instant, suddenly. Such will be the destruction of the enemies of the gospel Jerusalem. In one hour shall their judgment come, Rev. xviii. 10. Again (v. 6), "Thou shalt be visited, or (as it used to be rendered) She shall be visited with thunder and a great noise. Thou shalt be put into a fright which thou shalt soon recover. But (v. 7) the multitude of the nations that fight against her shall be as a dream of a night-vision; they and their prosperity and success shall soon vanish past recall." The multitude of the nations that fight against Zion shall be as a hungry man who dreams that he eats, but still is hungry; that is, 1. Whereas they hoped to make a prey of Jerusalem, and to enrich themselves with the plunder of that opulent city, their hopes shall prove vain dreams, with which their fancies may please and sport themselves for a while, but they shall be disappointed. They fancied themselves masters of Jerusalem, but shall never be so. 2. They themselves, and all their pomp, and power, and prosperity, shall vanish like a dream when one awakes, shall be of as little value and as short continuance. Ps. lxxiii. 20. He shall fly away as a dream Job xx. 8. The army of Sennacherib vanished and was gone quickly, though it had filled the country as a dream fills a man's head, especially as a dream of meat fills the head of him that went to bed hungry. Many understand these verses as part of the threatening of wrath, when God comes to distress Jerusalem, and lay siege to her. (1.) The multitude of her friends, whom she relies upon for help shall do her no good; for, though they are terrible ones, they shall be like the small dust, and shall pass away. (2.) The multitude of her enemies shall never think they can do her mischief enough; but, when they have devoured her much, still they shall be but like a man who dreams he eats, hungry, and greedy to devour her more.
Adam Clarke: Commentary on the Bible - 1831
29:1: Ariel - That Jerusalem is here called by this name is very certain: but the reason of this name, and the meaning of it as applied to Jerusalem, is very obscure and doubtful. Some, with the Chaldee, suppose it to be taken from the hearth of the great altar of burnt-offerings which Ezekiel plainly calls by the same name, and that Jerusalem is here considered as the seat of the fire of God, אור אל ur el which should issue from thence to consume his enemies: compare Isa 31:9. Some, according to the common derivation of the word, ארי אל ari el, the lion of God, or the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies. Τινες δε φασι την πολιν οὑτως ειρησθαι· επει, δια Θεου, λεοντος δικην εσπαραττε τους ανταιροντας. Procop. in loc. There are other explanations of this name given: but none that seems to be perfectly satisfactory. - Lowth.
From Eze 43:15, we learn that Ari-el was the name of the altar of burnt-offerings, put here for the city itself in which that altar was. In the second verse it is said, I will distress Ari-el, and it shall be unto me as Ari-el. The first Ari-el here seems to mean Jerusalem, which should be distressed by the Assyrians: the second Ari-el seems to mean the altar of burntofferings. But why is it said, "Ari-el shall be unto me as Ari-el?" As the altar of burntofferings was surrounded daily by the victims which were offered: so the walls of Jerusalem shall be surrounded by the dead bodies of those who had rebelled against the Lord, and who should be victims to his justice. The translation of Bishop Lowth appears to embrace both meanings: "I will bring distress upon Ari-el; and it shall be to me as the hearth of the great altar."
Add ye year to year - Ironically. Go on year after year, keep your solemn feasts; yet know, that God will punish you for your hypocritical worship, consisting of mere form destitute of true piety. Probably delivered at the time of some great feast, when they were thus employed.
Albert Barnes: Notes on the Bible - 1834
29:1: Wo - (compare the note at Isa 18:1).
To Ariel - There can be no doubt that Jerusalem is here intended. The declaration that it was the city where David dwelt, as well as the entire scope of the prophecy, proves this. But still, it is not quiet clear why the city is here called "Ariel." The margin reads, 'O Ariel, that is, the lion of God.' The word (אריאל 'ă rı̂ y'ē l) is compounded of two words, and is usually supposed to be made up of ארי 'ă rı̂ y, "a lion," and אל 'ē l, God; and if this interpretation is correct, it is equivalent to a strong, mighty, fierce lion - where the word 'God' is used to denote greatness in the same way as the lofty cedars of Lebanon are called cedars of God; that is, lofty cedars. The "lion" is an emblem of strength, and a strong lion is an emblem of a mighty warrior or hero. Sa2 23:20 : 'He slew two "lion-like" אריאל 'ă rı̂ y'ê l men of Moab' Ch1 11:22. This use of the word to denote a hero is common in Arabic (see Bachart, "Hieroz.," i. 3. 1).
If this be the sense in which it is used here, then it is applied to Jerusalem under the image of a hero, and particularly as the place which was distinguished under David as the capital of a kingdom that was so celebrated for its triumphs in war. The word 'Ariel' is, however, used in another sense in the Scriptures, to denote an "altar" Eze 43:15-16, where in the Hebrew the word is "Ariel." This name is given to the altar, Bachart supposes ("Hieroz.," i. 3. 1), because the altar of burnt-offering "devours" as it were the sacrifices as a lion devours its prey. Gesenius, however, has suggested another reason why the word is given to the altar, since he says that the word ארי 'ă rı̂ y is the same as one used in Arabic to denote a fire-hearth, and that the altar was so called because it was the place of perpetual burnt-offering. The name "Ariel," is, doubtless, given in Ezekiel to an altar; and it may be given here to Jerusalem because it was the place of the altar, or of the public worship of God. The Chaldee renders it, 'Wo to the altar, the altar which was constructed in the city where David dwelt.' It seems to me that this view better suits the connection, and particularly Isa 29:2 (see Note), than to suppose that the name is given to Jerusalem because it was like a lion. If this be the true interpretation, then it is so called because Jerusalem was the place of the burnt-offering, or of the public worship of God; the place where the fire, as on a hearth, continually burned on the altar.
The city where David dwelt - David took the hill of Zion from the Jebusites, and made it the capital of his kingdom Sa2 5:6-9. Lowth renders this, 'The city which David besieged.' So the Septuagint: Ἐπολέμησε Epolemē se; and so the Vulgate, Expugnavit. The word חנה châ nâ h properly means "to encamp, to pitch one's tent" Gen 26:17, "to station oneself." It is also used in the sense of encamping "against" anyone, that is, to make war upon or to attack (see Isa 29:3, and Psa 27:3; Sa2 12:28); and Jerome and others have supposed that it has this meaning here in accordance with the interpretation of the Septuagint and the Vulgate. But the more correct idea is probably that in our translation, that David pitched his tent there; that is, that he made it his dwelling-place.
Add ye year to year - That is, 'go on year after year, suffer one year to glide on after another in the course which you are pursuing.' This seems to be used ironically, and to denote that they were going on one year after another in the observance of the feasts; walking the round of external ceremonies as if the fact that David had dwelt there, and that that was the place of the great altar of worship, constituted perfect security. One of the sins charged on them in this chapter was "formality" and "heartlessness" in their devotions Isa 29:13, and this seems to be referred to here.
Let them kill sacrifices - Margin, 'Cut off the heads.' The word here rendered 'kill' (נקף nâ qaph) may mean to smite; to hew; to cut down Isa 10:34; Job 19:26. But it has also another signification which better accords with this place. It denotes to make a circle, to Rev_olve; to go round a place Jos 6:3, Jos 6:11; to surround Kg1 7:24; Kg2 6:14; Psa 17:9; Psa 22:17; Psa 88:18. The word rendered 'sacrifices' (חגים chagiym) may mean a sacrifice Exo 23:18; Psa 118:27; Mal 2:3, but it more commonly and properly denotes feasts or festivals Exo 10:9; Exo 12:14; Lev 23:39; Deu 16:10, Deu 16:16; Kg1 8:2, Kg1 8:65; Ch2 7:8-9; Neh 8:14; Hos 2:11, Hos 2:13. Here the sense is, 'let the festivals go round;' that is, let them Rev_olve as it were in a perpetual, unmeaning circle, until the judgments due to such heartless service shall come upon you. The whole address is evidently ironical, and designed to denote that all their service was an unvarying repetition of heartless forms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:1: am 3292, bc 712
woe: etc. or, O Ariel, that is, the lion of God, Isa 31:9; Eze 43:15, Eze 43:16
the city: or, of the city, Sa2 5:9
add: Isa 1:11-15; Jer 7:21; Hos 5:6, Hos 8:13, Hos 9:4; Amo 4:4, Amo 4:5; Heb 10:1
kill: Heb. cut off the heads, Isa 66:3; Mic 6:6, Mic 6:7
Carl Friedrich Keil and Franz Delitzsch
29:1
The prophecy here passes from the fall of Samaria, the crown of flowers (Is 28:1-4), to its formal parallel. Jerusalem takes its place by the side of Samaria, the crown of flowers, and under the emblem of a hearth of God. 'Arı̄'ēl might, indeed, mean a lion of God. It occurs in this sense as the name of certain Moabitish heroes (2Kings 23:20; 1Chron 11:22), and Isaiah himself used the shorter form אראל for the heroes of Judah (Is 33:7). But as אריאל (God's heart, interchanged with הראל htiw degna, God's height) is the name given in Ezek 43:15-16, to the altar of burnt-offering in the new temple, and as Isaiah could not say anything more characteristic of Jerusalem, than that Jehovah had a fire and hearth there (Is 31:9); and, moreover, as Jerusalem the city and community within the city would have been compared to a lioness rather than a lion, we take אריאל in the sense of ara Dei (from ארה, to burn). The prophet commences in his own peculiar way with a grand summary introduction, which passes in a few gigantic strides over the whole course from threatening to promise. Is 29:1 "Woe to Ariel, to Ariel, the castle where David pitched his tent! Add year to year, let the feasts revolve: then I distress Ariel, and there is groaning and moaning; and so she proves herself to me as Ariel." By the fact that David fixed his headquarters in Jerusalem, and then brought the sacred ark thither, Jerusalem became a hearth of God. Within a single year, after only one more round of feasts (to be interpreted according to Is 32:10, and probably spoken at the passover), Jehovah would make Jerusalem a besieged city, full of sighs (vahătsı̄qōthı̄, perf. cons., with the tone upon the ultimate); but "she becomes to me like an Arı̄el," i.e., being qualified through me, she will prove herself a hearth of God, by consuming the foes like a furnace, or by their meeting with their destruction at Jerusalem, like wood piled up on the altar and then consumed in flame. The prophecy has thus passed over the whole ground in a few majestic words. It now starts from the very beginning again, and first of all expands the hoi. Is 29:3, Is 29:4 "And I encamp in a circle round about thee, and surround thee with watch-posts, and erect tortoises against thee. And when brought down thou wilt speak from out of the ground, and thy speaking will sound low out of the dust; and thy voice cometh up like that of a demon from the ground, and thy speaking will whisper out of the dust." It would have to go so far with Ariel first of all, that it would be besieged by a hostile force, and would lie upon the ground in the greatest extremity, and then would whisper with a ghostlike softness, like a dying man, or like a spirit without flesh and bones. Kaddūr signifies sphaera, orbis, as in Is 22:18 and in the Talmud (from kâdar = kâthar; cf., kudur in the name Nabu-kudur-ussur, Nebo protect the crown, κίδαριν), and is used here poetically for סביב. Jerome renders it quasi sphaeram (from dūr, orbis). מצּב (from נצב, יצב) might signify "firmly planted" (Luzzatto, immobilmente; compare shūth, Is 2:7); but according to the parallel it signifies a military post, like מצּב, נציב. Metsurōth (from mâtsōr, Deut 20:20) are instruments of siege, the nature of which can only be determined conjecturally. On 'ōbh, see Is 8:19;
(Note: The 'akkuubh mentioned there is equivalent to anbûb, Arab. a knot on a reed stalk, then that part of such a reed which comes between two knots, then the reed stalk itself; root נב, to rise up, swell, or become convex without and concave within (Fl.). It is possible that it would be better to trace 'ōbh back to this radical and primary meaning of what is hollow (and therefore has a dull sound), whether used in the sense of a leather-bag, or applied to a spirit of incantation, and the possessor of such a spirit.)
there is no necessity to take it as standing for ba‛al 'ōbh.
Geneva 1599
29:1 Woe to (a) Ariel, to Ariel, the city [where] David dwelt! add ye year to year; (b) let them kill sacrifices.
(a) Or Ariel: the Hebrew word Ariel signifies the Lion of God, and signifies the Altar, because the altar seemed to devour the sacrifice that was offered to God, as in (Ezek 43:16).
(b) Your vain confidence in your sacrifices will not last long.
John Gill
29:1 Woe to Ariel, to Ariel, the city where David dwelt,.... Many Jewish writers by "Ariel" understand the altar of burnt offerings; and so the Targum,
"woe, altar, altar, which was built in the city where David dwelt;''
and so it is called in Ezek 43:15 it signifies "the lion of God"; and the reason why it is so called, the Jews say (i), is, because the fire lay upon it in the form of a lion; but rather the reason is, because it devoured the sacrifices that were laid upon it, as a lion does its prey; though others of them interpret it of the temple, which they say was built like a lion, narrow behind and broad before (k); but it seems better to understand it of the city of Jerusalem, in which David encamped, as the word (l) signifies; or "encamped against", as some; which he besieged, and took from the Jebusites, and fortified, and dwelt in; and which may be so called from its strength and fortifications, natural and artificial, and from its being the chief city of Judah, called a lion, Gen 49:9 whose standard had a lion on it, and from whence came the Messiah, the Lion of the tribe of Judah; or rather from its cruelty in shedding the blood of the prophets, and was, as the Lord says, as a lion unto him that cried against him, Jer 12:8 and so the words may be considered as of one calling to Jerusalem, and lamenting over it, as Christ did, "O Jerusalem, Jerusalem, thou that killest the prophets", &c. Mt 23:37 and the mention of David's name, and of his dwelling in it, is not only to point out what city is meant, and the greatness and glory of it; but to show that this would not secure it from ruin and destruction (m):
add ye year to year; which some understand of two precise years, at the end of which Jerusalem should be besieged by the army of Sennacherib; but that is not here meant. Cocceius thinks that large measure of time is meant, that one year is the length of time from David's dwelling in Jerusalem to the Babylonish captivity; and the other year from the time of Zerubbabel and Nehemiah to the destruction by the Romans, which is more likely; but rather the sense is, go on from year to year in your security and vain confidence; or keep your yearly feasts, and offer your yearly sacrifices; as follows:
let them kill sacrifices; the daily and yearly sacrifices; let the people bring them, and the priests offer them, for the time is coming when an end will be put to them; "the feasts shall be cut off": so the words may be rendered; the festivals shall cease, and be no more observed; and so the Targum,
"the festivities shall cease;''
or, feasts being put for lambs, so in Ps 118:27 as Ben Melech observes, the sense is, their heads should be cut off (n).
(i) Yoma apud Jarchi in loc. (k) T. Bab. Middot, fol. 37. 1. (l) "castrametatus est", Vatablus, Junius & Tremellius; "castra habuit", Piscator. (m) The words are rendered by Noldius, "woe to Ariel, to Ariel: to the city in which David encamped"; and he observes, that some supply the copulative "and; woe to Ariel, and to the city", &c.; So making them distinct, which seems best to agree with the accents, and may respect the destruction both of their ecclesiastic and civil state; the temple being designed by "Ariel", and "Jerusalem" by the city. See Concord. Ebr. Part. p. 183. No. 842. (n) "agni excervicabuntur", Montanus; "excidentur", Vatablus; "jugulentur", Munster.
John Wesley
29:1 The city - The royal city, and seat of David and his posterity. Set them - Go on in killing sacrifices from time to time, one year after another, whereby you think to appease me, but all shall be in vain.
Robert Jamieson, A. R. Fausset and David Brown
29:1 COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
Ariel--Jerusalem; Ariel means "Lion of God," that is, city rendered by God invincible: the lion is emblem of a mighty hero (2Kings 23:20). Otherwise "Hearth of God," that is, place where the altar-fire continually burns to God (Is 31:9; Ezek 43:15-16).
add . . . year to year--ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another year" to the one just closed [MAURER]. Let a year elapse and a little more (Is 32:10, Margin).
let . . . kill sacrifices--rather, "let the beasts (of another year) go round" [MAURER]; that is, after the completion of a year "I will distress Ariel."
29:229:2: Զի նեղեցի՛ց զԱրիէլ, եւ եղիցի զօրութիւն եւ մեծութիւն նորա ի՛նձ.
2 Ես նեղը պիտի գցեմ Արիէլին, որ նրա զօրութիւնն ու մեծութիւնը իմը լինեն:
2 Բայց ես Արիէլը նեղը պիտի ձգեմ ու անիկա տրտում ու տխուր պիտի ըլլայ Եւ ինծի Արիէլին* պէս պիտի ըլլայ։
Զի նեղեցից զԱրիէլ, եւ եղիցի զօրութիւն եւ մեծութիւն նորա ինձ:

29:2: Զի նեղեցի՛ց զԱրիէլ, եւ եղիցի զօրութիւն եւ մեծութիւն նորա ի՛նձ.
2 Ես նեղը պիտի գցեմ Արիէլին, որ նրա զօրութիւնն ու մեծութիւնը իմը լինեն:
2 Բայց ես Արիէլը նեղը պիտի ձգեմ ու անիկա տրտում ու տխուր պիտի ըլլայ Եւ ինծի Արիէլին* պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:229:2 Но Я стесню Ариил, и будет плач и сетование; и он останется у Меня, как Ариил.
29:2 ἐκθλίψω εκθλιβω for Αριηλ αριηλ and; even ἔσται ειμι be αὐτῆς αυτος he; him ἡ ο the ἰσχὺς ισχυς force καὶ και and; even τὸ ο the πλοῦτος πλουτος wealth; richness ἐμοί εμοι me
29:2 וַ wa וְ and הֲצִיקֹ֖ותִי hᵃṣîqˌôṯî צוק oppress לַֽ lˈa לְ to אֲרִיאֵ֑ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem] וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be תַֽאֲנִיָּה֙ ṯˈaʔᵃniyyā תַּאֲנִיָּה mourning וַֽ wˈa וְ and אֲנִיָּ֔ה ʔᵃniyyˈā אֲנִיָּה mourning וְ wᵊ וְ and הָ֥יְתָה hˌāyᵊṯā היה be לִּ֖י llˌî לְ to כַּ ka כְּ as אֲרִיאֵֽל׃ ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem]
29:2. et circumvallabo Arihel et erit tristis et maerens et erit mihi quasi ArihelAnd I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel.
2. then will I distress Ariel, and there shall be mourning and lamentation: and she shall be unto me as Ariel.
29:2. And I will surround Ariel with siege works, and it will be in sorrow and mourning, and it will be like Ariel to me.
29:2. Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.
Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel:

29:2 Но Я стесню Ариил, и будет плач и сетование; и он останется у Меня, как Ариил.
29:2
ἐκθλίψω εκθλιβω for
Αριηλ αριηλ and; even
ἔσται ειμι be
αὐτῆς αυτος he; him
ο the
ἰσχὺς ισχυς force
καὶ και and; even
τὸ ο the
πλοῦτος πλουτος wealth; richness
ἐμοί εμοι me
29:2
וַ wa וְ and
הֲצִיקֹ֖ותִי hᵃṣîqˌôṯî צוק oppress
לַֽ lˈa לְ to
אֲרִיאֵ֑ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem]
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
תַֽאֲנִיָּה֙ ṯˈaʔᵃniyyā תַּאֲנִיָּה mourning
וַֽ wˈa וְ and
אֲנִיָּ֔ה ʔᵃniyyˈā אֲנִיָּה mourning
וְ wᵊ וְ and
הָ֥יְתָה hˌāyᵊṯā היה be
לִּ֖י llˌî לְ to
כַּ ka כְּ as
אֲרִיאֵֽל׃ ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem]
29:2. et circumvallabo Arihel et erit tristis et maerens et erit mihi quasi Arihel
And I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel.
2. then will I distress Ariel, and there shall be mourning and lamentation: and she shall be unto me as Ariel.
29:2. And I will surround Ariel with siege works, and it will be in sorrow and mourning, and it will be like Ariel to me.
29:2. Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:2: There shall be heaviness and sorrow "There shall be continual mourning and sorrow" - Instead of your present joy and festivity.
And it shall be unto me as Ariel "And it shall be unto me as the hearth of the great altar" - That is, it shall be the seat of the fire of God; which shall issue from thence to consume his enemies. See note on Isa 29:1 (note). Or, perhaps, all on flame; as it was when taken by the Chaldeans; or covered with carcasses and blood, as when taken by the Romans: an intimation of which more distant events, though not immediate subjects of the prophecy, may perhaps be given in this obscure passage.
Albert Barnes: Notes on the Bible - 1834
29:2: Yet I will distress Ariel - The reference here is doubtless to the siege which God says Isa 29:3 he would bring upon the guilty and formal city.
And there shall be heaviness and sorrow - This was true of the city in the siege of Sennacherib, to which this probably refers. Though the city was delivered in a sudden and remarkable manner (see the note at Isa 29:7-8), yet it was also true that it was reduced to great distress (see isa 36; 37)
And it shall be unto me as Ariel - This phrase shows that in Isa 29:1 Jerusalem is called 'Ariel,' because it contained the great altar, and was the place of sacrifice. The word "Ariel" here is to be understood in the sense "of the hearth of the great altar;" and the meaning is, 'I will indeed make Jerusalem like the great altar; I will make it the burning place of wrath where my enemies shall be consumed as if they were on the altar of burnt sacrifice.' Thus in Isa 30:9, it is said of Yahweh that his 'fire is in Zion, and his furnace in Jerusalem.' This is a strong expression, denoting the calamity that was approaching; and though the main reference in this whole passage is to the distress that would come upon them in the invasion of Sennacherib, yet there is no impropriety in supposing that there was presented to the mind of the prophet in vision the image of the total ruin that would come yet upon the city by the Chaldeans - when the temple, the palaces, and the dwellings of the magnificent city of David would be in flames, and like a vast blazing altar consuming that which was laid upon it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:2: I will: Isa 5:25-30, Isa 10:5, Isa 10:6, Isa 10:32, Isa 17:14, Isa 24:1-12, Isa 33:7-9, Isa 36:22, Isa 37:3; Jer 32:28-32, Jer 39:4, Jer 39:5
and it shall: Or, as Bp. Lowth renders, "and it shall be unto me as the hearth of the great altar;" that is, it shall be the seat of the fire of God, which shall issue from thence to consume his enemies. The hearth of the altar is expressly called ariel by Ezekiel, Eze 43:15; which is put, in the former part of the verse, for Jerusalem, the city in which the altar was. The subject of this and the four following chapters, says Bp. Lowth, is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God's immediate and miraculous interposition on their behalf; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs and threats of punishment for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain reliance on the assistance of Egypt; and with promises of better times, both immediately to succeed, and to be expected in the future age. Isa 34:6; Eze 22:31, Eze 24:3-13, Eze 39:17; Zep 1:7, Zep 1:8; Rev 19:17, Rev 19:18
Geneva 1599
29:2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me (c) as Ariel.
(c) Your city will be full of blood as an altar on which they sacrifice.
John Gill
29:2 Yet I will distress Ariel,.... Or "straiten" it, by causing it to be besieged; and this he would do, notwithstanding their yearly sacrifices, and their observance of their solemn feasts, and other ceremonies of the law, in which they placed their confidence, and neglected weightier matters:
and there shall be heaviness and sorrow; on account of the siege; by reason of the devastations of the enemy without, made on all the cities and towns in Judea round about; and because of the famine and bloodshed in the city:
and it shall be unto me as Ariel; the whole city shall be as the altar; as that was covered with the blood and carcasses of slain beasts, so this with the blood and carcasses of men; and so the Targum,
"and I will distress the city where the altar is, and it shall be desolate and empty; and it shall be surrounded before me with the blood of the slain, as the altar is surrounded with the blood of the holy sacrifices on a solemn feast day all around;''
so Jarchi and Kimchi.
Robert Jamieson, A. R. Fausset and David Brown
29:2 Yet--rather, "Then."
heaviness . . . sorrow--rather, preserving the Hebrew paronomasia, "groaning" and "moaning."
as Ariel--either, "the city shall be as a lion of God," that is, it shall emerge from its dangers unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Is 29:6; Is 30:30; Is 31:9; Lev 10:2); or best, as Is 29:3 continues the threat, and the promise of deliverance does not come till Is 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zech 14:2), and the final glory of Israel (Is 29:17-24).
29:329:3: եւ պաշարեցից զքեզ՝ որպէս եւ Դաւիթն, եւ ածի՛ց զքեւ պատնէշ. եւ կանգնեցից շուրջ զքեւ աշտարա՛կս։
3 Ես Դաւթի պէս պիտի պաշարեմ քեզ, պատնէշեմ քեզ շուրջանակի եւ քո շուրջբոլորը աշտարակներ պիտի կանգնեցնեմ:
3 Ու քեզի դէմ շուրջանակի բանակ պիտի դնեմ, Քեզ պատնէշներով պիտի պաշարեմ, Քեզի դէմ հողաբլուրներ պիտի կանգնեցնեմ։
եւ պաշարեցից զքեզ` որպէս եւ Դաւիթն``, եւ ածից զքեւ պատնէշ, եւ կանգնեցից շուրջ զքեւ [399]աշտարակս:

29:3: եւ պաշարեցից զքեզ՝ որպէս եւ Դաւիթն, եւ ածի՛ց զքեւ պատնէշ. եւ կանգնեցից շուրջ զքեւ աշտարա՛կս։
3 Ես Դաւթի պէս պիտի պաշարեմ քեզ, պատնէշեմ քեզ շուրջանակի եւ քո շուրջբոլորը աշտարակներ պիտի կանգնեցնեմ:
3 Ու քեզի դէմ շուրջանակի բանակ պիտի դնեմ, Քեզ պատնէշներով պիտի պաշարեմ, Քեզի դէմ հողաբլուրներ պիտի կանգնեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
29:329:3 Я расположусь станом вокруг тебя и стесню тебя стражею наблюдательною, и воздвигну против тебя укрепления.
29:3 καὶ και and; even κυκλώσω κυκλοω encircle; surround ὡς ως.1 as; how Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even βαλῶ βαλλω cast; throw περὶ περι about; around σὲ σε.1 you χάρακα χαραξ palisade καὶ και and; even θήσω τιθημι put; make περὶ περι about; around σὲ σε.1 you πύργους πυργος tower
29:3 וְ wᵊ וְ and חָנִ֥יתִי ḥānˌîṯî חנה encamp כַ ḵa כְּ as † הַ the דּ֖וּר ddˌûr דּוּר circle עָלָ֑יִךְ ʕālˈāyiḵ עַל upon וְ wᵊ וְ and צַרְתִּ֤י ṣartˈî צור bind עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon מֻצָּ֔ב muṣṣˈāv מֻצָּב post וַ wa וְ and הֲקִֽימֹתִ֥י hᵃqˈîmōṯˌî קום arise עָלַ֖יִךְ ʕālˌayiḵ עַל upon מְצֻרֹֽת׃ mᵊṣurˈōṯ מְצוּרָה fortification
29:3. et circumdabo quasi spheram in circuitu tuo et iaciam contra te aggerem et munimenta ponam in obsidionem tuamAnd I will make a circle round about thee, and I will cast up a rampart against thee, and raise up bulwarks to besiege thee.
3. And I will camp against thee round about, and will lay siege against thee with a fort, and I will raise siege works against thee.
29:3. And I will surround you like a sphere all around you, and I will raise up a rampart against you, and I will set up fortifications to blockade you.
29:3. And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.
And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee:

29:3 Я расположусь станом вокруг тебя и стесню тебя стражею наблюдательною, и воздвигну против тебя укрепления.
29:3
καὶ και and; even
κυκλώσω κυκλοω encircle; surround
ὡς ως.1 as; how
Δαυιδ δαβιδ Dabid; Thavith
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
βαλῶ βαλλω cast; throw
περὶ περι about; around
σὲ σε.1 you
χάρακα χαραξ palisade
καὶ και and; even
θήσω τιθημι put; make
περὶ περι about; around
σὲ σε.1 you
πύργους πυργος tower
29:3
וְ wᵊ וְ and
חָנִ֥יתִי ḥānˌîṯî חנה encamp
כַ ḵa כְּ as
הַ the
דּ֖וּר ddˌûr דּוּר circle
עָלָ֑יִךְ ʕālˈāyiḵ עַל upon
וְ wᵊ וְ and
צַרְתִּ֤י ṣartˈî צור bind
עָלַ֨יִךְ֙ ʕālˈayiḵ עַל upon
מֻצָּ֔ב muṣṣˈāv מֻצָּב post
וַ wa וְ and
הֲקִֽימֹתִ֥י hᵃqˈîmōṯˌî קום arise
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
מְצֻרֹֽת׃ mᵊṣurˈōṯ מְצוּרָה fortification
29:3. et circumdabo quasi spheram in circuitu tuo et iaciam contra te aggerem et munimenta ponam in obsidionem tuam
And I will make a circle round about thee, and I will cast up a rampart against thee, and raise up bulwarks to besiege thee.
29:3. And I will surround you like a sphere all around you, and I will raise up a rampart against you, and I will set up fortifications to blockade you.
29:3. And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee.
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
3-4: Иерусалим так будет стеснен врагами, что жители его и говорить будут почти не в состоянии! Разве только они будут издавать какой-то шепот, как человек, придавленный к земле, или как, по представлению евреев, говорили вызывавшиеся волшебниками умершие (ср. Ис 8:19).
Adam Clarke: Commentary on the Bible - 1831
29:3: And I will camp against thee round about "And I will encamp against thee like David" - For כדור caddur, some kind of military engine, כדוד kedavid, like David, is the reading of the Septuagint, two MSS. of Kennicott's, if not two more: but though Bishop Lowth adopts this reading, I think it harsh and unnecessary.
Forts "Towers" - For מצרת metsuroth, read מצדות metsudoth: so the Septuagint and five MSS. of Dr. Kennicott's, one of them ancient, and four of De Rossi's.
Albert Barnes: Notes on the Bible - 1834
29:3: And I will camp against thee - That is, I will cause an army to pitch their tents there for a siege. God regards the armies which he would employ as under his control, and speaks of them as if he would do it himself (see the note at Isa 10:5).
Round about - (כדוּר kadû r). As in a circle; that is, he would encompass or encircle the city. The word used here דור dû r in Isa 22:18, means a ball, but here it evidently means a circle; and the sense is, that the army of the besiegers would encompass the city. A similar form of expression occurs in regard to Jerusalem in Luk 19:43 : 'For the days shall come upon thee, than thine enemies shall cast a trench (χάρακα charaka - "a rampart," a "mound") about thee σοί soi "against thee"), and "compass thee round" περικυκλώτονσί σε perikuklō sousi se, "encircle thee").' So also Luk 21:20. The Septuagint renders this, 'I will encompass thee as David did;' evidently reading it as if it were כדוּד kadû d; and Lowth observes that two manuscripts thus read it, and he himself adopts it. But the authority for correcting the Hebrew text in this way is not sufficient, nor is it necessary. The idea in the present reading is a clear one, and evidently means that the armies of Sennacherib would encompass the city.
With a mount - A rampart; a fortification. Or, rather, perhaps, the word מצב mutsâ b means a post, a military station, from יצב yâ tsab, "to place, to station." The word in this form occurs nowhere else in the Scriptures, but the word מצב matsâ b occurs in Sa1 13:23; Sa1 14:1, Sa1 14:4; Sa2 23:14, in the sense of a military post, or garrison.
I will rise forts - That is, ramparts, such as were usually thrown up against a besieged city, meaning that it should be subjected to the regular process of a siege. The Septuagint reads, Πύργου Purgou; 'Towers;' and so also two manuscripts by changing the Hebrew letter ד (d) into the Hebrew letter ר (r). But there is no necessity for altering the Hebrew text. Lowth prefers the reading of the Septuagint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:3: Kg2 18:17, Kg2 19:32, Kg2 24:11, Kg2 24:12, Kg2 25:1-4; Eze 21:22; Mat 22:7; Luk 19:43, Luk 19:44
John Gill
29:3 And I will camp against thee round about,.... Or as a "ball" or "globe" (o); a camp all around; the Lord is said to do that which the enemy should do, because it was by his will, and according to his order, and which he would succeed and prosper, and therefore the prophecy of it is the more terrible; and it might be concluded that it would certainly be fulfilled, as it was; see Lk 19:43,
and will lay siege against thee with a mount: raised up for soldiers to get up upon, and cast their arrows into the city from, and scale the walls; Kimchi and Ben Melech interpret it a wooden tower. This cannot be understood of Sennacherib's siege, for he was not suffered to raise a bank against the city, nor shoot an arrow into it, Is 37:33 but well agrees with the siege of Jerusalem by the Romans, as related by Josephus (p):
and I will raise forts against thee; from whence to batter the city; the Romans had their battering rams.
(o) "quasi pila", Piscator; "instar globi", Gataker. (p) Joseph. de Bello Jud. l. 5. c. 7. sect. 1. & c. 12. sect. 1, 2.
Robert Jamieson, A. R. Fausset and David Brown
29:3 I--Jehovah, acting through the Assyrian, &c., His instruments (Is 10:5).
mount--an artificial mound formed to out-top high walls (Is 37:33); else a station, namely, of warriors, for the siege.
round about--not fully realized under Sennacherib, but in the Roman siege (Lk 19:43; Lk 21:20).
forts--siege-towers (Deut 20:20).
29:429:4: Եւ խոնարհեսցին յերկիր բանք քո, եւ պատգամք քո ընդ գետի՛ն մտցեն. եւ եղիցի իբրեւ գետնաձայնաց բարբառ քո, եւ ՚ի յատակս բարբառն քո տկարասցի՛[9894]։ [9894] Ոմանք. Եւ եղիցին իբրեւ գետնա՛՛։ Ոսկան. Եւ յատակատակս բարբառն քո։
4 Եւ քո խօսքերը դէպի հողը պիտի խոնարհուեն, քո պատգամները գետնի մէջ մտնեն. քո կանչը պիտի լինի ինչպէս վհուկներինը, եւ հողի ընդերքում քո ձայնը պիտի տկարանայ:
4 Եւ պիտի ցածնաս ու գետնէն խօսիս Եւ քու խօսքերդ հողին տակէն պիտի լսուին Ու քու ձայնդ վհուկի ձայնին պէս գետնէն պիտի գա Եւ քու խօսքդ հողէն պիտի փսփսայ։
Եւ խոնարհեսցին յերկիր բանք քո, եւ պատգամք քո ընդ գետին մտցեն. եւ եղիցի իբրեւ գետնաձայնաց բարբառ քո, եւ ի յատակս բարբառն քո տկարասցի:

29:4: Եւ խոնարհեսցին յերկիր բանք քո, եւ պատգամք քո ընդ գետի՛ն մտցեն. եւ եղիցի իբրեւ գետնաձայնաց բարբառ քո, եւ ՚ի յատակս բարբառն քո տկարասցի՛[9894]։
[9894] Ոմանք. Եւ եղիցին իբրեւ գետնա՛՛։ Ոսկան. Եւ յատակատակս բարբառն քո։
4 Եւ քո խօսքերը դէպի հողը պիտի խոնարհուեն, քո պատգամները գետնի մէջ մտնեն. քո կանչը պիտի լինի ինչպէս վհուկներինը, եւ հողի ընդերքում քո ձայնը պիտի տկարանայ:
4 Եւ պիտի ցածնաս ու գետնէն խօսիս Եւ քու խօսքերդ հողին տակէն պիտի լսուին Ու քու ձայնդ վհուկի ձայնին պէս գետնէն պիտի գա Եւ քու խօսքդ հողէն պիտի փսփսայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:429:4 И будешь унижен, с земли будешь говорить, и глуха будет речь твоя из-под праха, и голос твой будет, как голос чревовещателя, и из-под праха шептать будет речь твоя.
29:4 καὶ και and; even ταπεινωθήσονται ταπεινοω humble; bring low οἱ ο the λόγοι λογος word; log σου σου of you; your εἰς εις into; for τὴν ο the γῆν γη earth; land καὶ και and; even εἰς εις into; for τὴν ο the γῆν γη earth; land οἱ ο the λόγοι λογος word; log σου σου of you; your δύσονται δυνω set; sink καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how οἱ ο the φωνοῦντες φωνεω call; crow ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ἡ ο the φωνή φωνη voice; sound σου σου of you; your καὶ και and; even πρὸς προς to; toward τὸ ο the ἔδαφος εδαφος ground ἡ ο the φωνή φωνη voice; sound σου σου of you; your ἀσθενήσει ασθενεω infirm; ail
29:4 וְ wᵊ וְ and שָׁפַלְתְּ֙ šāfalt שׁפל be low מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth תְּדַבֵּ֔רִי tᵊḏabbˈērî דבר speak וּ û וְ and מֵֽ mˈē מִן from עָפָ֖ר ʕāfˌār עָפָר dust תִּשַּׁ֣ח tiššˈaḥ שׁחח bow down אִמְרָתֵ֑ךְ ʔimrāṯˈēḵ אִמְרָה word וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be כְּ kᵊ כְּ as אֹ֤וב ʔˈôv אֹוב spirit of dead מֵ mē מִן from אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth קֹולֵ֔ךְ qôlˈēḵ קֹול sound וּ û וְ and מֵ mē מִן from עָפָ֖ר ʕāfˌār עָפָר dust אִמְרָתֵ֥ךְ ʔimrāṯˌēḵ אִמְרָה word תְּצַפְצֵֽף׃ tᵊṣafṣˈēf צפף whisper
29:4. humiliaberis de terra loqueris et de humo audietur eloquium tuum et erit quasi pythonis de terra vox tua et de humo eloquium tuum mussitabitThou shalt be brought down, thou shall speak out of the earth, and thy speech shall be heard out of the ground: and thy voice shall be from the earth like that of the python, and out of the earth thy speech shall mutter.
4. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust; and thy voice shall be as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.
29:4. You will be brought low. You will speak from the ground, and your eloquence will be heard from the dirt. And, from the ground, your voice will be like that of the python, and your eloquence will mumble from the dirt.
29:4. And thou shalt be brought down, [and] shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.
And thou shalt be brought down, [and] shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust:

29:4 И будешь унижен, с земли будешь говорить, и глуха будет речь твоя из-под праха, и голос твой будет, как голос чревовещателя, и из-под праха шептать будет речь твоя.
29:4
καὶ και and; even
ταπεινωθήσονται ταπεινοω humble; bring low
οἱ ο the
λόγοι λογος word; log
σου σου of you; your
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
καὶ και and; even
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
οἱ ο the
λόγοι λογος word; log
σου σου of you; your
δύσονται δυνω set; sink
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
οἱ ο the
φωνοῦντες φωνεω call; crow
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ο the
φωνή φωνη voice; sound
σου σου of you; your
καὶ και and; even
πρὸς προς to; toward
τὸ ο the
ἔδαφος εδαφος ground
ο the
φωνή φωνη voice; sound
σου σου of you; your
ἀσθενήσει ασθενεω infirm; ail
29:4
וְ wᵊ וְ and
שָׁפַלְתְּ֙ šāfalt שׁפל be low
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
תְּדַבֵּ֔רִי tᵊḏabbˈērî דבר speak
וּ û וְ and
מֵֽ mˈē מִן from
עָפָ֖ר ʕāfˌār עָפָר dust
תִּשַּׁ֣ח tiššˈaḥ שׁחח bow down
אִמְרָתֵ֑ךְ ʔimrāṯˈēḵ אִמְרָה word
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
כְּ kᵊ כְּ as
אֹ֤וב ʔˈôv אֹוב spirit of dead
מֵ מִן from
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
קֹולֵ֔ךְ qôlˈēḵ קֹול sound
וּ û וְ and
מֵ מִן from
עָפָ֖ר ʕāfˌār עָפָר dust
אִמְרָתֵ֥ךְ ʔimrāṯˌēḵ אִמְרָה word
תְּצַפְצֵֽף׃ tᵊṣafṣˈēf צפף whisper
29:4. humiliaberis de terra loqueris et de humo audietur eloquium tuum et erit quasi pythonis de terra vox tua et de humo eloquium tuum mussitabit
Thou shalt be brought down, thou shall speak out of the earth, and thy speech shall be heard out of the ground: and thy voice shall be from the earth like that of the python, and out of the earth thy speech shall mutter.
29:4. You will be brought low. You will speak from the ground, and your eloquence will be heard from the dirt. And, from the ground, your voice will be like that of the python, and your eloquence will mumble from the dirt.
29:4. And thou shalt be brought down, [and] shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.
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
29:4: And thy speech shall be low out of the dust "And from out of the dust thou shalt utter a feeble speech" - That the souls of the dead uttered a feeble stridulous sound, very different from the natural human voice, was a popular notion among the heathens as well as among the Jews. This appears from several passages of their poets; Homer, Virgil, Horace. The pretenders to the art of necromancy, who were chiefly women, had an art of speaking with a feigned voice, so as to deceive those who applied to them, by making them believe that it was the voice of the ghost. They had a way of uttering sounds, as if they were formed, not by the organs of speech, but deep in the chest, or in the belly; and were thence called εγγαστριμυθοι, ventriloqui: they could make the voice seem to come from beneath the ground, from a distant part, in another direction, and not from themselves; the better to impose upon those who consulted them. Εξεπιτηδες το γενος τουτο τον αμυδρον ηχον επιτηδευονται, ἱνα δια την ασαφειαν της φωνης τον του ψευδους αποδιδρασκωσιν ελεγχον. Psellus De Daemonibus, apud Bochart, 1 p. 731. "These people studiously acquire, and affect on purpose, this sort of obscure sound; that by the uncertainty of the voice they may the better escape being detected in the cheat. "From these arts of the necromancers the popular notion seems to have arisen, that the ghost's voice was a weak, stridulous, almost inarticulate sort of sound, very different from the speech of the living.
Albert Barnes: Notes on the Bible - 1834
29:4: And shalt speak out of the ground - (see the note at Isa 8:19). The sense here is, that Jerusalem, that had been accustomed to pride itself on its strength I would be greatly humbled and subdued. Its loud and lofty tone would be changed. It would use the suppressed language of fear and alarm as if it spoke from the dust, or in a shrill small voice, like the pretended conversers with the dead.
And thy speech shall whisper out of the dust - Margin, 'Peep,' or 'Chirp,' (see the note at Isa 8:19).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:4: thou shalt: Isa 2:11-21, Isa 3:8, Isa 51:23; Psa 44:25; Lam 1:9
whisper: Heb. peep, or chirp, Isa 8:19
Geneva 1599
29:4 And thou shalt be brought down, [and] shalt speak out of the (d) ground, and thy speech shall be low out of the dust, and thy voice shall be, like a medium, out of the ground, and thy speech shall whisper out of the dust.
(d) Your speech will be no longer be so lofty but abased and low as the very charmers who are in low places and whisper, so that their voice can scarcely by heard.
John Gill
29:4 And thou shalt be brought down,.... To the ground, and laid level with it, even the city of Jerusalem, as it was by the Romans; and as it was predicted by Christ it would, Lk 19:44 though some understand this of the humbling of the inhabitants of it, by the appearance of Sennacherib's army before it, and of which they interpret the following clauses:
and shalt speak out of the ground, and thy speech shall be low out of the dust; which some explain of the submissive language of Hezekiah to Sennacherib, and of his messengers to Rabshakeh, 4Kings 18:14 as Aben Ezra and Kimchi; but it is expressive of the great famine in Jerusalem, at the time of its siege by the Romans, when the inhabitants were so reduced by it, as that they were scarce able to speak as to be heard, and could not stand upon their legs, but fell to the ground, and lay in the dust, uttering from thence their speech, with a faint and feeble voice:
and thy voice shall be as one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust: or peep and chirp, as little birds, as Jarchi and Kimchi, as those did that had familiar spirits; and as the Heathen oracles were delivered, as if they came out of the bellies of those that spoke, or out of caves and hollow places in the earth; and this was in just retaliation to these people, who imitated such practices, and made use of such spirits; see Is 8:19.
John Wesley
29:4 And thou - Thou who now speakest so loftily, shall be humbled, and with a low voice, beg the favour of thine enemies. As one - Who, that they might possess the people with a kind of reverence and horror, used to deliver their answers with a low voice, from some cave under the ground.
Robert Jamieson, A. R. Fausset and David Brown
29:4 Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Is 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Is 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!
29:529:5: Եւ եղիցի իբրեւ զփոշի՛ անուոյ մեծութիւն ամպարշտաց. ※ եւ իբրեւ զունգ մաղեալ բազմութիւն զրկողացն քոց[9895]։ [9895] Օրինակ մի. Եւ եղիցի իբրեւ զփոշի որմոյ մեծութիւնն... եւ իբրեւ զզունկ մաղեալ։
5 Ամբարիշտների մեծութիւնը պիտի դառնայ անուի փոշու նման, քեզ զրկողների բազմութիւնը՝ մաղուած խնկի պէս:
5 Ու քու թշնամիներուդ բազմութիւնը՝ մանր փոշիի պէս Եւ քու բռնաւորներուդ բազմութիւնը անցնող մղեղի պէս պիտի ըլլայ։Ասիկա յանկարծ մէկ վայրկեանի մէջ պիտի ըլլայ։
Եւ եղիցի իբրեւ զփոշի անուոյ մեծութիւն ամպարշտաց``, եւ իբրեւ զունգ մաղեալ բազմութիւն զրկողացն քոց եւ եղիցի որչափ յական թօթափել:

29:5: Եւ եղիցի իբրեւ զփոշի՛ անուոյ մեծութիւն ամպարշտաց. ※ եւ իբրեւ զունգ մաղեալ բազմութիւն զրկողացն քոց[9895]։
[9895] Օրինակ մի. Եւ եղիցի իբրեւ զփոշի որմոյ մեծութիւնն... եւ իբրեւ զզունկ մաղեալ։
5 Ամբարիշտների մեծութիւնը պիտի դառնայ անուի փոշու նման, քեզ զրկողների բազմութիւնը՝ մաղուած խնկի պէս:
5 Ու քու թշնամիներուդ բազմութիւնը՝ մանր փոշիի պէս Եւ քու բռնաւորներուդ բազմութիւնը անցնող մղեղի պէս պիտի ըլլայ։Ասիկա յանկարծ մէկ վայրկեանի մէջ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:529:5 Множество врагов твоих будет, как мелкая пыль, и полчище лютых, как разлетающаяся плева; и это совершится внезапно, в одно мгновение.
29:5 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how κονιορτὸς κονιορτος dust ἀπὸ απο from; away τροχοῦ τροχος wheel ὁ ο the πλοῦτος πλουτος wealth; richness τῶν ο the ἀσεβῶν ασεβης irreverent καὶ και and; even ὡς ως.1 as; how χνοῦς χνους carry; bring καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how στιγμὴ στιγμη instant παραχρῆμα παραχρημα on the spot
29:5 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be כְּ kᵊ כְּ as אָבָ֥ק ʔāvˌāq אָבָק dust דַּ֖ק dˌaq דַּק thin הֲמֹ֣ון hᵃmˈôn הָמֹון commotion זָרָ֑יִךְ zārˈāyiḵ זָר strange וּ û וְ and כְ ḵᵊ כְּ as מֹ֤ץ mˈōṣ מֹץ chaff עֹבֵר֙ ʕōvˌēr עבר pass הֲמֹ֣ון hᵃmˈôn הָמֹון commotion עָֽרִיצִ֔ים ʕˈārîṣˈîm עָרִיץ ruthless וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be לְ lᵊ לְ to פֶ֥תַע fˌeṯaʕ פֶּתַע instant פִּתְאֹֽם׃ piṯʔˈōm פִּתְאֹם suddenly
29:5. et erit sicut pulvis tenuis multitudo ventilantium te et sicut favilla pertransiens multitudo eorum qui contra te praevalueruntAnd the multitude of them that fan thee, shall be like small dust: and as ashes passing away, the multitude of them that have prevailed against thee.
5. But the multitude of thy foes shall be like small dust, and the multitude of the terrible ones as chaff that passeth away: yea, it shall be at an instant suddenly.
29:5. And the multitude of those who fan you will be like fine dust. And the multitude of those who have prevailed against you will be like embers fading away.
29:5. Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: yea, it shall be at an instant suddenly.
Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: yea, it shall be at an instant suddenly:

29:5 Множество врагов твоих будет, как мелкая пыль, и полчище лютых, как разлетающаяся плева; и это совершится внезапно, в одно мгновение.
29:5
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
κονιορτὸς κονιορτος dust
ἀπὸ απο from; away
τροχοῦ τροχος wheel
ο the
πλοῦτος πλουτος wealth; richness
τῶν ο the
ἀσεβῶν ασεβης irreverent
καὶ και and; even
ὡς ως.1 as; how
χνοῦς χνους carry; bring
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
στιγμὴ στιγμη instant
παραχρῆμα παραχρημα on the spot
29:5
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
כְּ kᵊ כְּ as
אָבָ֥ק ʔāvˌāq אָבָק dust
דַּ֖ק dˌaq דַּק thin
הֲמֹ֣ון hᵃmˈôn הָמֹון commotion
זָרָ֑יִךְ zārˈāyiḵ זָר strange
וּ û וְ and
כְ ḵᵊ כְּ as
מֹ֤ץ mˈōṣ מֹץ chaff
עֹבֵר֙ ʕōvˌēr עבר pass
הֲמֹ֣ון hᵃmˈôn הָמֹון commotion
עָֽרִיצִ֔ים ʕˈārîṣˈîm עָרִיץ ruthless
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
לְ lᵊ לְ to
פֶ֥תַע fˌeṯaʕ פֶּתַע instant
פִּתְאֹֽם׃ piṯʔˈōm פִּתְאֹם suddenly
29:5. et erit sicut pulvis tenuis multitudo ventilantium te et sicut favilla pertransiens multitudo eorum qui contra te praevaluerunt
And the multitude of them that fan thee, shall be like small dust: and as ashes passing away, the multitude of them that have prevailed against thee.
29:5. And the multitude of those who fan you will be like fine dust. And the multitude of those who have prevailed against you will be like embers fading away.
29:5. Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: yea, it shall be at an instant suddenly.
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
5-8: Но недолго придется торжествовать врагам иудейским: они быстро, в одно мгновение, унесутся от стен города, как мелкая пыль или плевелы, взметаемые ветром - Господь посетит тебя. Пророк обращается к Иерусалиму с обещанием благодатного посещения или спасения Божия (ср. 24:22), которое будет состоять в том, что Господь обрушит Свой гнев на врагов Иерусалима.

[В Славянском переводе 70-и в 7-м ст. Ариил и Иерусалим обозначаются как разные города. И будет аки соние видяй во сне нощию, богатство всех языков, елицы воеваша на Ариила, и вси иже воеваша на Иерусалима, и вси собраннии нань и озлобляющии его.

Следует видимо считать, что слово Ариил использовалось евреями не как название - имя собственное, а как наименование-характеристика. Имеется много случаев, когда переводчики воспринимали словосочетания-определения как имена собственные (к примеру: Иегова - Сущий во веки веков, елохим - Творец Вселенной, адонаи - Праведный Судия. И обратно - Иегова-Ире - "Господь усмотрит". В этом случае правильнее было использовать словосочетание "Иегова-Ире" как имя собственное - местное топонимическое название. Прим. ред. ]

Ариил - в 7: ст. - обозначает, вероятно, святой город, как "очаг или алтарь Божий".

Картина разочарования ассирийцев, считавших Иерусалим уже своим, нарисована пророком чрезвычайно живо... Сначала он говорит, что самое нападение ассирийцев на Иерусалим оставит в иудеях впечатление страшного сновидения (7: ст.), а потом указывает на то, что множество народов, которые входили в состав ассирийского войска, с грустью увидят, что все надежды их поживиться богатствами Иерусалима оказались тщетными.
Adam Clarke: Commentary on the Bible - 1831
29:5: The multitude of thy strangers "The multitude of the proud" - For זריך zarayich, thy strangers, read זדים zedim, the proud, according to the Septuagint; parallel to and synonymous with עריצים aritsim, the terrible, in the next line: the ר resh was at first ד daleth in a MS. See note on Isa 25:2.
The fifth, sixth, and seventh verses contain an admirable description of the destruction of Sennacherib's army, with a beautiful variety of the most expressive and sublime images: perhaps more adapted to show the greatness, the suddenness, and horror of the event, than the means and manner by which it was effected. Compare Isa 30:30-33.
Albert Barnes: Notes on the Bible - 1834
29:5: Moreover - These verses Isa 29:5, Isa 29:7-8 contain a beautiful description of the destruction of the army of Sennacherib. Though they had laid the plan of a regular siege; though the city, in itself, would not be able to hold out against them, and all was alarm and conscious imbecility within; yet in an instant the siege would be raised, and the advancing hosts of the Assyrians would all be gone.
The multitude of thy strangers - The multitude of the strangers that shall besiege thee; called 'thy strangers,' because they besieged, or oppressed thee. The word 'strangers' here, as elsewhere, means "foreigners" (see the note at Isa 1:7; compare Isa 2:6; Isa 5:17; Isa 14:1; Isa 25:2, Isa 25:5; Isa 29:5; Isa 60:10).
Shall be like small dust - Light, fine dust that is easily dissipated by the wind.
Of the terrible ones - Of the invading, besieging army, that is so much the object of dread.
As chaff that passeth away - (see the note at Isa 17:13). This image of chaff driven before the wind, to denote the sudden and entire discomfiture of enemies, is common in the Scriptures (see Job 21:18; Psa 1:4; Psa 35:5; Hos 13:13).
Yea, it shall be at an instant suddenly - The forces of Sennacherib were destroyed in a single night by the angel of the Lord (Isa 37:36; the note at Isa 10:12, Isa 10:28-34, note), and the siege of Jerusalem was of course immediately raised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:5: the multitude: Isa 10:16-19, Isa 25:5, Isa 31:3, Isa 31:8, Isa 37:36
as chaff: Isa 17:13; Job 21:18; Psa 1:4, Psa 35:5
at an: Isa 30:13; Psa 46:5, Psa 46:6, Psa 76:5, Psa 76:6; Th1 5:3
Carl Friedrich Keil and Franz Delitzsch
29:5
Thus far does the unfolding of the hoi reach. Now follows an unfolding of the words of promise, which stand at the end of Is 29:1 : "And it proves itself to me as Ariel." Is 29:5-8 : "And the multitude of thy foes will become like finely powdered dust, and the multitude of the tyrants like chaff flying away; and it will take place suddenly, very suddenly. From Jehovah of hosts there comes a visitation with crash of thunder and earthquake and great noise, whirlwind and tempest, and the blazing up of devouring fire. And the multitude of all the nations that gather together against Ariel, and all those who storm and distress Ariel and her stronghold, will be like a vision of the night in a dream. And it is just as a hungry man dreams, and behold he eats; and when he wakes up his soul is empty: and just as a thirsty man dreams, and behold he drinks; and when he wakes up, behold, he is faint, and his soul is parched with thirst: so will it be to the multitude of the nations which gather together against the mountain of Zion." The hostile army, described four times as hâmōn, a groaning multitude, is utterly annihilated through the terrible co-operation of the forces of nature which are let loose upon them (Is 30:30, cf., Is 17:13). "There comes a visitation:" tippâqēd might refer to Jerusalem in the sense of "it will be visited" in mercy, viz., by Jehovah acting thus upon its enemies. But it is better to take it in a neuter sense: "punishment is inflicted." The simile of the dream is applied in two different ways: (1.) They will dissolve into nothing, as if they had only the same apparent existence as a vision in a dream. (2.) Their plan for taking Jerusalem will be put to shame, and as utterly brought to nought as the eating or drinking of a dreamer, which turns out to be a delusion as soon as he awakes. Just as the prophet emphatically combines two substantives from the same verbal root in Is 29:1, and two adverbs from the same verb in Is 29:5; so does he place צבא and צבה together in Is 29:7, the former with על relating to the crowding of an army for the purpose of a siege, the latter with an objective suffix (compare Ps 53:6) to the attack made by a crowded army. The metsōdâh of Ariel (i.e., the watch-tower, specula, from tsūd, to spy)
(Note: In Arabic, also, masâd signifies a lofty hill or mountain-top, from a secondary form of tsud; and massara, to lay the foundations of a fortified city (‛ı̄r mâtsōr, Ps 31:22), from tsūr.))
is the mountain of Zion mentioned afterwards in Is 29:8. כּאשׁר, as if; comp. Zech 10:6; Job 10:19. אוכל והנּה without הוּא; the personal pronoun is frequently omitted, not only in the leading participial clause, as in this instance (compare Is 26:3; Is 40:19; Ps 22:29; Job 25:2; and Khler on Zech 9:12), but also with a minor participial clause, as in Ps 7:10; Ps 55:20, and Hab 2:10. The hungering and thirsting of the waking man are attributed to his nephesh (soul: cf., Is 32:6; Is 5:14; Prov 6:30), just because the soul is the cause of the physical life, and without it the action of the senses would be followed by no sensation or experience whatever. The hungry stomach is simply the object of feeling, and everything sensitive in the bodily organism is merely the medium of sensation or feeling; that which really feels is the soul. The soul no sooner passes out of the dreaming state into a waking condition, than it feels that its desires are as unsatisfied as ever. Just like such a dream will the army of the enemy, and that victory of which it is so certain before the battle is fought, fade away into nothing.
Geneva 1599
29:5 Moreover the multitude of thy (e) strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: yea, it shall be at an instant suddenly.
(e) Your hired soldiers in whom you trusted, will be destroyed as dust or chaff in a whirlwind.
John Gill
29:5 Moreover, the multitude of thy strangers shall be like small dust,.... Or "of those that fan thee" (q), as the Vulgate Latin Version; and so the Targum,
"of those that scatter thee;''
or of thine enemies, as others; meaning the Romans, who were a strange people to them, who got the dominion over them, and scattered them abroad in the world: and the simile of "small dust", to which they are compared, is not used to express the weakness of them, but the greatness of their number, which was not to be counted, any more than the dust of the earth; see Num 23:10,
and the multitude of the terrible ones shall be as chaff that passeth away; designing the same numerous army of the Romans as before, who were terrible to the Jews: nor does this metaphor signify any imbecility in them, and much less the ruin of them, but their swiftness in executing the judgments of God upon his people, who moved as quick as chaff, or any such light thing, before a mighty wind:
yea, it shall be at an instant suddenly; either the numerous army should be suddenly before Jerusalem, or the destruction of that city should be as it were in a moment; and though the siege of it lasted long, yet the last sack and ruin of it was suddenly, and in so short a time, that it might be said to be in an instant, in a moment, as it were. The Jewish writers interpret this of the sudden destruction of Sennacherib's army by the angel, 4Kings 19:35 but the next words show that the destruction of Jerusalem is meant.
(q) "ventilantium te", V. L. "dispergentium te", Vatablus, so Targum; "hostium tuorum", Pagninus, Cocceius.
John Wesley
29:5 Strangers - Whom thou hast hired to assist thee, as indeed they did, when the Chaldeans came against them. Terrible ones - Thy great commanders, and stout soldiers. It - This destruction of thy strangers, and terrible ones shall come to pass.
Robert Jamieson, A. R. Fausset and David Brown
29:5 Moreover--rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.
strangers--foreign enemies, invaders (Is 25:2).
Tit shall be--namely, the destruction of the enemy.
at an instant--in a moment (Is 30:23).
29:629:6: Եւ եղիցի որչափ յական թօթափել ՚ի Սաբաւովթ Տեառնէ՝ այցելութիւն շարժմամբ եւ որոտմամբ եւ մեծաձայն բարբառով, մրրիկ փոթորկեալ եւ բոց հրոյ որ ուտիցէ։
6 Եւ մի ակնթարթում այցելութեան պիտի գայ Զօրութիւնների Տէրը՝ թնդիւնով, որոտումով ու բարձրաբարբառ կանչով, փոթորկուած մրրիկով եւ լափող կրակի բոցով:
6 Զօրքերու Տէրոջը կողմէ՝ Որոտումով, երկրաշարժով, մեծ ձայնով, Մրրիկով, փոթորիկով ու մաշող կրակի բոցով Այցելութիւն մը պիտի ըլլայ։
Ի Սաբաւովթ Տեառնէ այցելութիւն` շարժմամբ եւ որոտմամբ եւ մեծաձայն բարբառով, մրրիկ փոթորկեալ եւ բոց հրոյ որ ուտիցէ:

29:6: Եւ եղիցի որչափ յական թօթափել ՚ի Սաբաւովթ Տեառնէ՝ այցելութիւն շարժմամբ եւ որոտմամբ եւ մեծաձայն բարբառով, մրրիկ փոթորկեալ եւ բոց հրոյ որ ուտիցէ։
6 Եւ մի ակնթարթում այցելութեան պիտի գայ Զօրութիւնների Տէրը՝ թնդիւնով, որոտումով ու բարձրաբարբառ կանչով, փոթորկուած մրրիկով եւ լափող կրակի բոցով:
6 Զօրքերու Տէրոջը կողմէ՝ Որոտումով, երկրաշարժով, մեծ ձայնով, Մրրիկով, փոթորիկով ու մաշող կրակի բոցով Այցելութիւն մը պիտի ըլլայ։
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29:629:6 Господь Саваоф посетит тебя громом и землетрясением, и сильным гласом, бурею и вихрем, и пламенем всепожирающего огня.
29:6 παρὰ παρα from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐπισκοπὴ επισκοπη supervision; visitation γὰρ γαρ for ἔσται ειμι be μετὰ μετα with; amid βροντῆς βροντη thunder καὶ και and; even σεισμοῦ σεισμος earthquake καὶ και and; even φωνῆς φωνη voice; sound μεγάλης μεγας great; loud καταιγὶς καταιγις carry; bring καὶ και and; even φλὸξ φλοξ blaze πυρὸς πυρ fire κατεσθίουσα κατεσθιω consume; eat up
29:6 מֵ mē מִן from עִ֨ם ʕˌim עִם with יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service תִּפָּקֵ֔ד tippāqˈēḏ פקד miss בְּ bᵊ בְּ in רַ֥עַם rˌaʕam רַעַם thunder וּ û וְ and בְ vᵊ בְּ in רַ֖עַשׁ rˌaʕaš רַעַשׁ quaking וְ wᵊ וְ and קֹ֣ול qˈôl קֹול sound גָּדֹ֑ול gāḏˈôl גָּדֹול great סוּפָה֙ sûfˌā סוּפָה storm וּ û וְ and סְעָרָ֔ה sᵊʕārˈā סְעָרָה storm וְ wᵊ וְ and לַ֖הַב lˌahav לַהַב flame אֵ֥שׁ ʔˌēš אֵשׁ fire אֹוכֵלָֽה׃ ʔôḵēlˈā אכל eat
29:6. eritque repente confestim a Domino exercituum visitabitur in tonitru et commotione terrae et voce magna turbinis et tempestatis et flammae ignis devorantisAnd it shall be at an instant suddenly. A visitation shall come from the Lord of hosts in thunder, and with earthquake, and with a great noise of whirlwind and tempest; and with the flame of devouring fire.
6. She shall be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with whirlwind and tempest, and the flame of a devouring fire.
29:6. And this will happen suddenly and swiftly. It will be visited from the Lord of hosts with thunder and earthquakes, and with the great noise of a whirlwind and a storm, and with a flame of devouring fire.
29:6. Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire:

29:6 Господь Саваоф посетит тебя громом и землетрясением, и сильным гласом, бурею и вихрем, и пламенем всепожирающего огня.
29:6
παρὰ παρα from; by
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐπισκοπὴ επισκοπη supervision; visitation
γὰρ γαρ for
ἔσται ειμι be
μετὰ μετα with; amid
βροντῆς βροντη thunder
καὶ και and; even
σεισμοῦ σεισμος earthquake
καὶ και and; even
φωνῆς φωνη voice; sound
μεγάλης μεγας great; loud
καταιγὶς καταιγις carry; bring
καὶ και and; even
φλὸξ φλοξ blaze
πυρὸς πυρ fire
κατεσθίουσα κατεσθιω consume; eat up
29:6
מֵ מִן from
עִ֨ם ʕˌim עִם with
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
תִּפָּקֵ֔ד tippāqˈēḏ פקד miss
בְּ bᵊ בְּ in
רַ֥עַם rˌaʕam רַעַם thunder
וּ û וְ and
בְ vᵊ בְּ in
רַ֖עַשׁ rˌaʕaš רַעַשׁ quaking
וְ wᵊ וְ and
קֹ֣ול qˈôl קֹול sound
גָּדֹ֑ול gāḏˈôl גָּדֹול great
סוּפָה֙ sûfˌā סוּפָה storm
וּ û וְ and
סְעָרָ֔ה sᵊʕārˈā סְעָרָה storm
וְ wᵊ וְ and
לַ֖הַב lˌahav לַהַב flame
אֵ֥שׁ ʔˌēš אֵשׁ fire
אֹוכֵלָֽה׃ ʔôḵēlˈā אכל eat
29:6. eritque repente confestim a Domino exercituum visitabitur in tonitru et commotione terrae et voce magna turbinis et tempestatis et flammae ignis devorantis
And it shall be at an instant suddenly. A visitation shall come from the Lord of hosts in thunder, and with earthquake, and with a great noise of whirlwind and tempest; and with the flame of devouring fire.
29:6. And this will happen suddenly and swiftly. It will be visited from the Lord of hosts with thunder and earthquakes, and with the great noise of a whirlwind and a storm, and with a flame of devouring fire.
29:6. Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
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Albert Barnes: Notes on the Bible - 1834
29:6: Thou shalt be visited - This is an address to the mighty army of the Assyrian. Such transitions are not uncommon in the writings of Isaiah. His eye seems to have been directed in vision to the hosts of Sennacherib, and to their sudden dispersion and destruction Isa 29:5, and by a sudden, but not unnatural transition, he turns and addresses the army itself, with the assurance that it should be punished (compare Isa 30:30).
With thunder ... - The army of the Assyrian was cut off by an angel sent forth from God Isa 37:36. It is "possible" that all the agents here referred to may have been employed in the destruction of the Assyrian host, though they are not particularly specified in the history. But it is not absolutely. necessary to understand this verse in this manner. The image of thunder, earthquakes, and lightning, is an impressive representation of sudden and awful judgment in any manner. The sense is, that they should be suddenly destroyed by the direct visitation of God (see Isa 9:5; Isa 26:11).
And the flame of devouring fire - Lightning, that seems to "devour," or that suddenly consumes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:6: Isa 5:26-30, Isa 28:2, Isa 30:30, Isa 33:11-14; Sa1 2:10, Sa1 12:17, Sa1 12:18; Sa2 22:14; Mat 24:7; Mar 13:8; Luk 21:11; Rev 11:13, Rev 11:19, Rev 16:18
John Gill
29:6 Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise,.... That is, not the multitude of strangers and terrible ones, unless they could be understood of the wicked among the Jews; but thou Ariel, or Jerusalem, shalt be punished by the Lord of hosts; for this visitation or punishment was from him, for their sins and iniquities; the Romans were only the instruments he made use of, and the executioners of his vengeance; which was attended with thunder in the heavens, a shaking of the earth, and a great noise or voice heard in the temple, saying, let us depart hence; at which time comets were seen in the heavens, and chariots and armed men in the air, and one of the gates of the temple opened of itself (r): it is added,
with storm and tempest, and the flame of devouring fire; with which the temple was burnt by the Roman army, when it came in like a storm and tempest, and carried all before it.
(r) Joseph. de Bello Jud. l. 6. c. 5. sect. 5.
John Wesley
29:6 Thou - Thou, O Jerusalem. Fire - With dreadful judgments, which are frequently expressed by these metaphors.
Robert Jamieson, A. R. Fausset and David Brown
29:6 Thou--the Assyrian army.
thunder, &c.--not literally, in the case of the Assyrians (Is 37:36); but figuratively for an awful judgment (Is 30:30; Is 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zech 14:4).
29:729:7: Եւ եղիցի՝ որպէս ոք զի տեսանիցէ երա՛զ ՚ի տեսլեան գիշերոյ, մեծութիւն ամենայն հեթանոսաց յարձակելոց ՚ի վերայ Երուսաղեմի. եւ ամենայն ժողովելոցն ՚ի վերայ նորա, եւ որ նեղեցինն զնա[9896]։ [9896] Ոմանք. Որպէս զի տեսանիցէ ոք երազ... եւ որ նեղիցեն զնա։ ՚Ի լուս՛՛. ՚ի վերայ՝ Երուսաղեմի, նշանակի՝ սիմ. Արիէլի։
7 Ինչպէս գիշերուայ երազի մէջ յայտնուած տեսիլքում, բոլոր հեթանոսների բազմութիւնը յարձակուելու է Երուսաղէմի ու այնտեղ հաւաքուածների վրայ, նաեւ նրանց վրայ, որոնք նեղում են նրան:
7 Արիէլին վրայ պատերազմի եկող բոլոր ազգերուն բազմութիւնը Եւ այս քաղաքին վրայ ու անոր պարիսպներուն վրայ բոլոր յարձակողները Ու զանիկա պաշարողները Գիշերը տեսնուած երազի պէս պիտի ըլլան։
Եւ եղիցի, որպէս ոք զի տեսանիցէ երազ ի տեսլեան գիշերոյ, մեծութիւն ամենայն հեթանոսաց յարձակելոց ի վերայ [400]Երուսաղեմի եւ ամենայն ժողովելոցն ի վերայ նորա, եւ որ նեղեցինն զնա:

29:7: Եւ եղիցի՝ որպէս ոք զի տեսանիցէ երա՛զ ՚ի տեսլեան գիշերոյ, մեծութիւն ամենայն հեթանոսաց յարձակելոց ՚ի վերայ Երուսաղեմի. եւ ամենայն ժողովելոցն ՚ի վերայ նորա, եւ որ նեղեցինն զնա[9896]։
[9896] Ոմանք. Որպէս զի տեսանիցէ ոք երազ... եւ որ նեղիցեն զնա։ ՚Ի լուս՛՛. ՚ի վերայ՝ Երուսաղեմի, նշանակի՝ սիմ. Արիէլի։
7 Ինչպէս գիշերուայ երազի մէջ յայտնուած տեսիլքում, բոլոր հեթանոսների բազմութիւնը յարձակուելու է Երուսաղէմի ու այնտեղ հաւաքուածների վրայ, նաեւ նրանց վրայ, որոնք նեղում են նրան:
7 Արիէլին վրայ պատերազմի եկող բոլոր ազգերուն բազմութիւնը Եւ այս քաղաքին վրայ ու անոր պարիսպներուն վրայ բոլոր յարձակողները Ու զանիկա պաշարողները Գիշերը տեսնուած երազի պէս պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
29:729:7 И как сон, как ночное сновидение, будет множество всех народов, воюющих против Ариила, и всех выступивших против него и укреплений его и стеснивших его.
29:7 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ὁ ο the ἐνυπνιαζόμενος ενυπνιαζομαι dream ἐν εν in ὕπνῳ υπνος slumber; sleep ὁ ο the πλοῦτος πλουτος wealth; richness τῶν ο the ἐθνῶν εθνος nation; caste πάντων πας all; every ὅσοι οσος as much as; as many as ἐπεστράτευσαν επιστρατευω in; on Αριηλ αριηλ and; even πάντες πας all; every οἱ ο the στρατευσάμενοι στρατευω campaign; soldier ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even πάντες πας all; every οἱ ο the συνηγμένοι συναγω gather ἐπ᾿ επι in; on αὐτὴν αυτος he; him καὶ και and; even θλίβοντες θλιβω pressure; press against αὐτήν αυτος he; him
29:7 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כַּֽ kˈa כְּ as חֲלֹום֙ ḥᵃlôm חֲלֹום dream חֲזֹ֣ון ḥᵃzˈôn חָזֹון vision לַ֔יְלָה lˈaylā לַיְלָה night הֲמֹון֙ hᵃmôn הָמֹון commotion כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people הַ ha הַ the צֹּבְאִ֖ים ṣṣōvᵊʔˌîm צבא serve עַל־ ʕal- עַל upon אֲרִיאֵ֑ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem] וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צֹבֶ֨יהָ֙ ṣōvˈeʸhā צֹבֶה [uncertain] וּ û וְ and מְצֹ֣דָתָ֔הּ mᵊṣˈōḏāṯˈāh מְצֹודָה net וְ wᵊ וְ and הַ ha הַ the מְּצִיקִ֖ים mmᵊṣîqˌîm צוק oppress לָֽהּ׃ lˈāh לְ to
29:7. et erit sicut somnium visionis nocturnae multitudo omnium gentium quae dimicaverunt contra Arihel et omnes qui militaverunt et obsederunt et praevaluerunt adversus eamAnd the multitude of all nations that have fought against Ariel, shall be as the dream of a vision by night, and all that have fought, and besieged and prevailed against it.
7. And the multitude of all the nations that fight against Ariel, even all that fight against her and her strong hold, and that distress her, shall be as a dream, a vision of the night.
29:7. And the multitude of all the nations that have struggled against Ariel will be like the dream of a vision by night, along with all who have battled, and besieged, and prevailed against it.
29:7. And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.
And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision:

29:7 И как сон, как ночное сновидение, будет множество всех народов, воюющих против Ариила, и всех выступивших против него и укреплений его и стеснивших его.
29:7
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ο the
ἐνυπνιαζόμενος ενυπνιαζομαι dream
ἐν εν in
ὕπνῳ υπνος slumber; sleep
ο the
πλοῦτος πλουτος wealth; richness
τῶν ο the
ἐθνῶν εθνος nation; caste
πάντων πας all; every
ὅσοι οσος as much as; as many as
ἐπεστράτευσαν επιστρατευω in; on
Αριηλ αριηλ and; even
πάντες πας all; every
οἱ ο the
στρατευσάμενοι στρατευω campaign; soldier
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
πάντες πας all; every
οἱ ο the
συνηγμένοι συναγω gather
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
καὶ και and; even
θλίβοντες θλιβω pressure; press against
αὐτήν αυτος he; him
29:7
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כַּֽ kˈa כְּ as
חֲלֹום֙ ḥᵃlôm חֲלֹום dream
חֲזֹ֣ון ḥᵃzˈôn חָזֹון vision
לַ֔יְלָה lˈaylā לַיְלָה night
הֲמֹון֙ hᵃmôn הָמֹון commotion
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
הַ ha הַ the
צֹּבְאִ֖ים ṣṣōvᵊʔˌîm צבא serve
עַל־ ʕal- עַל upon
אֲרִיאֵ֑ל ʔᵃrîʔˈēl אֲרִיאֵל [part of Jerusalem]
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צֹבֶ֨יהָ֙ ṣōvˈeʸhā צֹבֶה [uncertain]
וּ û וְ and
מְצֹ֣דָתָ֔הּ mᵊṣˈōḏāṯˈāh מְצֹודָה net
וְ wᵊ וְ and
הַ ha הַ the
מְּצִיקִ֖ים mmᵊṣîqˌîm צוק oppress
לָֽהּ׃ lˈāh לְ to
29:7. et erit sicut somnium visionis nocturnae multitudo omnium gentium quae dimicaverunt contra Arihel et omnes qui militaverunt et obsederunt et praevaluerunt adversus eam
And the multitude of all nations that have fought against Ariel, shall be as the dream of a vision by night, and all that have fought, and besieged and prevailed against it.
29:7. And the multitude of all the nations that have struggled against Ariel will be like the dream of a vision by night, along with all who have battled, and besieged, and prevailed against it.
29:7. And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:7: As a dream - This is the beginning of the comparison, which is pursued and applied in the next verse. Sennacherib and his mighty army are not compared to a dream because of their sudden disappearance; but the disappointment of their eager hopes is compared to what happens to a hungry and thirsty man, when he awakes from a dream in which fancy had presented to him meat and drink in abundance, and finds it nothing but a vain illusion. The comparison is elegant and beautiful in the highest degree, well wrought up, and perfectly suited to the end proposed. The image is extremely natural, but not obvious: it appeals to our inward feelings, not to our outward senses; and is applied to an event in its concomitant circumstances exactly similar, but in its nature totally different. See De S. Poes. Hebr. Praelect. 12. For beauty and ingenuity it may fairly come in competition with one of the most elegant of Virgil, greatly improved from Homer, Iliad 22:199, where he has applied to a different purpose, but not so happily, the same image of the ineffectual working of imagination in a dream: -
Ac veluti in somnis, oculos ubi languida pressit
Nocte quies, necquicquam avidos extendere cursus
Velle videmur, et in mediis conatibus aegri
Succidimus; non lingua valet, non corpore notae
Sufficiunt vires, nec vox, nec verba sequuntur.
Aen., 12:908.
"And as, when slumber seals the closing sight,
The sick wild fancy labors in the night;
Some dreadful visionary foe we shun
With airy strides, but strive in vain to run;
In vain our baffled limbs their powers essay;
We faint, we struggle, sink, and fall away;
Drain'd of our strength, we neither fight nor fly,
And on the tongue the struggling accents die."
Pitt.
Lucretius expresses the very same image with Isaiah: -
Ut bibere in somnis sitiens quum quaerit, et humor
Non datur, ardorem in membris qui stinguere possit;
Sed laticum simulacra petit, frustraque laborat,
In medioque sitit torrenti flumine potans.
As a thirsty man desires to drink in his sleep,
And has no fluid to allay the heat within,
But vainly labors to catch the image of rivers,
And is parched up while fancying that he is drinking at a full stream.
Bishop Stock's translation of the prophet's text is both elegant and just: -
"As when a hungry man dreameth; and, lo! he is eating:
And he awaketh; and his appetite is unsatisfied.
And as a thirsty man dreameth; and, lo! he is drinking:
And he awaketh; and, lo! he is faint,
And his appetite craveth."
Lucretius almost copies the original.
All that fight against her and her munition "And all their armies and their towers" - For צביה ומצדתה tsobeyha umetsodathah, I read, with the Chaldee, צבאם ומצדתם tsebaam umetsodatham.
Albert Barnes: Notes on the Bible - 1834
29:7: And the multitude of all the nations - The Assyrians, and their allied hosts.
And her munition - Her fortresses, castles, places of strength Sa2 5:7; Ecc 9:14; Eze 19:9.
Shall be as a dream of a night vision - In a dream we seem to see the objects of which we think as really as when awake, and hence, they are called visions, and visions of the night Gen 46:2; Job 4:13; Job 7:14; Dan 2:28; Dan 4:5; Dan 7:1, Dan 7:7, Dan 7:13, Dan 7:15. The specific idea here is not that of the "suddenness" with which objects seen in a dream appear and then vanish, but it is that which occurs in Isa 29:8, of one who dreams of eating and drinking, but who awakes, and is hungry and thirsty still. So it was with the Assyrian. He had set his heart on the wealth of Jerusalem. He had earnestly desired to possess that city - as a hungry man desires to satisfy the cravings of his appetite. But it would be like the vision of the night; and on that fatal morning on which he should awake from his fond dream Isa 37:36, he would find all his hopes dissipated, and the longcherished desire of his soul unsatisfied still.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:7: the multitude: Isa 37:36, Isa 41:11, Isa 41:12; Jer 25:31-33, Jer 51:42-44; Nah 1:3-12; Zac 12:3-5; Zac 14:1-3, Zac 14:12-15; Rev 20:8, Rev 20:9
that distress: Isa 29:2
as a dream: Job 20:8; Psa 73:20
Geneva 1599
29:7 And the (f) multitude of all the nations that fight against Ariel, even all that fight against her and her strong hold, and that distress her, shall be as a dream of a night vision.
(f) The enemies that I will bring to destroy you, and that which you place your vain trust in will come at unawares even as a dream in the night. Some read as if this was a comfort to the Church for the destruction of their enemies.
John Gill
29:7 And the multitude of all the nations that fight against Ariel,.... The Roman army, which consisted of men of all nations, that fought against Jerusalem; the city in which was the altar, as the Targum paraphrases it:
even all that fight against her, and her munition, and that distress her; that besieged it, and endeavoured to demolish its walls, towns, and fortifications, as they did:
shall be as a dream of a night vision: meaning either that the Roman empire should quickly fall, and pass away, and come to nothing, like a dream in the night, as it soon began to decay after the destruction of Jerusalem, and also the Pagan religion in it; or that the Roman army would be disappointed at the taking of the city, expecting to find much riches, and a great spoil, and should not; and so be like a man that dreams, and fancies he is in the possession of what he craves, but, when he awakes, finds he has got nothing. This is more largely exemplified in the following verse Is 29:8.
Robert Jamieson, A. R. Fausset and David Brown
29:7 munition--fortress.
29:829:8: Եւ եղիցին որպէս որք յերազի քաղցեալ իցեն՝ եւ ուտիցեն. եւ իբրեւ յառնիցեն՝ զո՛ւր է տեսիլն. եւ զոր օրինակ ծարաւի՛ ոք իցէ յերազի եւ ըմպիցէ. եւ յառնիցէ՝ եւ դարձեալ ծարաւիցի, ՚ի զո՛ւր յուսացաւ անձն նորա. ա՛յնպէս եղիցի մեծութիւն ամենայն հեթանոսաց, որ զօրաժողո՛վ եղեն ՚ի վերայ Երուսաղեմի՝ եւ ՚ի վերայ լերին Սիովնի։
8 Բայց ինչպէս որ երազի մէջ քաղց են զգում եւ ուտում ու արթնանալով տեսնում, որ դա սին երազ էր, եւ կամ ինչպէս մէկը, որ երազում ծարաւում է եւ խմում ու արթնանալով նորից ծարաւ է մնում, եւ իզուր է անցնում հոգու այդ ցանկութիւնը, -այդպէս պիտի լինի նաեւ բոլոր հեթանոսների մեծութիւնը, որոնք զօրքով հաւաքուեցին եւ ելան ընդդէմ Երուսաղէմի եւ Սիոն լերան:
8 Ինչպէս անօթի եղողը երազին մէջ կը տեսնէ թէ կերակուր կ’ուտէ, Բայց արթննալէն ետքը փորը անօթի կը մնայ, Ինչպէս ծարաւ մարդը երազին մէջ կը տեսնէ թէ ջուր կը խմէ, Բայց արթննալէն ետքը կը մարի ու հոգին կը պապակի, Այնպէս պիտի ըլլայ բոլոր ազգերուն բազմութեանը, Որ Սիօնի լերանը դէմ պատերազմի կու գայ։
Եւ եղիցին` որպէս որք յերազի քաղցեալ իցեն եւ ուտիցեն, եւ իբրեւ յառնիցեն` զուր է տեսիլն. եւ զոր օրինակ ծարաւի ոք իցէ յերազի եւ ըմպիցէ, եւ յառնիցէ` եւ դարձեալ ծարաւիցի, ի զուր յուսացաւ անձն նորա. այնպէս եղիցի մեծութիւն ամենայն հեթանոսաց, որ զօրաժողով եղեն [401]ի վերայ Երուսաղեմի եւ`` ի վերայ լերին Սիոնի:

29:8: Եւ եղիցին որպէս որք յերազի քաղցեալ իցեն՝ եւ ուտիցեն. եւ իբրեւ յառնիցեն՝ զո՛ւր է տեսիլն. եւ զոր օրինակ ծարաւի՛ ոք իցէ յերազի եւ ըմպիցէ. եւ յառնիցէ՝ եւ դարձեալ ծարաւիցի, ՚ի զո՛ւր յուսացաւ անձն նորա. ա՛յնպէս եղիցի մեծութիւն ամենայն հեթանոսաց, որ զօրաժողո՛վ եղեն ՚ի վերայ Երուսաղեմի՝ եւ ՚ի վերայ լերին Սիովնի։
8 Բայց ինչպէս որ երազի մէջ քաղց են զգում եւ ուտում ու արթնանալով տեսնում, որ դա սին երազ էր, եւ կամ ինչպէս մէկը, որ երազում ծարաւում է եւ խմում ու արթնանալով նորից ծարաւ է մնում, եւ իզուր է անցնում հոգու այդ ցանկութիւնը, -այդպէս պիտի լինի նաեւ բոլոր հեթանոսների մեծութիւնը, որոնք զօրքով հաւաքուեցին եւ ելան ընդդէմ Երուսաղէմի եւ Սիոն լերան:
8 Ինչպէս անօթի եղողը երազին մէջ կը տեսնէ թէ կերակուր կ’ուտէ, Բայց արթննալէն ետքը փորը անօթի կը մնայ, Ինչպէս ծարաւ մարդը երազին մէջ կը տեսնէ թէ ջուր կը խմէ, Բայց արթննալէն ետքը կը մարի ու հոգին կը պապակի, Այնպէս պիտի ըլլայ բոլոր ազգերուն բազմութեանը, Որ Սիօնի լերանը դէմ պատերազմի կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
29:829:8 И как голодному снится, будто он ест, но пробуждается, и душа его тоща; и как жаждущему снится, будто он пьет, но пробуждается, и вот он томится, и душа его жаждет: то же будет и множеству всех народов, воюющих против горы Сиона.
29:8 καὶ και and; even ἔσονται ειμι be ὡς ως.1 as; how οἱ ο the ἐν εν in ὕπνῳ υπνος slumber; sleep πίνοντες πινω drink καὶ και and; even ἔσθοντες εσθιω eat; consume καὶ και and; even ἐξαναστάντων εξανιστημι resurrect out; stand up from μάταιον ματαιος superficial αὐτῶν αυτος he; him τὸ ο the ἐνύπνιον ενυπνιον dream καὶ και and; even ὃν ος who; what τρόπον τροπος manner; by means ἐνυπνιάζεται ενυπνιαζομαι dream ὁ ο the διψῶν διψαω thirsty ὡς ως.1 as; how πίνων πινω drink καὶ και and; even ἐξαναστὰς εξανιστημι resurrect out; stand up from ἔτι ετι yet; still διψᾷ διψαω thirsty ἡ ο the δὲ δε though; while ψυχὴ ψυχη soul αὐτοῦ αυτος he; him εἰς εις into; for κενὸν κενος hollow; empty ἤλπισεν ελπιζω hope οὕτως ουτως so; this way ἔσται ειμι be ὁ ο the πλοῦτος πλουτος wealth; richness πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste ὅσοι οσος as much as; as many as ἐπεστράτευσαν επιστρατευω in; on τὸ ο the ὄρος ορος mountain; mount Σιων σιων Siōn; Sion
29:8 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יַחֲלֹ֨ם yaḥᵃlˌōm חלם dream הָ hā הַ the רָעֵ֜ב rāʕˈēv רָעֵב hungry וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold אֹוכֵ֗ל ʔôḵˈēl אכל eat וְ wᵊ וְ and הֵקִיץ֮ hēqîṣ קיץ pass summer וְ wᵊ וְ and רֵיקָ֣ה rêqˈā רֵיק empty נַפְשֹׁו֒ nafšˌô נֶפֶשׁ soul וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַחֲלֹ֤ם yaḥᵃlˈōm חלם dream הַ ha הַ the צָּמֵא֙ ṣṣāmˌē צָמֵא thirsty וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold שֹׁתֶ֔ה šōṯˈeh שׁתה drink וְ wᵊ וְ and הֵקִיץ֙ hēqîṣ קיץ pass summer וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold עָיֵ֔ף ʕāyˈēf עָיֵף faint וְ wᵊ וְ and נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul שֹׁוקֵקָ֑ה šôqēqˈā שֹׁוקֵק narrow כֵּ֣ן kˈēn כֵּן thus יִֽהְיֶ֗ה yˈihyˈeh היה be הֲמֹון֙ hᵃmôn הָמֹון commotion כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people הַ ha הַ the צֹּבְאִ֖ים ṣṣōvᵊʔˌîm צבא serve עַל־ ʕal- עַל upon הַ֥ר hˌar הַר mountain צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion
29:8. et sicuti somniat esuriens et comedit cum autem fuerit expertus vacua est anima eius et sicut somniat sitiens et bibit et postquam fuerit expergefactus lassus adhuc sitit et anima eius vacua est sic erit multitudo omnium gentium quae dimicaverunt contra montem SionAnd as he that is hungry dreameth, and eateth, but when he is awake, his soul is empty: and as he that is thirsty dreameth, and drinketh and after he is awake, is yet faint with thirst, and his soul is empty: so shall be the multitude of all the Gentiles, that have fought against mount Sion.
8. And it shall be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.
29:8. And it will be like one who is hungry and dreams of eating, but, when he has been awakened, his soul is empty. And it will be like one who is thirsty and dreams of drinking, but, after he has been awakened, he still languishes in thirst, and his soul is empty. So shall the multitude of all the nations be, who have struggled against Mount Zion.
29:8. It shall even be as when an hungry [man] dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, [he is] faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.
It shall even be as when an hungry [man] dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, [he is] faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion:

29:8 И как голодному снится, будто он ест, но пробуждается, и душа его тоща; и как жаждущему снится, будто он пьет, но пробуждается, и вот он томится, и душа его жаждет: то же будет и множеству всех народов, воюющих против горы Сиона.
29:8
καὶ και and; even
ἔσονται ειμι be
ὡς ως.1 as; how
οἱ ο the
ἐν εν in
ὕπνῳ υπνος slumber; sleep
πίνοντες πινω drink
καὶ και and; even
ἔσθοντες εσθιω eat; consume
καὶ και and; even
ἐξαναστάντων εξανιστημι resurrect out; stand up from
μάταιον ματαιος superficial
αὐτῶν αυτος he; him
τὸ ο the
ἐνύπνιον ενυπνιον dream
καὶ και and; even
ὃν ος who; what
τρόπον τροπος manner; by means
ἐνυπνιάζεται ενυπνιαζομαι dream
ο the
διψῶν διψαω thirsty
ὡς ως.1 as; how
πίνων πινω drink
καὶ και and; even
ἐξαναστὰς εξανιστημι resurrect out; stand up from
ἔτι ετι yet; still
διψᾷ διψαω thirsty
ο the
δὲ δε though; while
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
εἰς εις into; for
κενὸν κενος hollow; empty
ἤλπισεν ελπιζω hope
οὕτως ουτως so; this way
ἔσται ειμι be
ο the
πλοῦτος πλουτος wealth; richness
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
ὅσοι οσος as much as; as many as
ἐπεστράτευσαν επιστρατευω in; on
τὸ ο the
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
29:8
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יַחֲלֹ֨ם yaḥᵃlˌōm חלם dream
הָ הַ the
רָעֵ֜ב rāʕˈēv רָעֵב hungry
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֹוכֵ֗ל ʔôḵˈēl אכל eat
וְ wᵊ וְ and
הֵקִיץ֮ hēqîṣ קיץ pass summer
וְ wᵊ וְ and
רֵיקָ֣ה rêqˈā רֵיק empty
נַפְשֹׁו֒ nafšˌô נֶפֶשׁ soul
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַחֲלֹ֤ם yaḥᵃlˈōm חלם dream
הַ ha הַ the
צָּמֵא֙ ṣṣāmˌē צָמֵא thirsty
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
שֹׁתֶ֔ה šōṯˈeh שׁתה drink
וְ wᵊ וְ and
הֵקִיץ֙ hēqîṣ קיץ pass summer
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
עָיֵ֔ף ʕāyˈēf עָיֵף faint
וְ wᵊ וְ and
נַפְשֹׁ֖ו nafšˌô נֶפֶשׁ soul
שֹׁוקֵקָ֑ה šôqēqˈā שֹׁוקֵק narrow
כֵּ֣ן kˈēn כֵּן thus
יִֽהְיֶ֗ה yˈihyˈeh היה be
הֲמֹון֙ hᵃmôn הָמֹון commotion
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
הַ ha הַ the
צֹּבְאִ֖ים ṣṣōvᵊʔˌîm צבא serve
עַל־ ʕal- עַל upon
הַ֥ר hˌar הַר mountain
צִיֹּֽון׃ ס ṣiyyˈôn . s צִיֹּון Zion
29:8. et sicuti somniat esuriens et comedit cum autem fuerit expertus vacua est anima eius et sicut somniat sitiens et bibit et postquam fuerit expergefactus lassus adhuc sitit et anima eius vacua est sic erit multitudo omnium gentium quae dimicaverunt contra montem Sion
And as he that is hungry dreameth, and eateth, but when he is awake, his soul is empty: and as he that is thirsty dreameth, and drinketh and after he is awake, is yet faint with thirst, and his soul is empty: so shall be the multitude of all the Gentiles, that have fought against mount Sion.
29:8. And it will be like one who is hungry and dreams of eating, but, when he has been awakened, his soul is empty. And it will be like one who is thirsty and dreams of drinking, but, after he has been awakened, he still languishes in thirst, and his soul is empty. So shall the multitude of all the nations be, who have struggled against Mount Zion.
29:8. It shall even be as when an hungry [man] dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, [he is] faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.
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
29:8: It shall even be ... - This is a most striking figure representing the earnest desire of the Assyrian to possess the city of Jerusalem, and his utter disappointment. The comparison is elegant and beautiful in the highest degree. It is performed up to great perfection; and is perfectly suited to illustrate the object in view. The same image substantially is found in the classic writers; and this, says Lowth, may, for beauty and ingenuity, fairly come in competition with one of the most elegant of Virgil (greatly improved from Homer, "Iliad" xxii. 119), where he has applied to a different purpose, but not so happily, the same image of the ineffectual workings of the imagination in a dream:
Ac veluti in somnis oculos ubi languida pressit
Nocte quies, nequicquam avidos extendere cursus
Velle videmur, et in mediis conatibus aegri
Succidimus; non lingua valet, non corpore notae
Sufficiunt vires; nec, vox, nec verba scquuniur.
AEniad xii. 908.
And as when slumber seals the closing sight,
The sick wild fancy labors in the night,
Some dreadful visionary foe we shun,
With airy strides, but strive in vain to run;
In vain our baffled limbs their powers essay,
We faint, we struggle, sink, and fall away;
Drained of our strength we neither fight nor fly,
And on the tongue the struggling accents die.
Pitt.
See also Lucretius (iv. 10-19), who also expresses the same image as Isaiah. As the simile of the prophet is drawn from nature, an extract which describes the actual occurrence of such a circumstance will be agreeable. 'The scarcity of water,' says Park, 'was greater here at Bubaker than at Benown. Day and night the wells were crowded with cattle lowing, and fighting with each other to come at the trough. Excessive thirst made many of them furious; others being too weak to contend for the water, endeavored to quench their thirst by devouring the black mud from the gutters near the wells; which they did with great avidity, though it was commonly fatal to them. This great scarcity of water was felt by all the people of the camp; and by none more than myself. I begged water from the negro slaves that attended the camp, but with very indifferent success, for though I let no opportunity slip, and was very urgent in my solicitations both to the Moors and to the negroes, I was but ill supplied, and frequently passed the night in the situation of Tantalus. No sooner had I shut my eyes, than fancy would convey me to the streams and rivera of my native land; there, as I wandered along the verdant bank, I surveyed the clear stream with transport, and hastened to swallow the delightful draught; but alas! disappointment awakened me, and I found myself a lonely captive, perishing of thirst amid the wilds of Africa.' ("Travels in Africa").
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:8: as when: Isa 10:7-16; Ch2 32:21
behold: Isa 44:12
Geneva 1599
29:8 It shall even be as when an hungry [man] dreameth, and, behold, (g) he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, [he is] faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.
(g) That is, he thinks that he eats.
John Gill
29:8 It shall be even as when a hungry man dreameth, and, behold, he eateth,.... That is, he dreams of food, and imagines it before him, and that he is really eating it:
but he awaketh, and his soul is empty; his stomach is empty when he awakes, and he finds he has not ate anything at all:
or as when a thirsty man dreameth, and, behold, he drinketh: who fancies that he has got a cup of liquor in his hand, and at his mouth, and is drinking it with a great deal of eagerness and pleasure:
but he awaketh, and, behold, he is faint, and his soul hath appetite; when he awakes, he is not at all refreshed with his imaginary drinking, but still desires liquor to revive his fainting spirits, and extinguish his thirst:
so shall the multitude of all the nations be, that fight against Mount Zion; either shall quickly perish; or, having raised their expectations, and pleased themselves with the booty they should obtain, of which they thought themselves sure, shall find themselves mistaken, and all like an illusive dream. Some interpret this of the disappointment of Sennacherib's army; and others of the insatiable cruelty of the Chaldeans; but rather, if the above sense pleases not, it would be better to understand it of the Jews, who, amidst their greatest danger, flattered themselves with the hope of deliverance, which was all a dream and an illusion; and to which sense the following words seem to incline.
John Wesley
29:8 His soul - His appetite or desire is unsatisfied. So - No less unsatisfied and insatiable; they shall be always thirsting after more of your blood.
Robert Jamieson, A. R. Fausset and David Brown
29:8 Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Ps 73:20); their dream shall be dissipated on the fatal morning (Is 37:36).
soul--simply his appetite: he is still thirsty.
29:929:9: Զարմացարո՛ւք. յիմարեցարո՛ւք. թմբրեցարո՛ւք, եւ առաւե՛լ թմբրեցարուք. արբեցարո՛ւք ո՛չ ՚ի գինւոյ եւ ո՛չ ՚ի ցքւոյ[9897]։ [9897] Ոմանք. Եւ առաւել թմբրեցարուք, որ արբեալդ էք, եւ ոչ ՚ի գինւոյ, եւ ոչ ՚ի ցքոյ։
9 Ապշահար եղաք, յիմարացաք, թմրեցիք, է՛լ աւելի թմրեցիք, հարբեցիք, բայց ո՛չ գինուց եւ ո՛չ էլ օղուց.
9 Ապշեցէ՛ք ու զարմացէ՛ք, Շլացէ՛ք ու թմրեցէ՛ք. Անոնք արբած են, բայց գինիէն չէ. Անոնք կ’երերան, բայց ցքիէն չէ
Զարմացարուք, յիմարեցարուք, թմբրեցարուք, եւ առաւել թմբրեցարուք, որ արբեալքդ էք եւ ոչ ի գինւոյ, [402]եւ ոչ ի ցքւոյ:

29:9: Զարմացարո՛ւք. յիմարեցարո՛ւք. թմբրեցարո՛ւք, եւ առաւե՛լ թմբրեցարուք. արբեցարո՛ւք ո՛չ ՚ի գինւոյ եւ ո՛չ ՚ի ցքւոյ[9897]։
[9897] Ոմանք. Եւ առաւել թմբրեցարուք, որ արբեալդ էք, եւ ոչ ՚ի գինւոյ, եւ ոչ ՚ի ցքոյ։
9 Ապշահար եղաք, յիմարացաք, թմրեցիք, է՛լ աւելի թմրեցիք, հարբեցիք, բայց ո՛չ գինուց եւ ո՛չ էլ օղուց.
9 Ապշեցէ՛ք ու զարմացէ՛ք, Շլացէ՛ք ու թմրեցէ՛ք. Անոնք արբած են, բայց գինիէն չէ. Անոնք կ’երերան, բայց ցքիէն չէ
zohrab-1805▾ eastern-1994▾ western am▾
29:929:9 Изумляйтесь и дивитесь: они ослепили других, и сами ослепли; они пьяны, но не от вина, шатаются, но не от сикеры;
29:9 ἐκλύθητε εκλυω faint; let loose καὶ και and; even ἔκστητε εξιστημι astonish; beside yourself καὶ και and; even κραιπαλήσατε κραιπαλαω not ἀπὸ απο from; away σικερα σικερα beer; fermented liquor οὐδὲ ουδε not even; neither ἀπὸ απο from; away οἴνου οινος wine
29:9 הִתְמַהְמְה֣וּ hiṯmahmᵊhˈû מָהַהּ tarry וּ û וְ and תְמָ֔הוּ ṯᵊmˈāhû תָּמַהּ be astounded הִשְׁתַּֽעַשְׁע֖וּ hištˈaʕašʕˌû שׁעע paste וָ wā וְ and שֹׁ֑עוּ šˈōʕû שׁעע paste שָֽׁכְר֣וּ šˈāḵᵊrˈû שׁכר be drunk וְ wᵊ וְ and לֹא־ lō- לֹא not יַ֔יִן yˈayin יַיִן wine נָע֖וּ nāʕˌû נוע quiver וְ wᵊ וְ and לֹ֥א lˌō לֹא not שֵׁכָֽר׃ šēḵˈār שֵׁכָר strong drink
29:9. obstupescite et admiramini fluctuate et vacillate inebriamini et non a vino movemini et non ebrietateBe astonished, and wonder, waver, and stagger: be drunk, and not with wine: stagger, and not with drunkenness.
9. Tarry ye and wonder, take your pleasure and be blind: they are drunken, but not with wine; they stagger, but not with strong drink.
29:9. Be stupefied and in wonder! Shake and quiver! Be inebriated, but not from wine! Stagger, but not from drunkenness!
29:9. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink:

29:9 Изумляйтесь и дивитесь: они ослепили других, и сами ослепли; они пьяны, но не от вина, шатаются, но не от сикеры;
29:9
ἐκλύθητε εκλυω faint; let loose
καὶ και and; even
ἔκστητε εξιστημι astonish; beside yourself
καὶ και and; even
κραιπαλήσατε κραιπαλαω not
ἀπὸ απο from; away
σικερα σικερα beer; fermented liquor
οὐδὲ ουδε not even; neither
ἀπὸ απο from; away
οἴνου οινος wine
29:9
הִתְמַהְמְה֣וּ hiṯmahmᵊhˈû מָהַהּ tarry
וּ û וְ and
תְמָ֔הוּ ṯᵊmˈāhû תָּמַהּ be astounded
הִשְׁתַּֽעַשְׁע֖וּ hištˈaʕašʕˌû שׁעע paste
וָ וְ and
שֹׁ֑עוּ šˈōʕû שׁעע paste
שָֽׁכְר֣וּ šˈāḵᵊrˈû שׁכר be drunk
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יַ֔יִן yˈayin יַיִן wine
נָע֖וּ nāʕˌû נוע quiver
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שֵׁכָֽר׃ šēḵˈār שֵׁכָר strong drink
29:9. obstupescite et admiramini fluctuate et vacillate inebriamini et non a vino movemini et non ebrietate
Be astonished, and wonder, waver, and stagger: be drunk, and not with wine: stagger, and not with drunkenness.
29:9. Be stupefied and in wonder! Shake and quiver! Be inebriated, but not from wine! Stagger, but not from drunkenness!
29:9. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.
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
9-12: Здесь пророк изображает впечатление, какое должны были оказать его слова на невосприимчивый народ иудейский. Иудеи рассчитывают не на Божию помощь, а на помощь Египта. Поэтому они не обрадованы, а только озадачены его речью. Они похожи на слепых, которые стали таковыми не без попущения божественного, и к пророчеству Исаии относятся как люди, которые должны проникнуть в содержание запечатанного свитка, или как неграмотный, которому предлагают читать что-нибудь.

Изумляйтесь и дивитесь, т. е. вы сколько угодно можете дивиться моим речам, находить их странными, но во всяком случае я обязан вам их сказать и других речей вы не услышите!

Они ослепли - правильнее, согласно с предшествующими словами, и это выражение передать в повелительном наклонении, именно так: "ослепляйте себя и оставайтесь в своей слепоте!"

Они пьяны... Пророк не иначе мог охарактеризовать затеи иудейских политиков, как назвавши их поступками совершенно пьяных людей.

Навел на вас Господь дух усыпления. Ожесточенность и упорство иудеев, не желавших слушать Исаию, пророк здесь изображает как наказание Божие за их прежнее поведение, за их неверие прежним откровениям.

Пророки, прозорливцы. Здесь Исаия, вероятно, имеет в виду людей, которые на основании особой пророческой способности, какую они себе приписывали, выступали в качестве толкователей довольно трудных для понимания изречений Исаии или другого настоящего пророка и, может быть, пользовались в этом случае некоторым авторитетом среди иудеев. Но эти пророки и прозорливцы часто и ошибались в своих толкованиях - не понимали истинного смысла слов Исаии. Народ, вероятно, обращался к ним за разъяснениями, напр., по поводу пророчества об Арииле, но они оказывались в этом случае не на высоте призвания!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 10 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. 11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: 12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. 13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: 14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 16 Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
Here, I. The prophet stands amazed at the stupidity of the greatest part of the Jewish nation. They had Levites, who taught the good knowledge of the Lord and had encouragement from Hezekiah in doing so, 2 Chron. xxx. 22. They had prophets, who brought them messages immediately from God, and signified to them what were the causes and what would be the effects of God's displeasure against them. Now, one would think, surely this great nation, that has all the advantages of divine revelation, is a wise and understanding people, Deut. iv. 6. But, alas! it was quite otherwise, v. 9. The prophet addresses himself to the sober thinking part of them, calling upon them to be affected with the general carelessness of their neighbours. It may be read, "They delay, they put off, their repentance, but wonder you that they should be so sottish. They sport themselves with their own deceivings; they riot and revel; but do you cry out, lament their folly, cry to God by prayer for them. The more insensible they are of the hand of God gone out against them the more do you lay to heart these things." Note, The security of sinners in their sinful way is just matter of lamentation and wonder to all serious people, who should think themselves concerned to pray for those that do not pray for themselves. But what is the matter? What are we thus to wonder at? 1. We may well wonder that the generality of the people should be so sottish and brutish, and so infatuated, as if they were intoxicated: They are drunken, but not with wine (not with wine only, though with that they were often drunk), and they erred through wine, ch. xxviii. 7. They were drunk with the love of pleasures, with prejudices against religion, and with the corrupt principles they had imbibed. Like drunken men, they know not what they do or say, nor whither they go. They are not sensible of the divine rebukes they are under. They have beaten me, and I felt it not, says the drunkard, Prov. xxiii. 35. God speaks to them once, yea, twice; but, like men drunk, they perceive it not, they understand it not, but forget the law. They stagger in their counsels, are unstable and unsteady, and stumble at every thing that lies in their way. There is such a thing as spiritual drunkenness. 2. It is yet more strange that God himself should have poured out upon them a spirit of deep sleep, and closed their eyes (v. 10), that he who bids them awake and open their eyes should yet lay them to sleep and shut their eyes; but it is in away of righteous judgment, to punish them for their loving darkness rather than light, their loving sleep. When God by his prophets called them they said, Yet a little sleep, a little slumber; and therefore he gave them up to strong delusions, and said, Sleep on now. This is applied to the unbelieving Jews, who rejected the gospel of Christ, and were justly hardened in their infidelity, till wrath came upon them to the uttermost. Rom. xi. 8, God has given them the spirit of slumber. And we have reason to fear it is the woeful case of many who live in the midst of gospel light. 3. It is very sad that this should be the case with those who were their prophets, and rulers, and seers, that those who should have been their guides were themselves blindfolded; and it is easy to tell what the fatal consequences will be when the blind lead the blind. This was fulfilled when, in the latter days of the Jewish church, the chief priests, and the scribes, and the elders of the people, were the great opposers of Christ and his gospel, and brought themselves under a judicial infatuation. 4. The sad effect of this was that all the means of conviction, knowledge, and grace, which they enjoyed, were ineffectual, and did not answer the end (v. 11, 12): "The vision of all the prophets, true and false, has become to you as the words of a book, or letter, that is sealed up; you cannot discern the truth of the real visions and the falsehood of the pretended ones." Or, every vision particularly that this prophet had seen for them, and published to them, had become unintelligible; they had it among them, but were never the wiser for it, any more than a man (though a good scholar) is for a book delivered to him sealed up, and which he must not open the seals of. He sees it is a book, and that is all; he knows nothing of what is in it. So they knew that what Isaiah said was a vision and prophecy, but the meaning of it was hidden from them; it was only a sound of words to them, which they were not at all alarmed by, nor affected with; it answered not the intention, for it made no impression at all upon them. Neither the learned nor the unlearned were the better for all the messages God sent them by his servants the prophets, nor desired to be so. The ordinary sort of people excused themselves from regarding what the prophets said with their want of learning and a liberal education, as if they were not concerned to know and do the will of God because they were not bred scholars: It is nothing to me, I am not learned. Those of better rank pretended that the prophet had a peculiar way of speaking, which was obscure to them, and which, though they were men of letters, they had not been used to; and, Si non vis intelligi, debes negligi--If you wish not to be understood, you deserve to be neglected. Both these are groundless pretences; for God's prophets have been no unfaithful debtors either to the wise or to the unwise, Rom. i. 14. Or we may take it thus:--The book of prophecy was given to them sealed, so that they could not read it, as a just judgment upon them; because it had often been delivered to them unsealed, and they would not take pains to learn the language of it, and then made excuse for their not reading it because they were not learned. But observe, "The vision has become thus to you whose minds the god of this world has blinded; but it is not so in itself, it is not so to all; the same vision which to you is a savour of death unto death to others is and shall be a savour of life unto life." Knowledge is easy to him that understands.
II. The prophet, in God's name, threatens those that were formal and hypocritical in their exercises of devotion, v. 13, 14. Observe here,
1. The sin that is here charged upon them--dissembling with God in their religious performances, v. 13. He that knows the heart, and cannot be imposed upon with shows and pretences, charges it upon them, whether their hearts condemn them for it or no. He that is greater than the heart, and knows all things, knows that though they draw nigh to him with their mouth, and honour him with their lips, yet they are not sincere worshippers. To worship God is to make our approaches to him, and to present our adorations of him; it is to draw nigh to him as those that have business with him, with an intention therein to honour him. This we are to do with our mouth and our lips, in speaking of him and in speaking to him; we must render to him the calves of our lips, Hosea xiv. 2. And, if the heart be full of his love and fear, out of the abundance of that the mouth will speak. But there are many whose religion is lip-labour only. They say that which expresses an approach to God and an adoration of him, but it is only from the teeth outward. For, (1.) They do not apply their minds to the service. When they pretend to be speaking to God they are thinking of a thousand impertinences: The have removed their hearts far from me, that they might not be employed in prayer, nor come within reach of the word. When work was to be done for God, which required the heart, that was sent out of the way on purpose, with the fool's eyes, into the ends of the earth. (2.) They do not make the word of God the rule of their worship, nor his will their reason: Their fear towards me is taught by the precept of men. They worshipped the God of Israel, not according to his appointment, but their own inventions, the directions of their false prophets or their idolatrous kings, or the usages of the nations that were round about them. The tradition of the elders was of more value and validity with them than the laws which God commanded Moses. Or, if they did worship God in a way conformable to his institution in the days of Hezekiah, a great reformer, they had more an eye to the precept of the king than to God's command. This our Saviour applies to the Jews in his time, who were formal in their devotions and wedded to their own inventions, and pronounces concerning them that in vain they did worship God, Matt. xv. 8, 9.
2. It is a spiritual judgment with which God threatens to punish them for their spiritual wickedness (v. 14): I will proceed to do a marvellous work. They did one strange thing; they removed all sincerity from their hearts. Now God will go on and do another; he will remove all sagacity from their heads. The wisdom of their wise men shall perish. They played the hypocrite, and thought to put a cheat upon God, and now they are left to themselves to play the fool, and not only to put a cheat upon themselves, but to be easily cheated by all about them. Those that make religion no more than a pretence, to serve a turn, are out in their politics; and it is just with God to deprive those of their understanding who part with their uprightness. This was fulfilled in the wretched infatuation which the Jewish nation were manifestly under, after they had rejected the gospel of Christ; they removed their hearts far from God, and therefore God justly removed wisdom far from them, and hid from their eyes the things that belonged even to their temporal peace. This is a marvelous work; it is surprising, it is astonishing, that wise men should of a sudden lose their wisdom and be given up to strong delusions. Judgments on the mind, though least taken notice of, are to be most wondered at.
III. He shows the folly of those that though to act separately and secretly from God, and were carrying on designs independent upon God and which they projected to conceal from his all-seeing eye. Here we have, 1. Their politics described (v. 15): They seek deep to hide their counsel from the Lord, that he may not know either what they do or what they design; they say, "Who sees us? No man, and therefore not God himself." The consultations they had about their own safety they kept to themselves, and never asked God's advice concerning them; nay, they knew they were displeasing to him, but thought they could conceal them from him; and, if he did not know them, he could not baffle and defeat them. See what foolish fruitless pains sinners take in their sinful ways; they seek deep, they sink deep, to hide their counsel from the Lord, who sits in heaven and laughs at them. Note, A practical disbelief of God's omniscience is at the bottom both of the carnal worships and of the carnal confidences of hypocrites; Ps. xciv. 7; Ezek. viii. 12; ix. 9. 2. The absurdity of their politics demonstrated (v. 16): "Surely your turning of things upside down thus, your various projects, turning your affairs this and that way to make them shape as you would have them--or rather your inverting the order of things, and thinking to make God's providence give attendance to your projects, and that God must know no more than you think fit, which is perfectly turning things upside down and beginning at the wrong end--shall be esteemed as the potter's clay. God will turn and manage you, and all your counsels, with as much ease and as absolute a power as the potter forms and fashions his clay." See how God despises, and therefore what little reason we have to dread, those contrivances of men that are carried on without God, particularly those against him. (1.) Those that think to hide their counsels from God do in effect deny him to be their Creator. It is as if the work should say of him that made it, "He made me not; I made myself." If God made us, he certainly knows us as the Psalmist shows, (Ps. cxxxix. 1, 13-16); so that those who say that he does not see them might as well say that he did not make them. Much of the wickedness of the wicked arises from this, they forget that God formed them, Deut. xxxii. 18. Or, (2.) Which comes to the same thing, they deny him to be a wise Creator: The thing framed saith of him that framed it, He had no understanding; for if he had understanding to make us so curiously, especially to make us intelligent beings and to put understanding into the inward part (Job xxxviii. 36), no doubt he has understanding to know us and all we say and do. As those that quarrel with God, so those that think to conceal themselves from him, do in effect charge him with folly; but he that formed the eye, shall he not see? Ps. xciv. 9.
Adam Clarke: Commentary on the Bible - 1831
29:9: Stay yourselves, and wonder - התמהמהו hithmahmehu, go on what-what-whatting, in a state of mental indetermination, till the overflowing scourge take you away. See the note on Psa 119:60 (note).
They are drunken, but not with wine - See note on Isa 51:21.
Albert Barnes: Notes on the Bible - 1834
29:9: Stay yourselves - Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden overthrow. He now turns to the Jews, and reproves their stupidity, formality, and hypocrisy; and the remainder of the chapter is occupied with a statement of the pRev_alence of these sins, of the judgments that must follow, and of the fact that there should yet be an extensive reformation, and turning to the Lord. The word rendered 'stay yourselves' (התמהמהוּ hı̂ temahemehû) means properly "to linger," tarry, delay Gen 19:16; Gen 43:10; Sa2 15:28. Here it seems to denote that state of mind in which anyone is "fixed in astonishment;" in which one stops, and stares at some strange and unexpected occurrence. The object of amazement which the prophet supposes would excite astonishment, was the stupidity, dulness, and hypocrisy of a people who had been so signally favored (compare Hab 1:5).
Cry ye out, and cry - There is in the original here a paronomasia which cannot be conveyed in a translation. The word which is used (השׁתעשׁעוּ hı̂ sheta‛ ashe‛ û) is one form of the verb שׁעע shâ‛ a‛, which means, usually, to make smooth, rub, spread over; hence, in the Hithpael form which is used here, to be spread over; and hence, is applied to the eyes Isa 6:10, to denote blindness, as if they were overspread with something by reason of which they could not see. Here it probably means, 'be ye dazzled and blinded,' that is, ye be astonished, as in the former part of the verse. The idea seems to be that of some object of sudden astonishment that dims the sights and takes away all the powers of vision. The word is used in the same sense in Isa 32:3; compare Isa 35:5; Isa 42:19. Probably the idea here would be well expressed by our word "stare," 'stare and look with a stupid surprise;' denoting the attitude and condition of a man who is amazed at some remarkable and unlooked for spectacle.
They are drunken, but not with wine - The people of Jerusalem. They reel and stagger, but the cause is not that they are drunken with wine. It is a moral and spiritual intoxication and reeling. They err in their doctrines and practice; and it is with them as it is with a drunken man that sees nothing clearly or correctly, and cannot walk steadily. They have perverted all doctrines; they err in their views of God and his truth, and they are irregular and corrupt in their conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:9: and wonder: Isa 1:2, Isa 33:13, Isa 33:14; Jer 2:12; Hab 1:5; Act 13:40, Act 13:41; Rev 17:6
cry ye out, and cry: or, take your pleasure and riot, Isa 22:12, Isa 22:13; Mat 26:45; Mar 14:41
they are: Isa 29:10, Isa 19:14, Isa 28:7, Isa 28:8, Isa 49:26, Isa 51:21, Isa 51:22; Jer 23:9, Jer 25:27, Jer 51:7; Lam 4:21
Carl Friedrich Keil and Franz Delitzsch
29:9
This enigma of the future the prophet holds out before the eyes of his contemporaries. The prophet received it by revelation of Jehovah; and without the illumination of Jehovah it could not possibly be understood. The deep degradation of Ariel, the wonderful deliverance, the sudden elevation from the abyss to this lofty height - all this was a matter of faith. But this faith was just what the nation wanted, and therefore the understanding depending upon it was wanting also. The shemu‛âh was there, but the bı̄nâh was absent; and all שׁמועה הבין was wrecked on the obtuseness of the mass. The prophet, therefore, who had received the unhappy calling to harden his people, could not help exclaiming (Is 29:9), "Stop, and stare; blind yourselves, and grow blind!" התמהמהּ, to show one's self delaying (from מההּ, according to Luzzatto the reflective of תּמהמהּ, an emphatic form which is never met with), is connected with the synonymous verb תּמהּ, to be stiff with astonishment; but to שׁעע, to be plastered up, i.e., incapable of seeing (cf., Is 6:10), there is attached the hithpalpel of the same verb, signifying "to place one's self in such circumstances," se oblinere (differently, however, in Ps 119:16, Ps 119:47, compare Is 11:8, se permulcere). They could not understand the word of God, but they were confused, and their eyes were, so to speak, festered up: therefore this self-induced condition would become to them a God-appointed punishment. The imperatives are judicial words of command.
This growth of the self-hardening into a judicial sentence of obduracy, is proclaimed still more fully by the prophet. "They are drunken, and not with wine; they reel, and not with meth. For Jehovah hath poured upon you a spirit of deep sleep, and bound up your eyes; the prophets and your heads, the seers, He has veiled. And the revelation of all this will be to you like words of a sealed writing, which they give to him who understands writing, saying, Pray, read this; but he says, I cannot, it is sealed. And they give the writing to one who does not understand writing, saying, Pray, read this; but he says, I do not understand writing." They were drunken and stupid; not, however, merely because they gave themselves up to sensual intoxication (יין, dependent upon שׁכרוּ, ebrii vino), but because Jehovah had given them up to spiritual confusion and self-destruction. All the punishments of God are inflicted through the medium of His no less world-destroying than world-sustaining Spirit, which, although not willing what is evil, does make the evil called into existence by the creature the means of punishing evil. Tardēmâh is used here to signify the powerless, passive state of utter spiritual insensibility. This judgment had fallen upon the nation in all its members, even upon the eyes and heads of the nation, i.e., the prophets. Even they whose duty is was to see to the good of the nation, and lead it, were blind leaders of the blind; their eyes were fast shut (עצּם, the intensive form of the kal, Is 33:15; Aram. עצּם; Talmud also עמּץ: to shut the eyes, or press them close), and over their heads a cover was drawn, as over sleepers in the night. Since the time of Koppe and Eichhorn it has become a usual thing to regard את־הנּביאים and החזים as a gloss, and indeed as a false one (compare Is 9:13-14); but the reason assigned - namely, that Isaiah's polemics are directed not against the prophets, but against the stupid staring people - is utterly groundless (compare Is 28:7, and the polemics of his contemporary Micah, e.g., Is 3:5-8). Moreover, the author of a gloss would have been more likely to interpret ראשׁיכם by השּׂרים or הכּהנים (compare Job 9:24). And Is 29:11, Is 29:12 are also opposed to this assumption of a gloss. For by those who understood what was written (sēpher), it is evident that the prophets and rulers of the nation are intended; and by those who did not understand it, the great mass of the people. To both of them, "the vision of all," i.e., of all and everything that God had shown to His true prophets, was by the judgment of God completely sealed. Some of them might have an outward knowledge; but the inward understanding of the revelation was sealed to them. Some had not even this, but stared at the word of the prophet, just as a man who cannot read stares at what is written. The chethib has הסּפר; the keri ספר, though without any ground, since the article is merely generic. Instead of נא־זה קרא, we should write זה קרא־נא in both cases, as certain codices and old editions do.
Geneva 1599
29:9 (h) Stay yourselves, and wonder; cry ye out, and cry: they are drunk, but not with wine; they stagger, but not with strong drink.
(h) Muse on this a long as ye like, yet you will find nothing but opportunity to be astonished for your prophets are blind, and therefore cannot direct you.
John Gill
29:9 Stay yourselves, and wonder,.... Stop a while, pause a little, consider within yourselves the case and circumstances of these people, and wonder at their stupidity. Kimchi thinks these words were spoken in the times of Ahaz, with respect to the men of Judah; and so Aben Ezra says, they are directed to the men of Zion; and it is generally thought that they are spoken to the more religious and sober part of them; though, by the following verse Is 29:10, it appears that the case was general, and that the people to whom this address is made were as stupid as others:
cry ye out, and cry; or, "delight yourselves" (s), as in the margin; take your pleasure, indulge yourselves in carnal mirth, gratify your sensual appetite in rioting and wantonness, and then "cry" and lament, as you will have reason to do. Kimchi says, his father rendered the words, "awake yourselves, and awake others"; that is, from that deep sleep they were fallen into, afterwards mentioned:
they are drunken, but not with wine; not with that only, for otherwise many of them were given to drunkenness in a literal sense, Is 28:7 but they were like drunken men, as stupid, senseless, and secure, though in the utmost danger:
they stagger, but not with strong drink; unsteady in their counsels and resolutions, in their principles and practices, and stumble in their goings.
(s) "oblectate vos", Cocceius; "delicias agunt", Junius & Tremellius; "deliciantur", Piscator.
John Wesley
29:9 Wonder - At the stupidity of this people. Cry - Cry out again and again through astonishment. They stagger - With giddiness or stupidity, which makes them like drunken men, insensible of their danger.
Robert Jamieson, A. R. Fausset and David Brown
29:9 Stay--rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.
wonder--The second imperative, as often (Is 8:9), is a threat; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event" [MAURER].
cry . . . out . . . cry--rather, "Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded" in good earnest to your sorrow [MAURER], (Is 6:9-10).
not with wine--but with spiritual paralysis (Is 51:17, Is 51:21).
ye . . . they--The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.
29:1029:10: Զի արբո՛յց ձեզ Տէր ոգի՛ յիմարութեան. եւ խցցէ զաչս ձեր՝ եւ զմարգարէից ձերոց, եւ զիշխանաց ձերոց, եւ զծածկատեսա՛ցն ձերոց[9898]։ [9898] Ոմանք. Հոգի յիմարութեան։
10 քանզի Տէրը ձեզ յիմարութեան ոգի խմեցրեց եւ խցանեց ձեր, ձեր մարգարէների, ձեր իշխանների ու ձեր տեսանողների աչքերը:
10 Քանզի Տէրը ձեր վրայ թմրութեան ոգի թափեց Ու ձեր աչքերը գոցեց. Մարգարէներն ու ձեր գլխաւորները, Որոնք տեսիլք կը տեսնէին, կուրցուց։
Զի արբոյց ձեզ Տէր ոգի յիմարութեան. եւ խցցէ զաչս ձեր եւ զմարգարէից ձերոց եւ զիշխանաց ձերոց եւ զծածկատեսացն ձերոց:

29:10: Զի արբո՛յց ձեզ Տէր ոգի՛ յիմարութեան. եւ խցցէ զաչս ձեր՝ եւ զմարգարէից ձերոց, եւ զիշխանաց ձերոց, եւ զծածկատեսա՛ցն ձերոց[9898]։
[9898] Ոմանք. Հոգի յիմարութեան։
10 քանզի Տէրը ձեզ յիմարութեան ոգի խմեցրեց եւ խցանեց ձեր, ձեր մարգարէների, ձեր իշխանների ու ձեր տեսանողների աչքերը:
10 Քանզի Տէրը ձեր վրայ թմրութեան ոգի թափեց Ու ձեր աչքերը գոցեց. Մարգարէներն ու ձեր գլխաւորները, Որոնք տեսիլք կը տեսնէին, կուրցուց։
zohrab-1805▾ eastern-1994▾ western am▾
29:1029:10 ибо навел на вас Господь дух усыпления и сомкнул глаза ваши, пророки, и закрыл ваши головы, прозорливцы.
29:10 ὅτι οτι since; that πεπότικεν ποτιζω give a drink; water ὑμᾶς υμας you κύριος κυριος lord; master πνεύματι πνευμα spirit; wind κατανύξεως κατανυξις stupefying; bewilderment καὶ και and; even καμμύσει καμμυω close τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even τῶν ο the προφητῶν προφητης prophet αὐτῶν αυτος he; him καὶ και and; even τῶν ο the ἀρχόντων αρχων ruling; ruler αὐτῶν αυτος he; him οἱ ο the ὁρῶντες οραω view; see τὰ ο the κρυπτά κρυπτος secret; hidden
29:10 כִּֽי־ kˈî- כִּי that נָסַ֨ךְ nāsˌaḵ נסך pour עֲלֵיכֶ֤ם ʕᵃlêḵˈem עַל upon יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ר֣וּחַ rˈûₐḥ רוּחַ wind תַּרְדֵּמָ֔ה tardēmˈā תַּרְדֵּמָה sleep וַ wa וְ and יְעַצֵּ֖ם yᵊʕaṣṣˌēm עצם close אֶת־ ʔeṯ- אֵת [object marker] עֵֽינֵיכֶ֑ם ʕˈênêḵˈem עַיִן eye אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רָאשֵׁיכֶ֥ם rāšêḵˌem רֹאשׁ head הַ ha הַ the חֹזִ֖ים ḥōzˌîm חֹזֶה seer כִּסָּֽה׃ kissˈā כסה cover
29:10. quoniam miscuit vobis Dominus spiritum soporis claudet oculos vestros prophetas et principes vestros qui vident visiones operietFor the Lord hath mingled for you the spirit of a deep sleep, he will shut up your eyes, he will cover your prophets and princes, that see visions.
10. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered.
29:10. For the Lord has mixed for you a spirit of deep sleep. He will close your eyes. He will cover your prophets and leaders, who see visions.
29:10. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.
For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered:

29:10 ибо навел на вас Господь дух усыпления и сомкнул глаза ваши, пророки, и закрыл ваши головы, прозорливцы.
29:10
ὅτι οτι since; that
πεπότικεν ποτιζω give a drink; water
ὑμᾶς υμας you
κύριος κυριος lord; master
πνεύματι πνευμα spirit; wind
κατανύξεως κατανυξις stupefying; bewilderment
καὶ και and; even
καμμύσει καμμυω close
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
καὶ και and; even
τῶν ο the
προφητῶν προφητης prophet
αὐτῶν αυτος he; him
καὶ και and; even
τῶν ο the
ἀρχόντων αρχων ruling; ruler
αὐτῶν αυτος he; him
οἱ ο the
ὁρῶντες οραω view; see
τὰ ο the
κρυπτά κρυπτος secret; hidden
29:10
כִּֽי־ kˈî- כִּי that
נָסַ֨ךְ nāsˌaḵ נסך pour
עֲלֵיכֶ֤ם ʕᵃlêḵˈem עַל upon
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
ר֣וּחַ rˈûₐḥ רוּחַ wind
תַּרְדֵּמָ֔ה tardēmˈā תַּרְדֵּמָה sleep
וַ wa וְ and
יְעַצֵּ֖ם yᵊʕaṣṣˌēm עצם close
אֶת־ ʔeṯ- אֵת [object marker]
עֵֽינֵיכֶ֑ם ʕˈênêḵˈem עַיִן eye
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּבִיאִ֛ים nnᵊvîʔˈîm נָבִיא prophet
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רָאשֵׁיכֶ֥ם rāšêḵˌem רֹאשׁ head
הַ ha הַ the
חֹזִ֖ים ḥōzˌîm חֹזֶה seer
כִּסָּֽה׃ kissˈā כסה cover
29:10. quoniam miscuit vobis Dominus spiritum soporis claudet oculos vestros prophetas et principes vestros qui vident visiones operiet
For the Lord hath mingled for you the spirit of a deep sleep, he will shut up your eyes, he will cover your prophets and princes, that see visions.
29:10. For the Lord has mixed for you a spirit of deep sleep. He will close your eyes. He will cover your prophets and leaders, who see visions.
29:10. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.
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
29:10: For the Lord hath poured out upon you - The word rendered 'hath poured out' (נסך nâ sak) is usually referred to the act of pouring out a libation, or drink-offering in worship Exo 30:9; Hos 9:4; Isa 30:1. Here it means that Yahweh had, as it were, "drenched them" (Septuagint, πεπότικε pepotike) with a spirit of stupefaction. This is traced to God in accordance with the usual custom in the Bible, by which his providential agency is recognized in all events (see the notes at Isa 6:9-10). Compare the notes at Rom 11:8), where this passage is quoted from the Septuagint, and is applied to the Jews in the time of the apostle Paul.
The spirit of deep, sleep - The word rendered 'deep sleep,' is the same as is used in Gen 2:21, to denote the sleep that God brought on Adam; and in Gen 15:12, to denote the deep sleep that fell on Abraham, and when a horror of great darkness fell upon him; and in Sa1 26:12, to denote the deep sleep that came upon Saul when David approached and took away the spear and the cruise of water from his bolster. Here it means spiritual sluggishness, inactivity, stupidity, that pRev_ailed everywhere among the people in regard to the things of religion.
The seers - Those that see visions, another name for the prophets (see the note at Isa 1:1).
Hath he covered - That is, he has covered their eyes; or they are all blind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:10: the Lord: Isa 29:14, Isa 6:9, Isa 6:10; Sa1 26:12; Psa 69:23; Mic 3:6; Act 28:26, Act 28:27; Rom 11:8
hath closed: Isa 44:18; Eze 14:9; Co2 4:4; Th2 2:9-12
rulers: Heb. heads, Isa 3:2, Isa 3:3; Mic 3:1
the seers: Isa 30:10; Sa1 9:9; Jer 26:8-11; Amo 7:12, Amo 7:13
John Gill
29:10 For the Lord hath poured out upon you a spirit of deep sleep,.... Gave them up to a stupid frame of spirit; to a reprobate mind, a mind void of judgment and sense; to judicial blindness and hardness of heart: this was remarkably fulfilled in the Jews, in the times of Christ and his apostles, who choosing darkness rather than the light of the Gospel, which shone around them, were righteously given up to such a temper of mind; and to nothing else can be imputed their obstinate rejection of the Messiah, against the most glaring light and evidence. The Apostle Paul produces this passage, in proof of that blindness that had happened unto them in his time, Rom 11:7,
and hath closed your eyes; that is, the eyes of their understandings, so that they could not see the characters of the Messiah, and the fulfilment of prophecies in Jesus of Nazareth; nor the danger they were in, nor the ruin that was coming upon their nation, nor even when it was come, still flattering themselves with safety and deliverance:
the prophets and your rulers, the seers hath he covered; the eyes of them, as before; not only the common people were blinded, but even the Scribes and Pharisees, the elders of the people, their ecclesiastical rulers, who pretended to be seers, and to know more than others; even "for judgment", for the judicial blindness and hardness of these Christ "came, that they which see might be made blind", Jn 9:39. The words may be rendered, "your heads, the seers, hath he covered" (t); and there may be an allusion to the covering of the head with a veil, an emblem of that veil of ignorance and infidelity which still remains upon the Jews. The Targum renders it,
"the prophets, and the Scribes, and the teachers that teach the law.''
(t) "et capita vestra, videntes, operuit", Montanus. So Cocceius.
John Wesley
29:10 Dead sleep - Hardness of heart, and insensibleness of your danger. Seers - Your magistrates and ministers. Covered - With the veil of ignorance and stupidity.
Robert Jamieson, A. R. Fausset and David Brown
29:10 Jehovah gives them up judicially to their own hardness of heart (compare Zech 14:13). Quoted by Paul, with variations from the Septuagint, Rom 11:8. See Is 6:10; Ps 69:23.
eyes; the prophets, &c.--rather, "hath closed your eyes, the prophets; and your heads (Margin; see also Is 3:2), the seers, He hath covered." The Orientals cover the head to sleep; thus "covered" is parallel to "closed your eyes" (Judg 4:19). Covering the face was also preparatory to execution (Esther 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.
29:1129:11: Եւ եղիցին ձեզ պատգամքս այս ամենայն իբրեւ զբան թղթոյ կնքելոյ. զոր իբրեւ տայցեն ցայր մի գրագէտ՝ եւ ասիցեն ցնա. Ընթերցի՛ր զայդ։ Եւ ասիցէ. Ո՛չ կարեմ ընթեռնուլ զի կնքեալ է[9899]։ [9899] Բազումք. Իբրեւ զբանս։ Ոմանք. Եւ ասասցեն ընթերցի՛ր զայդ. եւ ասասցէ։
11 Թող այս բոլոր պատգամները ձեզ համար լինեն ինչպէս կնքուած նամակի խօսքեր, որը երբ տան որեւէ գրագէտ մարդու եւ ասեն նրան՝ ընթերցի՛ր այդ, պիտի ասի. «Չեմ կարող ընթերցել, որովհետեւ կնքուած է»:
11 Եւ ամենուն տեսիլքները կնքուած գրքի մը խօսքերուն պէս պիտի ըլլան ձեզի, Որ կարդալ գիտցողին կու տան Ու կ’ըսեն. «Կ’աղաչենք, ասիկա կարդա՛»։Ու անիկա կ’ըսէ. «Չեմ կրնար, վասն զի կնքուած է»։
Եւ եղիցին ձեզ պատգամքս այս ամենայն իբրեւ զբանս թղթոյ կնքելոյ, զոր իբրեւ տայցեն ցայր մի գրագէտ եւ ասիցեն ցնա. Ընթերցիր զայդ: Եւ ասիցէ. Ոչ կարեմ ընթեռնուլ զի կնքեալ է:

29:11: Եւ եղիցին ձեզ պատգամքս այս ամենայն իբրեւ զբան թղթոյ կնքելոյ. զոր իբրեւ տայցեն ցայր մի գրագէտ՝ եւ ասիցեն ցնա. Ընթերցի՛ր զայդ։ Եւ ասիցէ. Ո՛չ կարեմ ընթեռնուլ զի կնքեալ է[9899]։
[9899] Բազումք. Իբրեւ զբանս։ Ոմանք. Եւ ասասցեն ընթերցի՛ր զայդ. եւ ասասցէ։
11 Թող այս բոլոր պատգամները ձեզ համար լինեն ինչպէս կնքուած նամակի խօսքեր, որը երբ տան որեւէ գրագէտ մարդու եւ ասեն նրան՝ ընթերցի՛ր այդ, պիտի ասի. «Չեմ կարող ընթերցել, որովհետեւ կնքուած է»:
11 Եւ ամենուն տեսիլքները կնքուած գրքի մը խօսքերուն պէս պիտի ըլլան ձեզի, Որ կարդալ գիտցողին կու տան Ու կ’ըսեն. «Կ’աղաչենք, ասիկա կարդա՛»։Ու անիկա կ’ըսէ. «Չեմ կրնար, վասն զի կնքուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1129:11 И всякое пророчество для вас то же, что слова в запечатанной книге, которую подают умеющему читать книгу и говорят: >; и тот отвечает: >.
29:11 καὶ και and; even ἔσονται ειμι be ὑμῖν υμιν you πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ὡς ως.1 as; how οἱ ο the λόγοι λογος word; log τοῦ ο the βιβλίου βιβλιον scroll τοῦ ο the ἐσφραγισμένου σφραγιζω seal; certify τούτου ουτος this; he ὃ ος who; what ἐὰν εαν and if; unless δῶσιν διδωμι give; deposit αὐτὸ αυτος he; him ἀνθρώπῳ ανθρωπος person; human ἐπισταμένῳ επισταμαι well aware; stand over γράμματα γραμμα writing; letter λέγοντες λεγω tell; declare ἀνάγνωθι αναγινωσκω read ταῦτα ουτος this; he καὶ και and; even ἐρεῖ ερεω.1 state; mentioned οὐ ου not δύναμαι δυναμαι able; can ἀναγνῶναι αναγινωσκω read ἐσφράγισται σφραγιζω seal; certify γάρ γαρ for
29:11 וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be לָכֶ֜ם lāḵˈem לְ to חָז֣וּת ḥāzˈûṯ חָזוּת vision הַ ha הַ the כֹּ֗ל kkˈōl כֹּל whole כְּ kᵊ כְּ as דִבְרֵי֮ ḏivrˈê דָּבָר word הַ ha הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter הֶֽ hˈe הַ the חָתוּם֒ ḥāṯûm חתם seal אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִתְּנ֣וּ yittᵊnˈû נתן give אֹתֹ֗ו ʔōṯˈô אֵת [object marker] אֶל־ ʔel- אֶל to יֹודֵ֥עַ yôḏˌēₐʕ ידע know סֵ֛פֶרהספר *sˈēfer סֵפֶר letter לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say קְרָ֣א qᵊrˈā קרא call נָא־ nā- נָא yeah זֶ֑ה zˈeh זֶה this וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say לֹ֣א lˈō לֹא not אוּכַ֔ל ʔûḵˈal יכל be able כִּ֥י kˌî כִּי that חָת֖וּם ḥāṯˌûm חתם seal הֽוּא׃ hˈû הוּא he
29:11. et erit vobis visio omnium sicut verba libri signati quem cum dederint scienti litteras dicent lege istum et respondebit non possum signatus est enimAnd the vision of all shall be unto you as the words of a book that is sealed which when they shall deliver to one that is learned, they shall say: Read this: and he shall answer: I cannot, for it is sealed.
11. And all vision is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed:
29:11. And the vision of all will be to you like the words of a sealed book, which, when they have given it to someone who knows how to read, they will say, “Read this,” but he will respond, “I cannot; for it has been sealed.”
29:11. And the vision of all is become unto you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it [is] sealed:
And the vision of all is become unto you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it [is] sealed:

29:11 И всякое пророчество для вас то же, что слова в запечатанной книге, которую подают умеющему читать книгу и говорят: <<прочитай ее>>; и тот отвечает: <<не могу, потому что она запечатана>>.
29:11
καὶ και and; even
ἔσονται ειμι be
ὑμῖν υμιν you
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ὡς ως.1 as; how
οἱ ο the
λόγοι λογος word; log
τοῦ ο the
βιβλίου βιβλιον scroll
τοῦ ο the
ἐσφραγισμένου σφραγιζω seal; certify
τούτου ουτος this; he
ος who; what
ἐὰν εαν and if; unless
δῶσιν διδωμι give; deposit
αὐτὸ αυτος he; him
ἀνθρώπῳ ανθρωπος person; human
ἐπισταμένῳ επισταμαι well aware; stand over
γράμματα γραμμα writing; letter
λέγοντες λεγω tell; declare
ἀνάγνωθι αναγινωσκω read
ταῦτα ουτος this; he
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
οὐ ου not
δύναμαι δυναμαι able; can
ἀναγνῶναι αναγινωσκω read
ἐσφράγισται σφραγιζω seal; certify
γάρ γαρ for
29:11
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
לָכֶ֜ם lāḵˈem לְ to
חָז֣וּת ḥāzˈûṯ חָזוּת vision
הַ ha הַ the
כֹּ֗ל kkˈōl כֹּל whole
כְּ kᵊ כְּ as
דִבְרֵי֮ ḏivrˈê דָּבָר word
הַ ha הַ the
סֵּ֣פֶר ssˈēfer סֵפֶר letter
הֶֽ hˈe הַ the
חָתוּם֒ ḥāṯûm חתם seal
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִתְּנ֣וּ yittᵊnˈû נתן give
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
אֶל־ ʔel- אֶל to
יֹודֵ֥עַ yôḏˌēₐʕ ידע know
סֵ֛פֶרהספר
*sˈēfer סֵפֶר letter
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
קְרָ֣א qᵊrˈā קרא call
נָא־ nā- נָא yeah
זֶ֑ה zˈeh זֶה this
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
לֹ֣א lˈō לֹא not
אוּכַ֔ל ʔûḵˈal יכל be able
כִּ֥י kˌî כִּי that
חָת֖וּם ḥāṯˌûm חתם seal
הֽוּא׃ hˈû הוּא he
29:11. et erit vobis visio omnium sicut verba libri signati quem cum dederint scienti litteras dicent lege istum et respondebit non possum signatus est enim
And the vision of all shall be unto you as the words of a book that is sealed which when they shall deliver to one that is learned, they shall say: Read this: and he shall answer: I cannot, for it is sealed.
29:11. And the vision of all will be to you like the words of a sealed book, which, when they have given it to someone who knows how to read, they will say, “Read this,” but he will respond, “I cannot; for it has been sealed.”
29:11. And the vision of all is become unto you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it [is] sealed:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:11: I cannot; for it is sealed "I cannot read it; for it is sealed up" - An ancient MS. and the Septuagint have preserved a word here, lost out of the text; לקרות likroth, (for לקראות), αναγνωναι, read it.
Albert Barnes: Notes on the Bible - 1834
29:11: And the vision of all - The vision of all the prophets; that is, all the Rev_elations which God has made to you (see the note at Isa 1:1). The prophet refers not only to his own communications, but to those of his contemporaries, and of all who had gone before him. The sense is, that although they had the communications which God had made to them, yet they did not understand them. They were as ignorant of their true nature as a man who can read is of the contents of a letter that is sealed up, or as a man who cannot read is of the contents of a book that is handed to him.
As the words of a book - Margin, 'Letter.' The word ספר sê pher may mean either. It properly means anything which is "written" (Deu 24:1, Deu 24:3; Jer 32:11; Dan 1:4), but is commonly applied to a book Exo 17:14; Jos 1:8; Jos 8:34; Psa 40:8.
That is sealed - (see the note at Isa 8:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:11: book: or, letter
that is sealed: Isa 8:16
I cannot: Dan 12:4, Dan 12:9; Mat 11:25, Mat 13:11, Mat 16:17; Rev 5:1-9, Rev 6:1
Geneva 1599
29:11 And the vision of all is become to you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, Read this, I pray thee: and he saith, I (i) cannot; for it [is] sealed:
(i) Meaning, that it is all alike, either to read, or not to read, unless God open the heart to understand.
John Gill
29:11 And the vision of all is become unto you as the words of a book that is sealed,.... The prophecies of all the prophets contained in the Scriptures; or all the prophecies in the book of Isaiah, concerning the Messiah, were no more seen, known, and understood, both by the priests and the people, than if they had been in a book, written, rolled up, and sealed. And this was owing, not to the obscurity of these writings, or because they were really sealed up, but to the blindness and stupidity of the people, whose eyes were closed, and their heads covered; and the prophecies of the Scriptures were only so to them, "unto you", not unto others; not to the apostles of Christ, whose understandings were opened by him, to understand the things written concerning him, in the law, in the prophets, and in the psalms; but the Jewish rulers, civil and ecclesiastical, as well as the common people, understood them not, though they were the means of fulfilling many of them; and they were as ignorant of the prophecies concerning their own ruin and destruction, for their rejection of Christ; see Lk 24:27,
which men deliver to one that is learned; or, "that knows the book" (u); or "letters", as the Septuagint; see Jn 7:15 such were the Scribes, called or "letter men", men that could read well, and understood language:
saying, Read this, I pray thee; or read this now, as the Targum, and interpret it, and tell the meaning of it:
and he saith, I cannot, for it is sealed; which Kimchi says was an excuse invented, because he had no mind to read it, or otherwise he could have said, open, and I will read it; or he might have broke off the seal; but knowing there were difficult things, and things hard to be understood, in it, did not care to look into it, and read it, and attempt to explain it to others.
(u) "scienti librum", Montanus; , Sept.; "scienti literas", V. L. Junius & Tremellius, Piscator, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
29:11 of all--rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in Is 28:15, the same Hebrew word is translated, "covenant" [MAURER].
sealed-- (Is 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mt 13:10-17; Mt 11:25). Prophecy remained comparatively a sealed volume (Dan 12:4, Dan 12:9), until Jesus, who "alone is worthy," "opened the seals" (Rev_ 5:1-5, Rev_ 5:9; Rev_ 6:1).
29:1229:12: Եւ տացի նո՛յն գիր ՚ի ձեռս առն՝ որ ո՛չ գիտիցէ գիրս, եւ ասասցեն ցնա. Ընթերցի՛ր զայդ։ Եւ ասիցէ. Ո՛չ գիտեմ դպրութիւն[9900]։ [9900] Ոմանք. ՚Ի ձեռն առն... եւ ասիցեն ցնա։
12 Եւ նոյն գիրը պիտի տան մի մարդու ձեռքը, որը տառեր չի ճանաչում, ու ասեն նրան՝ ընթերցի՛ր այդ, նա պիտի պատասխանի՝ կարդալ չգիտեմ:
12 Այն գիրքը կարդալ չգիտցողին կու տան Ու կ’ըսեն. «Կ’աղաչենք, ասիկա կարդա՛»։Ու անիկա կ’ըսէ. «Կարդալ չեմ գիտեր»։
Եւ տացի նոյն գիր ի ձեռս առն` որ ոչ գիտիցէ գիրս, եւ ասասցեն ցնա. Ընթերցիր զայդ: Եւ ասիցէ. Ոչ գիտեմ դպրութիւն:

29:12: Եւ տացի նո՛յն գիր ՚ի ձեռս առն՝ որ ո՛չ գիտիցէ գիրս, եւ ասասցեն ցնա. Ընթերցի՛ր զայդ։ Եւ ասիցէ. Ո՛չ գիտեմ դպրութիւն[9900]։
[9900] Ոմանք. ՚Ի ձեռն առն... եւ ասիցեն ցնա։
12 Եւ նոյն գիրը պիտի տան մի մարդու ձեռքը, որը տառեր չի ճանաչում, ու ասեն նրան՝ ընթերցի՛ր այդ, նա պիտի պատասխանի՝ կարդալ չգիտեմ:
12 Այն գիրքը կարդալ չգիտցողին կու տան Ու կ’ըսեն. «Կ’աղաչենք, ասիկա կարդա՛»։Ու անիկա կ’ըսէ. «Կարդալ չեմ գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1229:12 И передают книгу тому, кто читать не умеет, и говорят: >; и тот отвечает: >.
29:12 καὶ και and; even δοθήσεται διδωμι give; deposit τὸ ο the βιβλίον βιβλιον scroll τοῦτο ουτος this; he εἰς εις into; for χεῖρας χειρ hand ἀνθρώπου ανθρωπος person; human μὴ μη not ἐπισταμένου επισταμαι well aware; stand over γράμματα γραμμα writing; letter καὶ και and; even ἐρεῖ ερεω.1 state; mentioned αὐτῷ αυτος he; him ἀνάγνωθι αναγινωσκω read τοῦτο ουτος this; he καὶ και and; even ἐρεῖ ερεω.1 state; mentioned οὐκ ου not ἐπίσταμαι επισταμαι well aware; stand over γράμματα γραμμα writing; letter
29:12 וְ wᵊ וְ and נִתַּ֣ן nittˈan נתן give הַ ha הַ the סֵּ֗פֶר ssˈēfer סֵפֶר letter עַל֩ ʕˌal עַל upon אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדַ֥ע yāḏˌaʕ ידע know סֵ֛פֶר sˈēfer סֵפֶר letter לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say קְרָ֣א qᵊrˈā קרא call נָא־ nā- נָא yeah זֶ֑ה zˈeh זֶה this וְ wᵊ וְ and אָמַ֕ר ʔāmˈar אמר say לֹ֥א lˌō לֹא not יָדַ֖עְתִּי yāḏˌaʕtî ידע know סֵֽפֶר׃ ס sˈēfer . s סֵפֶר letter
29:12. et dabitur liber nescienti litteras diceturque ei lege et respondebit nescio litterasAnd the book shall be given to one that knoweth no letters, and it shall be said to him: Read: and he shall answer: I know no letters.
12. and the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
29:12. But if the book is given to someone who does not know how to read, and it is said to him, “Read,” then he will respond, “I do not know how to read.”
29:12. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned:

29:12 И передают книгу тому, кто читать не умеет, и говорят: <<прочитай ее>>; и тот отвечает: <<я не умею читать>>.
29:12
καὶ και and; even
δοθήσεται διδωμι give; deposit
τὸ ο the
βιβλίον βιβλιον scroll
τοῦτο ουτος this; he
εἰς εις into; for
χεῖρας χειρ hand
ἀνθρώπου ανθρωπος person; human
μὴ μη not
ἐπισταμένου επισταμαι well aware; stand over
γράμματα γραμμα writing; letter
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
αὐτῷ αυτος he; him
ἀνάγνωθι αναγινωσκω read
τοῦτο ουτος this; he
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
οὐκ ου not
ἐπίσταμαι επισταμαι well aware; stand over
γράμματα γραμμα writing; letter
29:12
וְ wᵊ וְ and
נִתַּ֣ן nittˈan נתן give
הַ ha הַ the
סֵּ֗פֶר ssˈēfer סֵפֶר letter
עַל֩ ʕˌal עַל upon
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָדַ֥ע yāḏˌaʕ ידע know
סֵ֛פֶר sˈēfer סֵפֶר letter
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
קְרָ֣א qᵊrˈā קרא call
נָא־ nā- נָא yeah
זֶ֑ה zˈeh זֶה this
וְ wᵊ וְ and
אָמַ֕ר ʔāmˈar אמר say
לֹ֥א lˌō לֹא not
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
סֵֽפֶר׃ ס sˈēfer . s סֵפֶר letter
29:12. et dabitur liber nescienti litteras diceturque ei lege et respondebit nescio litteras
And the book shall be given to one that knoweth no letters, and it shall be said to him: Read: and he shall answer: I know no letters.
29:12. But if the book is given to someone who does not know how to read, and it is said to him, “Read,” then he will respond, “I do not know how to read.”
29:12. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
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
29:12: And the book is delivered ... - That is, they are just as ignorant of the true nature and meaning of the Rev_elations of God as a man is of the contents of a book who is utterly unable to read.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:12: I am not: Isa 29:18, Isa 28:12, Isa 28:13; Jer 5:4; Hos 4:6; Joh 7:15, Joh 7:16
John Gill
29:12 And the book is delivered to him that is not learned,.... Or that knows not a book or letters, as before, and so consequently cannot read, having never been put to school, or learned to read:
saying, Read this, I pray thee; or "now" (w), at once, immediately:
and he saith, I am not learned; he does not excuse himself on account of its being sealed, but on account of his want of learning; which shows the former was but an excuse. In short, the sum of it is this, that neither the learned nor unlearned, among the Jews, cared to read their Bibles, or to search the Scriptures, and the prophecies in them, concerning the Messiah, and that neither of them understood them; these things were hid from the wise and prudent, as well as from the ignorant and unlearned of the people, in common, and were only made known to a few babes and sucklings. There was great ignorance of the Scriptures in the times of Christ, to which these passages truly belong, Mt 11:25.
(w) "nunc", Pagninus, Montanus.
John Wesley
29:12 Of all - Of all, your prophets. As a book - In which no man can read, while it is sealed up, as books then sometimes were, being made in the form of rolls. Delivered - Unsealed and opened.
Robert Jamieson, A. R. Fausset and David Brown
29:12 The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Is 54:13; Jer 31:34; Jn 6:45; 1Cor 2:7-10; 1Jn 2:20).
29:1329:13: Եւ ասէ Տէր. Մե՛րձ է առ իս ժողովուրդս այս բերանով իւրով, եւ շրթամբք իւրեանց պատուեն զիս. եւ սրտիւք իւրեանց հեռացեալ մեկուսի՛ են յինէն. զո՛ւր պաշտեն զիս, ուսուցանեն զպատուէրս մարդկան՝ եւ զվարդապետութիւնս[9901]։ [9901] Ոմանք. Եւ ասէ ցիս Տէր... եւ սիրտք իւրեանց հե՛՛։
13 Տէրն ասում է. «Այս ժողովուրդը մօտ է ինձ իր բերանով, իր շրթունքներով է մեծարում ինձ, բայց սրտով հեռացել ու մեկուսացել է ինձնից. զուր է ինձ պաշտում, մարդկանց պատուիրաններն ու վարդապետութիւններն է ուսուցանում:
13 Անոր համար Տէրը կ’ըսէ.«Այս ժողովուրդը ինծի բերնովը կը մօտենայ Եւ զիս շրթունքներովը կը պատուէ, Բայց անոնց սիրտը ինձմէ հեռու է Ու ինձմէ ունեցած վախերնին Մարդոց սորվեցուցած պատուիրանք մըն է
Եւ ասէ Տէր. [403]Մերձ է առ իս ժողովուրդս այս բերանով իւրով, եւ շրթամբք իւրեանց պատուեն զիս. եւ սրտիւք իւրեանց հեռացեալ մեկուսի են յինէն. [404]զուր պաշտեն զիս, ուսուցանեն զպատուէրս մարդկան եւ զվարդապետութիւնս:

29:13: Եւ ասէ Տէր. Մե՛րձ է առ իս ժողովուրդս այս բերանով իւրով, եւ շրթամբք իւրեանց պատուեն զիս. եւ սրտիւք իւրեանց հեռացեալ մեկուսի՛ են յինէն. զո՛ւր պաշտեն զիս, ուսուցանեն զպատուէրս մարդկան՝ եւ զվարդապետութիւնս[9901]։
[9901] Ոմանք. Եւ ասէ ցիս Տէր... եւ սիրտք իւրեանց հե՛՛։
13 Տէրն ասում է. «Այս ժողովուրդը մօտ է ինձ իր բերանով, իր շրթունքներով է մեծարում ինձ, բայց սրտով հեռացել ու մեկուսացել է ինձնից. զուր է ինձ պաշտում, մարդկանց պատուիրաններն ու վարդապետութիւններն է ուսուցանում:
13 Անոր համար Տէրը կ’ըսէ.«Այս ժողովուրդը ինծի բերնովը կը մօտենայ Եւ զիս շրթունքներովը կը պատուէ, Բայց անոնց սիրտը ինձմէ հեռու է Ու ինձմէ ունեցած վախերնին Մարդոց սորվեցուցած պատուիրանք մըն է
zohrab-1805▾ eastern-1994▾ western am▾
29:1329:13 И сказал Господь: так как этот народ приближается ко Мне устами своими, и языком своим чтит Меня, сердце же его далеко отстоит от Меня, и благоговение их предо Мною есть изучение заповедей человеческих;
29:13 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἐγγίζει εγγιζω get close; near μοι μοι me ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he τοῖς ο the χείλεσιν χειλος lip; shore αὐτῶν αυτος he; him τιμῶσίν τιμαω honor; value με με me ἡ ο the δὲ δε though; while καρδία καρδια heart αὐτῶν αυτος he; him πόρρω πορρω forward; far away ἀπέχει απεχω hold off; have in full ἀπ᾿ απο from; away ἐμοῦ εμου my μάτην ματην groundlessly; in vain δὲ δε though; while σέβονταί σεβομαι venerate; stand in awe of με με me διδάσκοντες διδασκω teach ἐντάλματα ενταλμα precept ἀνθρώπων ανθρωπος person; human καὶ και and; even διδασκαλίας διδασκαλια teaching; instruction
29:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord יַ֚עַן ˈyaʕan יַעַן motive כִּ֤י kˈî כִּי that נִגַּשׁ֙ niggˌaš נגשׁ approach הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בְּ bᵊ בְּ in פִ֤יו fˈiʸw פֶּה mouth וּ û וְ and בִ vi בְּ in שְׂפָתָיו֙ śᵊfāṯāʸw שָׂפָה lip כִּבְּד֔וּנִי kibbᵊḏˈûnî כבד be heavy וְ wᵊ וְ and לִבֹּ֖ו libbˌô לֵב heart רִחַ֣ק riḥˈaq רחק be far מִמֶּ֑נִּי mimmˈennî מִן from וַ wa וְ and תְּהִ֤י ttᵊhˈî היה be יִרְאָתָם֙ yirʔāṯˌām יִרְאָה fear אֹתִ֔י ʔōṯˈî אֵת [object marker] מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man מְלֻמָּדָֽה׃ mᵊlummāḏˈā למד learn
29:13. et dixit Dominus eo quod adpropinquat populus iste ore suo et labiis suis glorificat me cor autem eius longe est a me et timuerunt me mandato hominum et doctrinisAnd the Lord said: Forasmuch as this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me, and they have feared me with the commandment and doctrines of men:
13. And the Lord said, Forasmuch as this people draw nigh , and with their mouth and with their lips do honour me, but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught :
29:13. And the Lord said: Since this people have drawn near to me only with their mouth, and their lips glorify me while their heart is far from me, and their fear of me is based on the commandments and doctrines of men,
29:13. Wherefore the Lord said, Forasmuch as this people draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
Wherefore the Lord said, Forasmuch as this people draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

29:13 И сказал Господь: так как этот народ приближается ко Мне устами своими, и языком своим чтит Меня, сердце же его далеко отстоит от Меня, и благоговение их предо Мною есть изучение заповедей человеческих;
29:13
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἐγγίζει εγγιζω get close; near
μοι μοι me
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
τοῖς ο the
χείλεσιν χειλος lip; shore
αὐτῶν αυτος he; him
τιμῶσίν τιμαω honor; value
με με me
ο the
δὲ δε though; while
καρδία καρδια heart
αὐτῶν αυτος he; him
πόρρω πορρω forward; far away
ἀπέχει απεχω hold off; have in full
ἀπ᾿ απο from; away
ἐμοῦ εμου my
μάτην ματην groundlessly; in vain
δὲ δε though; while
σέβονταί σεβομαι venerate; stand in awe of
με με me
διδάσκοντες διδασκω teach
ἐντάλματα ενταλμα precept
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
διδασκαλίας διδασκαλια teaching; instruction
29:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
יַ֚עַן ˈyaʕan יַעַן motive
כִּ֤י kˈî כִּי that
נִגַּשׁ֙ niggˌaš נגשׁ approach
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
בְּ bᵊ בְּ in
פִ֤יו fˈiʸw פֶּה mouth
וּ û וְ and
בִ vi בְּ in
שְׂפָתָיו֙ śᵊfāṯāʸw שָׂפָה lip
כִּבְּד֔וּנִי kibbᵊḏˈûnî כבד be heavy
וְ wᵊ וְ and
לִבֹּ֖ו libbˌô לֵב heart
רִחַ֣ק riḥˈaq רחק be far
מִמֶּ֑נִּי mimmˈennî מִן from
וַ wa וְ and
תְּהִ֤י ttᵊhˈî היה be
יִרְאָתָם֙ yirʔāṯˌām יִרְאָה fear
אֹתִ֔י ʔōṯˈî אֵת [object marker]
מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
מְלֻמָּדָֽה׃ mᵊlummāḏˈā למד learn
29:13. et dixit Dominus eo quod adpropinquat populus iste ore suo et labiis suis glorificat me cor autem eius longe est a me et timuerunt me mandato hominum et doctrinis
And the Lord said: Forasmuch as this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me, and they have feared me with the commandment and doctrines of men:
29:13. And the Lord said: Since this people have drawn near to me only with their mouth, and their lips glorify me while their heart is far from me, and their fear of me is based on the commandments and doctrines of men,
29:13. Wherefore the Lord said, Forasmuch as this people draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
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
13-14: Не желавшие слушать пророка Божия, иудейские политики и остальные иудеи все-таки внешним образом продолжали считать себя чтителями Господа. Ложность такого Богопочитания и обличает теперь пророк и вместе с тем возвещает, что Господь посрамит их собственную мудрость, какою они гордились. Он Сам, Своей всемогущей силой, поразит гордых ассирийцев и возвысит Иуду. И впоследствии Господь будет Своей благодатью возвышать униженное, насильники же и лжецы будут истреблены. Вследствие этого потомки Иакова, в далеком будущем, во всем преклонятся пред Всевышним.

Иудеи, очевидно, хотели во что бы то ни стало идти в своей жизни и особенно в политике своими путями, хотя наружно и поддерживали связь с храмом Всевышнего посредством внешнего богослужения. Наказанием за это будет то, что Господь будет и впредь (еще необычайно поступлю), как делал Он и раньше, посрамлять их хитрые замыслы. Он будет поступать с иудейским народом чудно и дивно, т. е. совершенно неожиданно для них будет посылать им наказание и спасение. Очень вероятно, что здесь содержится предсказание об освобождении Иерусалима от ассирийской осады при царе Езекии.
Adam Clarke: Commentary on the Bible - 1831
29:13: The Lord "Jehovah" - For אדני Adonai, sixty-three MSS. of Kennicott's, and many of De Rossi's, and four editions, read יהוה Yehovah, and five MSS. add יהוה.
Kimchi makes some just observations on this verse. The vision, meaning the Divine revelation of all the prophets, is a book or letter that is sealed - is not easily understood. This is delivered to one that is learned - instructed in the law. Read this; and he saith, I cannot, for it is sealed; a full proof that he does not wish to know the contents else he would apply to the prophet to get it explained. See Kimchi on the place.
And their fear toward me is taught by the precept of men "And vain is their fear of me teaching the commandments of men" - I read for ותהי vattehi, ותהו vethohu, with the Septuagint, Mat 15:9; Mar 8:7; and for מלמדה melummedah, מלמדים melummedim, with the Chaldee.
Albert Barnes: Notes on the Bible - 1834
29:13: Wherefore the Lord said - This verse, with the following, is designed to denounce the divine judgment on their formality of worship. They kept up the forms of religion, but they witcheld the affections of their hearts from God; and he, therefore, says that he will proceed to inflict on them exemplary and deserved punishment.
This people draw near me - That is, in the temple, and in the forms of external devotion.
And with their lips do honor me - They professedly celebrate my praise, and acknowledge me in the forms of devotion.
But have removed their heart - Have witcheld the affections of their hearts.
And their fear toward me - The worship of God is often represented as "fear" Job 28:28; Psa 19:9; Psa 34:11; Pro 1:7.
Is taught by the precept of men - That is, their views, instead of having been derived from the Scriptures, were drawn from the doctrines of mankind. Our Saviour referred to this passage, and applied it to the hypocrites of his own time Mat 15:8-9. The latter part of it is, however, not quoted literally from the Hebrew, nor from the Septuagint, but retains the sense: 'But in vain do they worship me, teaching for doctrines the commandments of men.' He quoted it as strikingly descriptive of the people when he lived, not as saying that Isaiah referred directly to his times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:13: Forasmuch: Isa 10:6, Isa 48:1, Isa 48:2, Isa 58:2, Isa 58:3; Psa 17:1; Jer 3:10, Jer 5:2, Jer 12:2, Jer 42:2-4, Jer 42:20; Eze 33:31-33; Mat 15:7-9
their fear: ch2 29:1-31:21; Pro 30:6; Mat 15:2-6; Mar 7:2-13; Col 2:22
Carl Friedrich Keil and Franz Delitzsch
29:13
This stupefaction was the self-inflicted punishment of the dead works with which the people mocked God and deceived themselves. "The Lord hath spoken: Because this people approaches me with its mouth, and honours me with its lips, and keeps its heart far from me, and its reverence of me has become a commandment learned from men: therefore, behold, I will proceed wondrously with this people, wondrously and marvellously strange; and the wisdom of its wise men is lost, and the understanding of its intelligent men becomes invisible." Ever since the time of Asaph (Ps 50, cf., Ps 78:36-37), the lamentation and condemnation of hypocritical ceremonial worship, without living faith or any striving after holiness, had been a leading theme of prophecy. Even in Isaiah's introductory address (chapter 1) this complain was uttered quite in the tone of that of Asaph. In the time of Hezekiah it was peculiarly called for, just as it was afterwards in that of Josiah (as the book of Jeremiah shows). The people had been obliged to consent to the abolition of the public worship of idols, but their worship of Jehovah was hypocrisy. Sometimes it was conscious hypocrisy, arising from the fear of man and favour of man; sometimes unconscious, inasmuch as without any inward conversion, but simply with work-righteousness, the people contented themselves with, and even prided themselves upon, an outward fulfilment of the law (Mic 6:6-8; Mic 3:11). Instead of נגּשׁ (lxx, Vulg., Syr., Mt 15:8; Mk 7:6), we also meet with the reading נגּשׂ, "because this people harasses itself as with tributary service;" but the antithesis to richaq (lxx πόῤῥω ἀπέχει ) favours the former reading niggash, accedit; and bephı̄v (with its moth) must be connected with this, though in opposition to the accents. This self-alienation and self-blinding, Jehovah would punish with a wondrously paradoxical judgment, namely, the judgment of a hardening, which would so completely empty and confuse, that even the appearance of wisdom and unity, which the leaders of Israel still had, would completely disappear. יוסיף (as in Is 38:5) is not the third person fut. hiphil here (so that it could be rendered, according to Is 28:16, "Behold, I am he who;" or more strictly still, "Behold me, who;" which, however, would give a prominence to the subject that would be out of place here), but the part. kal for יוסף. That the language really allowed of such a lengthening of the primary form qatĭl into qatı̄l, and especially in the case of יוסיף, is evident from Eccles 1:18 (see at Ps 16:5). In ופלא הפלא, פלא (cf., Lam 1:9) alternates with the gerundive (see at Is 22:17): the fifth example in this one address of the emphatic juxtaposition of words having a similar sound and the same derivation (vid., Is 29:1, Is 29:5, Is 29:7, Is 29:9).
Geneva 1599
29:13 Wherefore the Lord said, Forasmuch as this people (k) draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their (l) fear toward me is taught by the precept of men:
(k) Because they are hypocrites and not sincere in heart, as in (Mt 15:7-8).
(l) That is, their religion was learned by man's doctrine, and not by my word.
John Gill
29:13 Wherefore the Lord said,.... Concerning the hypocritical people of the Jews in Christ's time, as the words are applied by our Lord himself, Mt 15:7,
Forasmuch as this people draw near to me with their mouth, and with their lips do honour me; Kimchi observes, there is a double reading of the word rendered "draw near": in one reading of it, it signifies to be "afflicted"; and then the sense is, "when this people are afflicted, with their mouth, and with their lips, they honour me"; that is, when they are in distress, they pray unto him, and profess a great regard for him, speak honourably of him, and reverently to him, hoping he will help and relieve them; see Is 26:16 but the other reading of the word, in which it has the signification of "drawing near", is confirmed, not only by the Masora on the text, but by the citation of it in Mt 15:7 and designs the approach of these people to God, in acts of religion and devotion, in praying to him, and praising of him, and expressing great love and affection for him, and zeal for his cause and interest; but were all outwardly, with their lips and mouths only:
but have removed their heart far from me; these were not employed in his service, which is the main thing he requires and regards, but were engaged elsewhere; while their bodies were presented before him, and their mouths and lips were moving to him, their affections were not set upon him, nor the desires of their souls unto him, nor had they any real hearty concern for his glory:
and their fear towards me is taught by the precept of men; their worship of God was not according to the prescription of God, and his revealed will; but according to the traditions of the elders, which they preferred to the word of God, and, by observing them, transgressed it, and made it of no effect; see Mt 15:3.
John Wesley
29:13 Draw near - Namely, in acts of worship. With lips - With outward devotions. But - They do not pay me that love, and fear, and obedience, which I require. And - They worship me not in such a manner, as I have prescribed, but according to mens inventions, preferring the devices and traditions of their false prophets, before my institutions.
Robert Jamieson, A. R. Fausset and David Brown
29:13 precept of men--instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Jn 4:24). Compare Christ's quotation of this verse from the Septuagint.
29:1429:14: Վասն այնորիկ ահաւադիկ ես յաւելից փոփոխե՛լ զժողովուրդդ զա՛յդ. եւ փոփոխեցի՛ց զդոսա. եւ կորուսի՛ց զիմաստութիւն իմաստնոց, եւ զխորհուրդս խորհրդականաց արհամարհեցից[9902]։ [9902] Ոմանք. Վասն այսորիկ ահաւասիկ ես յաւելից փոխել... եւ փոխեցից զդոսա։
14 Դրա համար ես էլ պիտի փոխեմ այդ ժողովրդին, պիտի այլափոխեմ նրան, պիտի կորցնեմ իմաստունների իմաստութիւնը եւ արհամարհեմ խորհրդականների խորհուրդները»:
14 Անոր համար ահա ես այս ժողովուրդին մէջ Այսուհետեւ զարմանալի գործեր ու հրաշքներ պիտի ընեմ Եւ անոնց իմաստուններուն իմաստութիւնը պիտի կորսուի Ու հանճարեղներուն հանճարը բնաջինջ պիտի ըլլայ»։
Վասն այնորիկ ահաւադիկ ես յաւելից [405]փոփոխել զժողովուրդդ զայդ. եւ փոփոխեցից զդոսա. եւ կորուսից զիմաստութիւն իմաստնոց, եւ զխորհուրդս խորհրդականաց արհամարհեցից. վա՜յ այնոցիկ` որ խորհին խորհուրդս խորինս` եւ ոչ Տերամբ:

29:14: Վասն այնորիկ ահաւադիկ ես յաւելից փոփոխե՛լ զժողովուրդդ զա՛յդ. եւ փոփոխեցի՛ց զդոսա. եւ կորուսի՛ց զիմաստութիւն իմաստնոց, եւ զխորհուրդս խորհրդականաց արհամարհեցից[9902]։
[9902] Ոմանք. Վասն այսորիկ ահաւասիկ ես յաւելից փոխել... եւ փոխեցից զդոսա։
14 Դրա համար ես էլ պիտի փոխեմ այդ ժողովրդին, պիտի այլափոխեմ նրան, պիտի կորցնեմ իմաստունների իմաստութիւնը եւ արհամարհեմ խորհրդականների խորհուրդները»:
14 Անոր համար ահա ես այս ժողովուրդին մէջ Այսուհետեւ զարմանալի գործեր ու հրաշքներ պիտի ընեմ Եւ անոնց իմաստուններուն իմաստութիւնը պիտի կորսուի Ու հանճարեղներուն հանճարը բնաջինջ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1429:14 то вот, Я еще необычайно поступлю с этим народом, чудно и дивно, так что мудрость мудрецов его погибнет, и разума у разумных его не станет.
29:14 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I προσθήσω προστιθημι add; continue τοῦ ο the μεταθεῖναι μετατιθημι transfer; alter τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even μεταθήσω μετατιθημι transfer; alter αὐτοὺς αυτος he; him καὶ και and; even ἀπολῶ απολλυμι destroy; lose τὴν ο the σοφίαν σοφια wisdom τῶν ο the σοφῶν σοφος wise καὶ και and; even τὴν ο the σύνεσιν συνεσις comprehension τῶν ο the συνετῶν συνετος comprehending; intelligent κρύψω κρυπτω hide
29:14 לָכֵ֗ן lāḵˈēn לָכֵן therefore הִנְנִ֥י hinnˌî הִנֵּה behold יֹוסִ֛ף yôsˈif יסף add לְ lᵊ לְ to הַפְלִ֥יא haflˌî פלא be miraculous אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this הַפְלֵ֣א haflˈē פלא be miraculous וָ wā וְ and פֶ֑לֶא fˈele פֶּלֶא miracle וְ wᵊ וְ and אָֽבְדָה֙ ʔˈāvᵊḏā אבד perish חָכְמַ֣ת ḥoḵmˈaṯ חָכְמָה wisdom חֲכָמָ֔יו ḥᵃḵāmˈāʸw חָכָם wise וּ û וְ and בִינַ֥ת vînˌaṯ בִּינָה understanding נְבֹנָ֖יו nᵊvōnˌāʸw בין understand תִּסְתַּתָּֽר׃ ס tistattˈār . s סתר hide
29:14. ideo ecce ego addam ut admirationem faciam populo huic miraculo grandi et stupendo peribit enim sapientia a sapientibus eius et intellectus prudentium eius abscondeturTherefore behold I will proceed to cause an admiration in this people, by a great and wonderful miracle: for wisdom shall perish from their wise men, and the understanding of their prudent men shall be hid.
14. therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
29:14. for this reason, behold, I will proceed to accomplish a wonder for this people, a great and mystifying miracle. For wisdom will perish from their wise, and the understanding of their prudent will be concealed.
29:14. Therefore, behold, I will proceed to do a marvellous work among this people, [even] a marvellous work and a wonder: for the wisdom of their wise [men] shall perish, and the understanding of their prudent [men] shall be hid.
Therefore, behold, I will proceed to do a marvellous work among this people, [even] a marvellous work and a wonder: for the wisdom of their wise [men] shall perish, and the understanding of their prudent [men] shall be hid:

29:14 то вот, Я еще необычайно поступлю с этим народом, чудно и дивно, так что мудрость мудрецов его погибнет, и разума у разумных его не станет.
29:14
διὰ δια through; because of
τοῦτο ουτος this; he
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
προσθήσω προστιθημι add; continue
τοῦ ο the
μεταθεῖναι μετατιθημι transfer; alter
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
καὶ και and; even
μεταθήσω μετατιθημι transfer; alter
αὐτοὺς αυτος he; him
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
τὴν ο the
σοφίαν σοφια wisdom
τῶν ο the
σοφῶν σοφος wise
καὶ και and; even
τὴν ο the
σύνεσιν συνεσις comprehension
τῶν ο the
συνετῶν συνετος comprehending; intelligent
κρύψω κρυπτω hide
29:14
לָכֵ֗ן lāḵˈēn לָכֵן therefore
הִנְנִ֥י hinnˌî הִנֵּה behold
יֹוסִ֛ף yôsˈif יסף add
לְ lᵊ לְ to
הַפְלִ֥יא haflˌî פלא be miraculous
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
הַפְלֵ֣א haflˈē פלא be miraculous
וָ וְ and
פֶ֑לֶא fˈele פֶּלֶא miracle
וְ wᵊ וְ and
אָֽבְדָה֙ ʔˈāvᵊḏā אבד perish
חָכְמַ֣ת ḥoḵmˈaṯ חָכְמָה wisdom
חֲכָמָ֔יו ḥᵃḵāmˈāʸw חָכָם wise
וּ û וְ and
בִינַ֥ת vînˌaṯ בִּינָה understanding
נְבֹנָ֖יו nᵊvōnˌāʸw בין understand
תִּסְתַּתָּֽר׃ ס tistattˈār . s סתר hide
29:14. ideo ecce ego addam ut admirationem faciam populo huic miraculo grandi et stupendo peribit enim sapientia a sapientibus eius et intellectus prudentium eius abscondetur
Therefore behold I will proceed to cause an admiration in this people, by a great and wonderful miracle: for wisdom shall perish from their wise men, and the understanding of their prudent men shall be hid.
29:14. for this reason, behold, I will proceed to accomplish a wonder for this people, a great and mystifying miracle. For wisdom will perish from their wise, and the understanding of their prudent will be concealed.
29:14. Therefore, behold, I will proceed to do a marvellous work among this people, [even] a marvellous work and a wonder: for the wisdom of their wise [men] shall perish, and the understanding of their prudent [men] shall be hid.
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
29:14: I will proceed to do - Hebrew, 'I will add to do;' that is, I will do it.
For the wisdom of their wise men shall perish - I will bring calamity upon them which shall baffle all the skill and wisdom of their wise men.
Shall be hid - That is, shall not appear; shall vanish. It shall not be sufficient to pRev_ent the calamities that shall come upon the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:14: I will: Isa 29:9, Isa 28:21; Hab 1:5; Joh 9:29-34
proceed: Heb. add
for the wisdom: Isa 29:10, Isa 6:9, Isa 6:10, Isa 19:3, Isa 19:11-14; Job 5:13; Jer 8:7-9, Jer 49:7; Oba 1:8; Luk 10:24; Joh 9:39-41; Act 28:26, Act 28:27; Rom 1:21, Rom 1:22, Rom 1:28; Co1 1:19-24, Co1 3:19
Geneva 1599
29:14 Therefore, behold, I will proceed to do a marvellous work among this people, [even] an wonderful work and a wonder: for the wisdom of their wise [men] shall (m) perish, and the understanding of their prudent [men] shall be hid.
(m) Meaning, where God is not worshipped according to his word, both magistrates and ministers are fools and without understanding.
John Gill
29:14 Therefore, behold, I will proceed to do a marvellous work among this people,.... Because of their hypocrisy and formality, their regard to men, their doctrines and commandments, and not to the will and word of God, therefore he determines "to deal marvellously with this people":
even a marvellous work, and a wonder; that is, something exceedingly marvellous, which would be matter of astonishment to everyone that observed it; and is as follows:
for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid; and be no more: this was eminently fulfilled in the wise men, the doctors and learned Rabbins of the Jews; and they themselves own (x), that, from the time the temple was destroyed, the wise men became like to Scribes, and the Scribes to those that looked after the synagogues, and these became like the common people, and they grew worse and worse: and Maimonides acknowledges (y), that this respects their present case; he says, when the Heathen princes destroyed their best things, took away their wisdom, and their books, and killed their wise men, they became ignorant and unlearned; which evil God threatened them for their iniquities, as is said in this passage: and also this had its accomplishment in the wise philosophers of the Gentiles; see 1Cor 1:18.
(x) Misna Sota, c. 9. sect. 15. (y) More Nevochim, par. 2. c. 11. p. 212.
John Wesley
29:14 Hid - Shall disappear and vanish.
Robert Jamieson, A. R. Fausset and David Brown
29:14 (Hab 1:5; Acts 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Is 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1Cor 1:19).
29:1529:15: Վա՛յ այնոցիկ՝ որ խորհին խորհուրդս խորինս՝ եւ ո՛չ Տերամբ. վա՛յ այնոցիկ որ խորհին խորհուրդս ծածուկս. եւ եղիցին ընդ խաւար գործք նոցա, եւ ասիցեն թէ ո՞ տեսանիցէ զմեզ, եւ ո՞ գիտասցէ զինչ գործեմք[9903]։ [9903] Օրինակ մի. Վա՛յ այնոցիկ որ խորհին խորհուրդ չար առանձինն. վա՛յ այնոցիկ որ խորհին խորհուրդս ծածուկ։ Ոմանք. Եւ ասասցեն թէ ո՛ տեսանէ զմեզ, եւ ո՛ գիտիցէ զինչ։
15 Վա՜յ նրանց, ովքեր խորին խորհուրդներ են խորհում, բայց առանց Տիրոջ. վա՜յ նրանց, ովքեր թաքուն խորհուրդներ են խորհում, ու նրանց գործերը խաւարի հետ են: Նրանք ասում են. «Ո՞վ կը տեսնի մեզ, ո՞վ պիտի իմանայ, թէ ինչ ենք անում»:
15 Վա՜յ անոնց, որ խորունկ տեղ կը փնտռեն Իրենց խորհուրդը Տէրոջմէ պահելու համար Ու իրենց գործը մութին մէջ կ’ընեն Ու կ’ըսեն. «Մեզ ո՞վ կը տեսնէ ու մեզ ո՞վ կը ճանչնայ»։
Վա՜յ այնոցիկ որ խորհին խորհուրդս ծածուկս[406], եւ եղիցին ընդ խաւար գործք նոցա, եւ ասիցեն թէ` Ո՞ տեսանիցէ զմեզ, եւ ո՞ գիտասցէ [407]զինչ գործեմք:

29:15: Վա՛յ այնոցիկ՝ որ խորհին խորհուրդս խորինս՝ եւ ո՛չ Տերամբ. վա՛յ այնոցիկ որ խորհին խորհուրդս ծածուկս. եւ եղիցին ընդ խաւար գործք նոցա, եւ ասիցեն թէ ո՞ տեսանիցէ զմեզ, եւ ո՞ գիտասցէ զինչ գործեմք[9903]։
[9903] Օրինակ մի. Վա՛յ այնոցիկ որ խորհին խորհուրդ չար առանձինն. վա՛յ այնոցիկ որ խորհին խորհուրդս ծածուկ։ Ոմանք. Եւ ասասցեն թէ ո՛ տեսանէ զմեզ, եւ ո՛ գիտիցէ զինչ։
15 Վա՜յ նրանց, ովքեր խորին խորհուրդներ են խորհում, բայց առանց Տիրոջ. վա՜յ նրանց, ովքեր թաքուն խորհուրդներ են խորհում, ու նրանց գործերը խաւարի հետ են: Նրանք ասում են. «Ո՞վ կը տեսնի մեզ, ո՞վ պիտի իմանայ, թէ ինչ ենք անում»:
15 Վա՜յ անոնց, որ խորունկ տեղ կը փնտռեն Իրենց խորհուրդը Տէրոջմէ պահելու համար Ու իրենց գործը մութին մէջ կ’ընեն Ու կ’ըսեն. «Մեզ ո՞վ կը տեսնէ ու մեզ ո՞վ կը ճանչնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1529:15 Горе тем, которые думают скрыться в глубину, чтобы замысл свой утаить от Господа, которые делают дела свои во мраке и говорят: >
29:15 οὐαὶ ουαι woe οἱ ο the βαθέως βαθυς deep βουλὴν βουλη intent ποιοῦντες ποιεω do; make καὶ και and; even οὐ ου not διὰ δια through; because of κυρίου κυριος lord; master οὐαὶ ουαι woe οἱ ο the ἐν εν in κρυφῇ κρυφη secretly βουλὴν βουλη intent ποιοῦντες ποιεω do; make καὶ και and; even ἔσται ειμι be ἐν εν in σκότει σκοτος dark τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τίς τις.1 who?; what? ἡμᾶς ημας us ἑώρακεν οραω view; see καὶ και and; even τίς τις.1 who?; what? ἡμᾶς ημας us γνώσεται γινωσκω know ἢ η or; than ἃ ος who; what ἡμεῖς ημεις we ποιοῦμεν ποιεω do; make
29:15 הֹ֛וי hˈôy הֹוי alas הַ ha הַ the מַּעֲמִיקִ֥ים mmaʕᵃmîqˌîm עמק be deep מֵֽ mˈē מִן from יהוָ֖ה [yhwˌāh] יְהוָה YHWH לַ la לְ to סְתִּ֣ר sᵊttˈir סתר hide עֵצָ֑ה ʕēṣˈā עֵצָה counsel וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בְ vᵊ בְּ in מַחְשָׁךְ֙ maḥšāḵ מַחְשָׁךְ dark place מַֽעֲשֵׂיהֶ֔ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say מִ֥י mˌî מִי who רֹאֵ֖נוּ rōʔˌēnû ראה see וּ û וְ and מִ֥י mˌî מִי who יֹודְעֵֽנוּ׃ yôḏᵊʕˈēnû ידע know
29:15. vae qui profundi estis corde ut a Domino abscondatis consilium quorum sunt in tenebris opera et dicunt quis videt nos et quis novit nosWoe to you that are deep of heart, to hide your counsel from the Lord: and their works are in the dark, and they say: Who seeth us, and who knoweth us?
15. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
29:15. Woe to you who use the depths of the heart, so that you may hide your intentions from the Lord. Their works are done in darkness, and so they say: “Who sees us?” and “Who knows us?”
29:15. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us:

29:15 Горе тем, которые думают скрыться в глубину, чтобы замысл свой утаить от Господа, которые делают дела свои во мраке и говорят: <<кто увидит нас? и кто узнает нас?>>
29:15
οὐαὶ ουαι woe
οἱ ο the
βαθέως βαθυς deep
βουλὴν βουλη intent
ποιοῦντες ποιεω do; make
καὶ και and; even
οὐ ου not
διὰ δια through; because of
κυρίου κυριος lord; master
οὐαὶ ουαι woe
οἱ ο the
ἐν εν in
κρυφῇ κρυφη secretly
βουλὴν βουλη intent
ποιοῦντες ποιεω do; make
καὶ και and; even
ἔσται ειμι be
ἐν εν in
σκότει σκοτος dark
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
τίς τις.1 who?; what?
ἡμᾶς ημας us
ἑώρακεν οραω view; see
καὶ και and; even
τίς τις.1 who?; what?
ἡμᾶς ημας us
γνώσεται γινωσκω know
η or; than
ος who; what
ἡμεῖς ημεις we
ποιοῦμεν ποιεω do; make
29:15
הֹ֛וי hˈôy הֹוי alas
הַ ha הַ the
מַּעֲמִיקִ֥ים mmaʕᵃmîqˌîm עמק be deep
מֵֽ mˈē מִן from
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לַ la לְ to
סְתִּ֣ר sᵊttˈir סתר hide
עֵצָ֑ה ʕēṣˈā עֵצָה counsel
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בְ vᵊ בְּ in
מַחְשָׁךְ֙ maḥšāḵ מַחְשָׁךְ dark place
מַֽעֲשֵׂיהֶ֔ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
מִ֥י mˌî מִי who
רֹאֵ֖נוּ rōʔˌēnû ראה see
וּ û וְ and
מִ֥י mˌî מִי who
יֹודְעֵֽנוּ׃ yôḏᵊʕˈēnû ידע know
29:15. vae qui profundi estis corde ut a Domino abscondatis consilium quorum sunt in tenebris opera et dicunt quis videt nos et quis novit nos
Woe to you that are deep of heart, to hide your counsel from the Lord: and their works are in the dark, and they say: Who seeth us, and who knoweth us?
29:15. Woe to you who use the depths of the heart, so that you may hide your intentions from the Lord. Their works are done in darkness, and so they say: “Who sees us?” and “Who knows us?”
29:15. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
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
15-16: Подобно Ахазу (Ис гл. 7), и Езекия старался вести политику самостоятельно, не следуя указаниям пророка Исаии и скрывая при этом от него свои замыслы. Прямо и открыто выступить противником пророка он не хотел, так как он уважал пророка, как посланника Божия. Но этим самым он показывал свое непонимание великого значения пророческого служения. Он думал обмануть пророка - как будто бы, по мудрости, он превосходил его! На самом же деле он и его политики могли быть сравнены с глиной, тогда как настоящим горшечником - был пророк Божий. Указывая при этом на нелепость политических замыслов министров царя Езекии, которые признавали возможным не слушаться Бога, пророк сравнивает их с горшком, который отказывается признать в сделавшем его мастере виновника своего бытия, и с художественным произведением, которое не хочет признать ума за сделавшим его художником.
Albert Barnes: Notes on the Bible - 1834
29:15: Woe unto them that seek deep ... - That is, who attempt to conceal their "real" intentions under a plausible exterior, and correct outward deportment. This is most strikingly descriptive of the character of a hypocrite who seeks to conceal his plans and his purposes from the eyes of people and of God. His external conduct is fair; his observance of the duties of religion exemplary; his attendance on the means of grace and the worship of God regular; his professions loud and constant, but the whole design is to "conceal" his real sentiments, and to accomplish some sinister and wicked purpose by it.
From the Lord - This proves that the design of the hypocrite is not always to attempt to deceive his fellowmen, but that he also aims to deceive God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:15: seek: Isa 5:18, Isa 5:19, Isa 28:15, Isa 28:17, Isa 30:1; Job 22:13, Job 22:14; Psa 10:11-13, Psa 64:5, Psa 64:6; Psa 139:1-8; Jer 23:24; Eze 8:12, Eze 9:9; Zep 1:12; Rev 2:23
and their works: Job 24:13-17, Job 34:22; Luk 12:1-3; Joh 3:19; Co1 4:5; Co2 4:2
Who seeth: Isa 47:10; Psa 59:7, Psa 73:11, Psa 94:7-9; Mal 2:17
Carl Friedrich Keil and Franz Delitzsch
29:15
Their hypocrisy, which was about to be so wonderfully punished according to the universal law (Ps 18:26-27), manifested itself in their self-willed and secret behaviour, which would not inquire for Jehovah, nor suffer itself to be chastened by His word. "Woe unto them that hide plans deep from Jehovah, and their doing occurs in a dark place, and they say, Who saw us then, and who knew about us? Oh for your perversity! It is to be regarded as potters' clay; that a work could say to its maker, He has not made me; and an image to its sculptor, He does not understand it!" Just as Ahaz had carefully kept his appeal to Asshur for help secret from the prophet; so did they try, as far as possible, to hide from the prophet the plan for an alliance with Egypt. לסתּיר is a syncopated hiphil for להסתּיר, as in Is 1:12; Is 3:8; Is 23:11. העמיק adds the adverbial notion, according to our mode of expression (comp. Joel 2:20, and the opposite thought in Joel 2:26; Ges. 142). To hide from Jehovah is equivalent to hiding from the prophet of Jehovah, that they might not have to listen to reproof from the word of Jehovah. We may see from Is 8:12 how suspiciously they watched the prophet in such circumstances as these. But Jehovah saw them in their secrecy, and the prophet saw through the whole in the light of Jehovah. הפכּכם is an exclamation, like תּפלצתּך in Jer 49:16. They are perverse, or ('im) "is it not so?" They think they can dispense with Jehovah, and yet they are His creatures; they attribute cleverness to themselves, and practically disown Jehovah, as if the pot should say to the potter who has turned it, He does not understand it.
Geneva 1599
29:15 Woe to them that (n) seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
(n) This is spoken of them who in heart despised God's word, and mocked at the admonitions but outwardly bore a good face.
John Gill
29:15 Woe unto them,.... Or, "O ye",
that seek deep to hide their counsel from the Lord; which they consulted against Christ, to take away his life, to persecute his apostles, and hinder the spread of his Gospel; which though they consulted in private, and formed deep schemes, imagining they were not observed by the Lord, yet he that sits in the heaven saw them, and laughed at their vain imaginations, Ps 2:1,
and their works are in the dark; in the dark night, as if the darkness could conceal them from the all seeing eye of God; such works are truly works of darkness, but cannot be hid, though they flatter themselves they will:
and they say, Who seeth us? and who knoweth us? as no man, they imagined, did, so not God himself; into such atheism do wicked men sink, when desirous of bringing their schemes into execution, they have taken great pains to form; and which they please themselves are so deeply laid, as that they cannot fail of succeeding; but hear what follows Is 29:16.
John Wesley
29:15 Seek deep - A metaphor from men, who use to dig deep into the earth, that they may hide any thing there. To hide - Vainly imagining, that they can deceive, not only men, but God, by their external professions. Who - Neither God nor man can discover us.
Robert Jamieson, A. R. Fausset and David Brown
29:15 seek deep to hide--rather, "That seek to hide deeply," &c. (compare Is 30:1-2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.
29:1629:16: Ո՞չ ապաքէն իբրեւ զկաւ բրտի՞ համարեալ իցէք. միթէ ասիցէ՞ ստեղծուածն ցստեղծիչն իւր, թէ ո՛չ դու զիս ստեղծեր. կամ արարածն ցարարիչն թէ ոչ իմաստութեամբ արարեր զիս[9904]։ [9904] Ոմանք յաւելուն. Ցարարիչն իւր, թէ ոչ դու իմաստութեամբ։
16 Բայց չէ՞ որ դուք բրուտի կաւ էք. մի՞թէ ստեղծուածն իր ստեղծողին կ’ասի, թէ՝ դո՛ւ չես ինձ ստեղծել, կամ արարածն՝ Արարչին, թէ՝ իմաստութեամբ չես արարել ինձ:
16 Դուք գործերը տակն ու վրայ կ’ընէք։Միթէ բրուտը կաւին տեղ կը դրուի՞.Քանզի կարելի՞ է, որ առարկան զինք շինողին համար ըսէ.«Անիկա զիս չշինեց»։Ու ստեղծուածը՝ զինք ստեղծողին համար ըսէ.«Անիկա իր ըրածը չի գիտեր»։
Ո՞չ ապաքէն իբրեւ զկաւ բրտի համարեալ իցէք.`` միթէ ասիցէ՞ ստեղծուածն ցստեղծիչն իւր, թէ` Ոչ դու զիս ստեղծեր. կամ արարածն ցարարիչն թէ` Ոչ [408]իմաստութեամբ արարեր զիս:

29:16: Ո՞չ ապաքէն իբրեւ զկաւ բրտի՞ համարեալ իցէք. միթէ ասիցէ՞ ստեղծուածն ցստեղծիչն իւր, թէ ո՛չ դու զիս ստեղծեր. կամ արարածն ցարարիչն թէ ոչ իմաստութեամբ արարեր զիս[9904]։
[9904] Ոմանք յաւելուն. Ցարարիչն իւր, թէ ոչ դու իմաստութեամբ։
16 Բայց չէ՞ որ դուք բրուտի կաւ էք. մի՞թէ ստեղծուածն իր ստեղծողին կ’ասի, թէ՝ դո՛ւ չես ինձ ստեղծել, կամ արարածն՝ Արարչին, թէ՝ իմաստութեամբ չես արարել ինձ:
16 Դուք գործերը տակն ու վրայ կ’ընէք։Միթէ բրուտը կաւին տեղ կը դրուի՞.Քանզի կարելի՞ է, որ առարկան զինք շինողին համար ըսէ.«Անիկա զիս չշինեց»։Ու ստեղծուածը՝ զինք ստեղծողին համար ըսէ.«Անիկա իր ըրածը չի գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
29:1629:16 Какое безрассудство! Разве можно считать горшечника, как глину? Скажет ли изделие о сделавшем его: >? и скажет ли произведение о художнике своем: >?
29:16 οὐχ ου not ὡς ως.1 as; how ὁ ο the πηλὸς πηλος mud; clay τοῦ ο the κεραμέως κεραμευς potter λογισθήσεσθε λογιζομαι account; count μὴ μη not ἐρεῖ ερεω.1 state; mentioned τὸ ο the πλάσμα πλασμα contrivance; form τῷ ο the πλάσαντι πλασσω contrive; form οὐ ου not σύ συ you με με me ἔπλασας πλασσω contrive; form ἢ η or; than τὸ ο the ποίημα ποιημα product; poem τῷ ο the ποιήσαντι ποιεω do; make οὐ ου not συνετῶς συνετως me ἐποίησας ποιεω do; make
29:16 הַ֨פְכְּכֶ֔ם hˌafkᵊḵˈem הֵפֶךְ opposite אִם־ ʔim- אִם if כְּ kᵊ כְּ as חֹ֥מֶר ḥˌōmer חֹמֶר clay הַ ha הַ the יֹּצֵ֖ר yyōṣˌēr יֹוצֵר potter יֵֽחָשֵׁ֑ב yˈēḥāšˈēv חשׁב account כִּֽי־ kˈî- כִּי that יֹאמַ֨ר yōmˌar אמר say מַעֲשֶׂ֤ה maʕᵃśˈeh מַעֲשֶׂה deed לְ lᵊ לְ to עֹשֵׂ֨הוּ֙ ʕōśˈēhû עשׂה make לֹ֣א lˈō לֹא not עָשָׂ֔נִי ʕāśˈānî עשׂה make וְ wᵊ וְ and יֵ֛צֶר yˈēṣer יֵצֶר form אָמַ֥ר ʔāmˌar אמר say לְ lᵊ לְ to יֹוצְרֹ֖ו yôṣᵊrˌô יצר shape לֹ֥א lˌō לֹא not הֵבִֽין׃ hēvˈîn בין understand
29:16. perversa est haec vestra cogitatio quasi lutum contra figulum cogitet et dicat opus factori suo non fecisti me et figmentum dicat fictori suo non intellegisThis thought of yours is perverse: as if the clay should think against the potter, and the work should say to the maker thereof: Thou madest me not: or the thing framed should say to him that fashioned it: Thou understandest not.
16. Ye turn things upside down! Shall the potter be counted as clay; that the thing made should say of him that made it, He made me not; or the thing framed say of him that framed it, He hath no understanding?
29:16. This intention of yours is perverse. It is as if the clay were to plan against the potter, or as if the work were to say to its maker: “You did not make me.” Or it is as if what has been formed were to say to the one who formed it, “You do not understand.”
29:16. Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
Surely your turning of things upside down shall be esteemed as the potter' s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding:

29:16 Какое безрассудство! Разве можно считать горшечника, как глину? Скажет ли изделие о сделавшем его: <<не он сделал меня>>? и скажет ли произведение о художнике своем: <<он не разумеет>>?
29:16
οὐχ ου not
ὡς ως.1 as; how
ο the
πηλὸς πηλος mud; clay
τοῦ ο the
κεραμέως κεραμευς potter
λογισθήσεσθε λογιζομαι account; count
μὴ μη not
ἐρεῖ ερεω.1 state; mentioned
τὸ ο the
πλάσμα πλασμα contrivance; form
τῷ ο the
πλάσαντι πλασσω contrive; form
οὐ ου not
σύ συ you
με με me
ἔπλασας πλασσω contrive; form
η or; than
τὸ ο the
ποίημα ποιημα product; poem
τῷ ο the
ποιήσαντι ποιεω do; make
οὐ ου not
συνετῶς συνετως me
ἐποίησας ποιεω do; make
29:16
הַ֨פְכְּכֶ֔ם hˌafkᵊḵˈem הֵפֶךְ opposite
אִם־ ʔim- אִם if
כְּ kᵊ כְּ as
חֹ֥מֶר ḥˌōmer חֹמֶר clay
הַ ha הַ the
יֹּצֵ֖ר yyōṣˌēr יֹוצֵר potter
יֵֽחָשֵׁ֑ב yˈēḥāšˈēv חשׁב account
כִּֽי־ kˈî- כִּי that
יֹאמַ֨ר yōmˌar אמר say
מַעֲשֶׂ֤ה maʕᵃśˈeh מַעֲשֶׂה deed
לְ lᵊ לְ to
עֹשֵׂ֨הוּ֙ ʕōśˈēhû עשׂה make
לֹ֣א lˈō לֹא not
עָשָׂ֔נִי ʕāśˈānî עשׂה make
וְ wᵊ וְ and
יֵ֛צֶר yˈēṣer יֵצֶר form
אָמַ֥ר ʔāmˌar אמר say
לְ lᵊ לְ to
יֹוצְרֹ֖ו yôṣᵊrˌô יצר shape
לֹ֥א lˌō לֹא not
הֵבִֽין׃ hēvˈîn בין understand
29:16. perversa est haec vestra cogitatio quasi lutum contra figulum cogitet et dicat opus factori suo non fecisti me et figmentum dicat fictori suo non intellegis
This thought of yours is perverse: as if the clay should think against the potter, and the work should say to the maker thereof: Thou madest me not: or the thing framed should say to him that fashioned it: Thou understandest not.
29:16. This intention of yours is perverse. It is as if the clay were to plan against the potter, or as if the work were to say to its maker: “You did not make me.” Or it is as if what has been formed were to say to the one who formed it, “You do not understand.”
29:16. Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
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
29:16: Surely your turning of things upside down - Your perversion of all things. They had no just views of truth. They deemed mere formality to be all that was required. They attempted to conceal their plans even from Yahweh; and everything in the opinions and practice of the nation had become perverted and erroneous. There has been much diversity in rendering this phrase. Luther renders it, 'O how perverse ye are.' Lowth renders it,
'Perverse as ye are! shall the potter be esteemed as the clay?'
Rosenmuller also accords with this interpretation, and renders it, 'O your perversity,' etc. The sense of the passage seems to be this: 'Your "changing of things" is just as absurd as it would be for the thing formed to say to him that formed it, why hast thou made me thus? It is as absurd for you to find fault with the government of God as it would be for the clay to complain of want of skill in the potter. You complain of God's laws, and worship Him according to the commandments of people. You complain of his requirements, and offer to him the service of the mouth and the lip, and witchold the heart. You suppose that God does not see you, and do your deeds in darkness. All this supposes that God is destitute of wisdom, and cannot see what is done, and it is just as absurd as it would be in the clay to complain that the potter who fashions it has no understanding.'
Shall be esteemed ... - The "literal" translation of this passage would be, 'Your perverseness is as if the potter should be esteemed as the clay;' that is, as if he was no more qualified to form anything than the clay itself.
For shall the work ... - This passage is quoted by the apostle Paul Rom 9:20-21 to show the right which God has to do with his creatures as shall seem good in his sight, and the impropriety of complaining of his distinguishing mercy in choosing to life those whom he pleases. The sense of the passage is, that it would be absurd for that which is made to complain of the maker as having no intelligence, and no right to make it as he does. It would be absurd in the piece of pottery to complain of the potter as if he had no skill; and it is equally absurd in a man to complain of God, or to regard him as destitute of wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:16: your turning: Isa 24:1; Act 17:6
as the potter's: Isa 45:9, Isa 45:10; Jer 18:1-10; Rom 9:19, Rom 9:21
or shall: Isa 45:11; Psa 94:8, Psa 94:9
Geneva 1599
29:16 Surely your turning of things upside down shall be esteemed (o) as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing formed say of him that formed it, He had no understanding?
(o) For all your craft says the Lord, you are not able to escape my hands any more than the clay that is in the potter's hands has power to deliver itself.
John Gill
29:16 Surely your turning of things upside down,.... Revolving things in their minds, throwing them into different shapes, forming various schemes, and inverting the order of things by their deep counsels, and seeking to hide things from the Lord: or, "O the perverseness of you" (z); in imagining and saying that no eye saw, nor anyone knew, what they did, not the Lord himself. So the Vulgate Latin version, "this is your perverse thought"; namely, what is before related. The Targum is,
"do you seek to pervert your works?''
Our version joins it with what follows; though a stop should be made here, because of the accent:
shall be esteemed as the potter's clay: their perverse counsels and designs shall be made of no more account with God, and be as easily turned about and brought to nought, as the clay can be formed, and shaped, and marred by the potter, at his pleasure: "if" or "surely as the potter's clay shall it be esteemed", as the words may be rendered; or it may refer to their persons, as well as their counsels. So the Septuagint version, "shall ye not be reckoned as the potter's clay?" ye shall. To which agrees the Targum,
"behold, as the clay in the hand of the potter, so are ye accounted before me;''
who could do with them just as seemed good in his sight. De Dieu renders them, "shall the potter be reckoned as the clay?" Such was the stupidity and perverseness of the Jews, in endeavouring to hide their counsels from the Lord, and in fancying that he did not see and know them, that they thought God was like themselves; which is all one as if the potter was reckoned as the clay, for they were the clay, and God the potter. The Vulgate Latin version is, "as if the clay could think against the potter"; contrive schemes to counterwork him; which, to imagine, was not more stupid, than to think they could do anything against the Lord:
for shall the work say of him that made it, He made me not? to say that God does not know what is done by his creatures, is in effect to say that he did not make them; for he that made them must needs know their actions, and even the very thoughts of their hearts; as he that makes a watch knows all that is in it, and the motions of it:
or shall the thing framed say of him that framed it, He had no understanding? or judgment, did not know how to make it as it should be. So the Septuagint version, "thou hast not made me wisely"; or he did not understand the work itself, the make and fashion of it. So the Targum,
"thou does not understand me.''
This might as well be said, as for a creature to pretend that God does not know what and where he is, or what he is doing.
(z) So some in Gataker; "subversio vestra", Pagninus, Montanus.
John Wesley
29:16 Surely - All your subtle devices, by which you turn yourselves into all shapes. As clay - It is no more to me, than the clay is to the potter, who can alter and dispose it as he sees fit.
Robert Jamieson, A. R. Fausset and David Brown
29:16 Rather, "Ah! your perverseness! just as if the potter should be esteemed as the clay!" [MAURER]. Or, "Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as if the potter should be esteemed as the clay [HORSLEY], (Is 45:9; Is 64:8).
29:1729:17: Ոչ եւս յետ սակաւ ժամանակի, եւ եղիցի Լիբանան իբրեւ զլեա՛ռն Քերմէլ. եւ Քերմէլ յանտա՛ռ համարեսցի[9905]։ [9905] Ոսկան. Յետ սակաւու ժամանակի։
17 Շատ չէ՝ քիչ ժամանակ կ’անցնի, եւ Լիբանանը կը դառնայ ինչպէս Քերմէլ լեռը, իսկ Քերմէլն անտառ կը համարուի:
17 Ահա շատ քիչ ժամանակէն Լիբանան պտղաբեր արտի պիտի դառնայ Ու պտղաբեր արտը անտառ պիտի սեպուի։
[409]Ոչ եւս յետ սակաւ ժամանակի, եւ եղիցի Լիբանան իբրեւ [410]զլեառն Քերմէլ, եւ Քերմէլ`` յանտառ համարեսցի:

29:17: Ոչ եւս յետ սակաւ ժամանակի, եւ եղիցի Լիբանան իբրեւ զլեա՛ռն Քերմէլ. եւ Քերմէլ յանտա՛ռ համարեսցի[9905]։
[9905] Ոսկան. Յետ սակաւու ժամանակի։
17 Շատ չէ՝ քիչ ժամանակ կ’անցնի, եւ Լիբանանը կը դառնայ ինչպէս Քերմէլ լեռը, իսկ Քերմէլն անտառ կը համարուի:
17 Ահա շատ քիչ ժամանակէն Լիբանան պտղաբեր արտի պիտի դառնայ Ու պտղաբեր արտը անտառ պիտի սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
29:1729:17 Еще немного, очень немного, и Ливан не превратится ли в сад, а сад не будут ли почитать, как лес?
29:17 οὐκέτι ουκετι no longer μικρὸν μικρος little; small καὶ και and; even μετατεθήσεται μετατιθημι transfer; alter ὁ ο the Λίβανος λιβανος as; how τὸ ο the ὄρος ορος mountain; mount τὸ ο the Χερμελ χερμελ and; even τὸ ο the ὄρος ορος mountain; mount τὸ ο the Χερμελ χερμελ into; for δρυμὸν δρυμος account; count
29:17 הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not עֹוד֙ ʕôḏ עֹוד duration מְעַ֣ט mᵊʕˈaṭ מְעַט little מִזְעָ֔ר mizʕˈār מִזְעָר trifle וְ wᵊ וְ and שָׁ֥ב šˌāv שׁוב return לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon לַ la לְ to † הַ the כַּרְמֶ֑ל kkarmˈel כַּרְמֶל orchard וְ wᵊ וְ and הַ ha הַ the כַּרְמֶ֖ל kkarmˌel כַּרְמֶל orchard לַ la לְ to † הַ the יַּ֥עַר yyˌaʕar יַעַר wood יֵחָשֵֽׁב׃ yēḥāšˈēv חשׁב account
29:17. nonne adhuc in modico et in brevi convertetur Libanus in Chermel et Chermel in saltum reputabiturIs it not yet a very little while, and Libanus shall be turned into charmel, and charmel shall be esteemed as a forest?
17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be counted for a forest?
29:17. In not more than a little while and a brief time, Lebanon will be turned into a fruitful field, and a fruitful field will be considered to be a forest.
29:17. [Is] it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest:

29:17 Еще немного, очень немного, и Ливан не превратится ли в сад, а сад не будут ли почитать, как лес?
29:17
οὐκέτι ουκετι no longer
μικρὸν μικρος little; small
καὶ και and; even
μετατεθήσεται μετατιθημι transfer; alter
ο the
Λίβανος λιβανος as; how
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Χερμελ χερμελ and; even
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Χερμελ χερμελ into; for
δρυμὸν δρυμος account; count
29:17
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
עֹוד֙ ʕôḏ עֹוד duration
מְעַ֣ט mᵊʕˈaṭ מְעַט little
מִזְעָ֔ר mizʕˈār מִזְעָר trifle
וְ wᵊ וְ and
שָׁ֥ב šˌāv שׁוב return
לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon
לַ la לְ to
הַ the
כַּרְמֶ֑ל kkarmˈel כַּרְמֶל orchard
וְ wᵊ וְ and
הַ ha הַ the
כַּרְמֶ֖ל kkarmˌel כַּרְמֶל orchard
לַ la לְ to
הַ the
יַּ֥עַר yyˌaʕar יַעַר wood
יֵחָשֵֽׁב׃ yēḥāšˈēv חשׁב account
29:17. nonne adhuc in modico et in brevi convertetur Libanus in Chermel et Chermel in saltum reputabitur
Is it not yet a very little while, and Libanus shall be turned into charmel, and charmel shall be esteemed as a forest?
29:17. In not more than a little while and a brief time, Lebanon will be turned into a fruitful field, and a fruitful field will be considered to be a forest.
29:17. [Is] it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
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
17-21: Господь Сам реформирует Свой народ, теперь столь невосприимчивый к Божественным откровениям. Пророк изображает это будущее изменение под символическими образами перемены, совершающейся в природе и жизни людей. Вместе с тем гордые своею мудростью иудейские политики - погибнут. Очевидно, впрочем, что взор пророка от ближайшего будущего устремляется здесь ко временам самым отдаленным - ко дням мессианского спасения.

Ливан не превратится ли в сад. Господь может и непроходимые Ливанские леса сделать простым, хорошо расчищенным садом, а также, и наоборот - сад лесом. Ливан здесь преимущественно означает дикую силу и могущество ассирийского царя, а сад - Иудейское государство.

Глухие. Пророк, вероятно, говорит здесь о духовно-глухих иудеях, на которых Бог навел дух усыпления (ст. 11-й). С проявлением благодати Божией среди народа, все их упорство кончится - они перестанут быть глухими и слепыми к откровениям Божиим. Вместе с этим они найдут для себя счастье, освободятся от всякой нужды и будут радоваться в общении со Своим Господом.

Содержание этих стихов (18, 19) воспроизведено в известном ответе Христа ученикам Иоанна Крестителя (Мф 11:5; Лк 7:22) и, следовательно, это место имеет смысл и мессианский, указывая на те изменения, какие совершит Евангельская благодать в жизни всего человечества.

Обидчик и хульник - это прежде всего царь ассирийский (ср. Ис 36:18: и сл.), а потом вообще всякий враг Церкви Божией.

Все поборники неправды - это свои, домашние, притеснители народа иудейского.

Требующему суда у ворот. По обычаю иудейскому, судьи разбирали тяжбы у городских ворот, на площадях, находившихся при этих воротах, чтобы всегда были на лицо свидетели того, как разбиралось дело.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? 18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. 19 The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel. 20 For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: 21 That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. 22 Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. 23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.
Those that thought to hide their counsels from the Lord were said to turn things upside down (v. 16), and they intended to do it unknown to God; but God here tells them that he will turn things upside down his way; and let us see whose word shall stand, his or theirs. They disbelieve Providence: "Wait awhile," says God, "and you shall be convinced by ocular demonstration that there is a God who governs the world, and that he governs it and orders all the changes that are in it for the good of his church." The wonderful revolution here foretold may refer primarily to the happy settlement of the affairs of Judah and Jerusalem after the defeat of Sennacherib's attempt, and the repose which good people then enjoyed, when they were delivered from the alarms of the sword both of war and persecution. But it may look further, to the rejection of the Jews at the first planting of the gospel (for their hypocrisy and infidelity were here foretold, v. 13) and the admission of the Gentiles into the church.
I. In general, it is a great and surprising change that is here foretold, v. 17. Lebanon, that was a forest, shall be turned into a fruitful field; and Carmel, that was a fruitful field, shall become a forest. It is a counterchange. Note, Great changes, both for the better and for the worse, are often made in a very little while. It was a sign given them of the defeat of Sennacherib that the ground should be more than ordinarily fruitful (ch. xxxvii. 30): You shall eat this year such as grows of itself; food for man shall be (as food for beasts is) the spontaneous product of the soil. Then Lebanon became a fruitful field, so fruitful that that which used to be reckoned a fruitful field in comparison with it was looked upon but as a forest. When a great harvest of souls was gathered in to Christ from among the Gentiles then the wilderness was turned into a fruitful field; and the Jewish church, that had long been a fruitful field, became a desolate and deserted forest, ch. liv. 1.
II. In particular,
1. Those that were ignorant shall become intelligent, v. 18. Those that understood not this prophecy (but it was to them as a sealed book, v. 11) shall, when it is accomplished, understand it, and shall acknowledge, not only the hand of God in the event, but the voice of God in the prediction of it: The deaf shall then hear the words of the book. The fulfilling of prophecy is the best exposition of it. The poor Gentiles shall then have divine revelation brought among them; and those that sat in darkness shall see a great light, those that were blind shall see out of obscurity; for the gospel was sent to them to open their eyes, Acts xxvi. 18. Observe, In order to the making of men fruitful in good affections and actions, the course God's grace takes with them is to open their understandings and make them hear the words of God's book.
2. Those that were erroneous shall become orthodox (v. 24): Those that erred in spirit, that were under mistakes and misapprehensions concerning the words of the book and the meaning of them, shall come to understanding, to a right understanding of things; the Spirit of truth shall rectify their mistakes and lead them into all truth. This should encourage us to pray for those that have erred and are deceived, that God can, and often does, bring such to understanding. Those that murmured at the truths of God as hard sayings, and loved to pick quarrels with them, shall learn the true meaning of these doctrines, and then they will be better reconciled to them. Those that erred concerning the providence of God as to public affairs, and murmured at the disposals of it, when they shall see the issue of things shall better understand them and be aware of what God was designing in all, Hos. xiv. 9.
3. Those that were melancholy shall become cheerful and pleasant (v. 19): The meek also shall increase their joy in the Lord. Those who are poor in the world and poor in spirit, who, being in affliction, accommodate themselves to their affliction, are purely passive and not passionate, when they see God appearing for them, they shall add, or repeat, joy in the Lord. This intimates that even in their distress they kept up their joy in the Lord, but now they increased it. Note, Those who, when they are in trouble, can truly rejoice in God, shall soon have cause given them greatly to rejoice in him. When joy in the world is decreasing and fading joy in God is increasing and getting round. This shining light shall shine more and more; for that which is aimed at is that this joy may be full. Even the poor among men may rejoice in the Holy One of Israel, and their poverty needs not deprive them of that joy, Hab. iii. 17, 18. And the meek, the humble, the patient, and dispassionate, shall grow in this joy. Note, The grace of meekness will contribute very much to the increase of our holy joy.
4. The enemies, that were formidable, shall become despicable. Sennacherib, that terrible one, and his great army, that put the country into such a consternation, shall be brought to nought (v. 20), shall be quite disabled to do any further mischief. The power of Satan, that terrible one indeed, shall be broken by the prevalency of Christ's gospel; and those that were subject to bondage through fear of him that had the power of death shall be delivered, Heb. ii. 14, 15.
5. The persecutors, that were vexatious, shall be quieted, and so those they were troublesome to shall be quiet from the fear of them. To complete the repose of God's people, not only the terrible one from abroad shall be brought to nought, but the scorners at home too shall be consumed and cut off by Hezekiah's reformation. Those are a happy people, and likely to be so, who, when God gives them victory and success against their terrible enemies abroad, take care to suppress vice, and profaneness, and the spirit of persecution, those more dangerous enemies at home. Or, They shall be consumed and cut off by the judgments of God, shall be singled out to be made examples of. Or, They shall insensibly waste away, being put to confusion by the fulfilling of those predictions which they had made a jest of. Observe what had been the wickedness of these scorners, for which they should be cut off. They had been persecutors of God's people and prophets, probably of the prophet Isaiah particularly, and therefore he complains thus feelingly of them and of their subtle malice. Some as informers and persecutors, others as judges, did all they could to take away his life, or at least his liberty. And this is very applicable to the chief priests and Pharisees, who persecuted Christ and his apostles, and for that sin they and their nation of scorners were cut off and consumed. (1.) They ridiculed the prophets and the serious professors of religion; they despised them, and did their utmost to bring them into contempt; they were scorners, and sat in the seat of the scornful. (2.) They lay in wait for an occasion against them. By their spies they watch for iniquity, to see if they can lay hold of any thing that is said or done that may be called an iniquity. Or they themselves watch for an opportunity to do mischief, as Judas did to betray our Lord Jesus. (3.) They took advantage against them for the least slip of the tongue; and, if a thing were ever so little said amiss, it served them to ground an indictment upon. They made a man, though he were ever so wise and good a man, though he were a man of God, an offender for a word, a word mischosen or misplaced, when they could not but know that it was well meant, v. 21. They cavilled at every word that the prophets spoke to them by way of admonition, though ever so innocently spoken, and without any design to affront them. They put the worst construction upon what was said, and made it criminal by strained innuendoes. Those who consider how apt we all are to speak unadvisedly, and to mistake what we hear, will think it very unjust and unfair to make a man an offender for a word. (4.) They did all they could to bring those into trouble that dealt faithfully with them and told them of their faults. Those that reprove in the gates, reprovers by office, that were bound by the duty of their place, as prophets, as judges, and magistrates, to show people their transgressions, they hated these, and laid snares for them, as the Pharisees' emissaries, who were sent to watch our Saviour that they might entangle him in his talk (Matt. xxii. 15), that they might have something to lay to his charge which might render him odious to the people or obnoxious to the government. So persecuted they the prophets; and it is next to impossible for the most cautious to place their words so warily as to escape such snares. See how base wicked people are, who bear ill-will to those who, out of good-will to them, seek to save their souls from death; and see what need reprovers have both of courage to do their duty and of prudence to avoid the snare. (5.) They pervert judgment, and will never let an honest man carry an honest cause: They turn aside the just for a thing of nought; they condemn him, or give the cause against him, upon no evidence, no colour or pretence whatsoever. They run a man down, and misrepresent him, by all the little arts and tricks they can devise, as they did our Saviour. We must not think it strange if we see the best of men thus treated; the disciple is not greater than his Master. But wait awhile, and God will not only bring forth their righteousness, but cut off and consume these scorners.
6. Jacob, who was made to blush by the reproaches, and made to tremble by the threatenings, of his enemies, shall now be relieved both against his shame and against his fear, by the rolling away of those reproaches and the defeating of those threatenings (v. 22): Thus the Lord saith who redeemed Abraham, that is, called him out of Ur of the Chaldees, and so rescued him from the idolatry of his fathers and plucked him as a brand out of the fire. He that redeemed Abraham out of his snares and troubles will redeem all that are by faith his genuine seed out of theirs. He that began his care of his church in the redemption of Abraham, when it and its Redeemer were in his loins, will not now cast off the care of it. Because the enemies of his people are so industrious both to blacken them and to frighten them, therefore he will appear for the house of Jacob, and they shall not be ashamed as they have been, but shall have wherewith to answer those that reproach them, nor shall their faces now wax pale; but they shall gather courage, and look their enemies in the face without change of countenance, as those have reason to do who have the God of Abraham on their side.
7. Jacob, who thought his family would be extinct and the entail of religion quite cut off, shall have the satisfaction of seeing a numerous progeny devoted to God for a generation, v. 23. (1.) He shall see his children, multitudes of believers and praying people, the spiritual seed of faithful Abraham and wrestling Jacob. Having his quiver full of these arrows, he shall not be ashamed (v. 22) but shall speak with his enemy in the gate, Ps. cxxvii. 5. Christ shall not be ashamed (ch. l. 7), for he shall see his seed (ch. liii. 10); he sees some, and foresees more, in the midst of him, flocking to the church, and residing there. (2.) His children are the work of God's hands; being formed by him, they are formed for him, his workmanship, created unto good works. It is some comfort to parents to think that their children are God's creatures, the work of the hands of his grace. (3.) He and his children shall sanctify the name of God as their God, as the Holy One of Jacob, and shall fear and worship the God of Israel. This is opposed to his being ashamed and waxing pale; when he is delivered from his contempts and dangers he shall not magnify himself, but sanctify the Holy One of Jacob. If God make our condition easy, we must endeavour to make his name glorious. Parents and children are ornaments and comforts indeed to each other when they join in sanctifying the name of God. When parents give up their children, and children give up themselves, to God, to be to him for a name and a praise, then the forest will soon become a fruitful field.
Adam Clarke: Commentary on the Bible - 1831
29:17: And Lebanon shall be turned into a fruitful field "Ere Lebanon become like Carmel" - A mashal, or proverbial saying, expressing any great revolution of things; and, when respecting two subjects, an entire reciprocal change: explained here by some interpreters, I think with great probability, as having its principal view beyond the revolutions then near at hand, to the rejection of the Jews, and the calling of the Gentiles. The first were the vineyard of God, כרם אל kerem El, (if the prophet, who loves an allusion to words of like sounds, may be supposed to have intended one here), cultivated and watered by him in vain, to be given up, and to become a wilderness: compare Isa 5:1-7. The last had been hitherto barren; but were, by the grace of God, to be rendered fruitful. See Mat 21:43; Rom 11:30, Rom 11:31. Carmel stands here opposed to Lebanon, and therefore is to be taken as a proper name.
Albert Barnes: Notes on the Bible - 1834
29:17: Is it not yet a very little while - The idea here is, 'you have greatly perverted things in Jerusalem. The time is at hand when there shall be "other" overturnings - when the wicked shall be cut off, and when there shall be poured out upon the nation such judgments that the deaf shall hear, and the blind see, and when those who have erred in spirit shall come to understanding' Isa 29:18-24.
And Lebanon shall be tutored into a fruitful field - This is evidently a proverbial expression, denoting any great Rev_olution of things. It is probable that in the times of Isaiah the whole chain of Lebanon was uncultivated, as the word is evidently used here in opposition to a fruitful field (see the note at Isa 2:13). The word which is rendered 'fruitful field' (כרמל karmel) properly denotes "a fruitful field," or a finely cultivated country (see Isa 10:18). It is also applied to a celebrated mountain or promontory on the Mediterranean Sea, on the southern boundary of the tribe of Asher. It runs northwest of the plain of Esdraelon, and ends in a promontory or cape, and forms the bay of Acco. The mountain or promontory is about 1500 feet high; and abounds in caves or grottoes, and was celebrated as being the residence of the prophets Elijah and Elisha (see Kg1 18:19, Kg1 18:42; Kg2 2:25; Kg2 4:25; Kg2 19:23; compare the note at Isa 35:2). More than a thousand caves are said to exist on the west side of the mountain, which it is said were formerly inhabited by monks. But the word here is to be taken, doubtless, as it is in our translation, as denoting a well-cultivated country. Lebanon, that is now barren and uncultivated, shall soon become a fertile and productive field. That is, there shall be changes among the Jews that shall be as great as if Lebanon should become an extensively cultivated region, abounding in fruits, and vines, and harvests. The idea is this: 'The nation is now perverse, sinful, formal, and hypocritical. But the time of change shall come. The wicked shall be reformed; the number of the pious shall be increased; and the pure worship of God shall succeed this general formality and hypocrisy. The prophet does not say when this would be. He simply affirms that it would be before "a great while" - and it may, perhaps, be referred to the times succeeding the captivity (compare Isa 32:15; Isa 35:1-10; Isa 1:6).
And the fruitful field be esteemed as a forest - That is, there shall be great changes in the nation, as if a well-cultivated field should be allowed to lie waste, and grow up into a forest. Perhaps it means that that which was then apparently flourishing would be overthrown, and the land lie waste. Those who were apparently in prosperity, would be humbled and punished. The effect of this Rev_olution is stated in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:17: yet a very: Isa 63:18; Hab 2:3; Hag 2:6; Heb 10:37
Lebanon: Isa 32:15, Isa 35:1, Isa 35:2, Isa 41:19, Isa 49:5, Isa 49:6, Isa 55:13, Isa 65:12-16; Hos 1:9, Hos 1:10; Mat 19:30; Mat 21:43; Rom 11:11-17
the fruitful: Isa 5:6; Eze 20:46, Eze 20:47; Hos 3:4; Mic 3:12; Zac 11:1, Zac 11:2; Mat 21:18, Mat 21:19; Rom 11:19-27
Carl Friedrich Keil and Franz Delitzsch
29:17
But the prophet's God, whose omniscience, creative glory, and perfect wisdom they so basely mistook and ignored, would very shortly turn the present state of the world upside down, and make Himself a congregation out of the poor and wretched, whilst He would entirely destroy this proud ungodly nation. "Is it not yet a very little, and Lebanon is turned into a fruitful field, and the fruitful field esteemed as a forest? And in that day the deaf hear scripture words, and the eyes of the blind will see out of obscurity and out of darkness. And the joy of the humble increases in Jehovah, and the poor among men will rejoice in the Holy One of Israel. For tyrants are gone, and it is over with scoffers; and all who think evil are rooted out, who condemn a man for a word, and lay snares for him that is free-spoken in the gate, and overthrow the righteous through shameful lies." The circumstances themselves, as well as the sentence passed, will experience a change, in complete contrast with the present state of things. This is what is affirmed in Is 29:17; probably a proverb transposed into a more literary style. What is now forest becomes ennobled into garden ground; and what is garden ground becomes in general estimation a forest (לכרמל, ליער, although we should rather expect ל, just as in Is 32:15). These emblems are explained in Is 29:18. The people that are now blind and deaf, so far as the word of Jehovah is concerned, are changed into a people with open ears and seeing eyes. Scripture words, like those which the prophet now holds before the people so unsuccessfully, are heard by those who have been deaf. The unfettered sight of those who have been blind pierces through the hitherto surrounding darkness. The heirs of the new future thus transformed are the anâvı̄m ("meek") and the 'ebhyōnı̄m ("poor"). אדם (the antithesis of אנשׁהים, e.g., Is 29:13) heightens the representation of lowliness; the combination is a superlative one, as in הצאן צעירי, Jer 49:20, and הצאן עניי in Zech 11:7 (cf., חיות פריץ in Is 35:9): needy men who present a glaring contrast to, and stand out from, the general body of men. Such men will obtain ever increasing joy in Jehovah (yâsaph as in Is 37:31). Such a people of God would take the place of the oppressors (cf., Is 28:12) and scoffers (cf., Is 28:14, Is 28:22), and those who thought evil (shâqad, invigilare, sedulo agere), i.e., the wretched planners, who made a חטא of every one who did not enter into their plans (i.e., who called him a chōtē'; cf., Deut 24:4; Eccles 5:5), and went to law with the man who openly opposed them in the gate (Amos 5:10; yeqōshūn, possibly the perf. kal, cf., Jer 50:24; according to the syntax, however, it is the fut. kal of qūsh = yâqōsh: see at Is 26:16; Ges. 44, Anm. 4), and thrust away the righteous, i.e., forced him away from his just rights (Is 10:2), by tōhū, i.e., accusations and pretences of the utmost worthlessness; for these would all have been swept away. This is the true explanation of the last clause, as given in the Targum, and not "into the desert and desolation," as Knobel and Luzzatto suppose; for with Isaiah tōhū is the synonym for all such words as signify nothingness, groundlessness, and fraud. The prophet no doubt had in his mind, at the time that he uttered these words, the conduct of the people towards himself and his fellow-prophets, and such as were like-minded with them. The charge brought against him of being a conspirator, or a traitor to his country, was a tōhū of this kind. All these conspirators and persecutors Jehovah would clear entirely away.
Geneva 1599
29:17 [Is] it not yet a very little while, and Lebanon shall be (p) turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
(p) Will there not be a change of all things? Carmel is a plentiful place in respect to what it will be then and may be taken for a forest, as in (Is 32:15) and thus he speaks to comfort the faithful.
John Gill
29:17 Is it not yet a very little while,.... In a short space of time, in a few years, what follows would come to pass; when there would be a strange change and alteration made in the world, and by which it would appear, that the Lord not only knows, but foreknows, all things:
and Lebanon shall be turned into a fruitful field; the forest of Lebanon should be as Carmel. The meaning is, that the Gentile world, which was like a forest uncultivated, and full of unfruitful trees, to which wicked men may be compared, should through the preaching of the Gospel be manured, become God's husbandry, and be like a fruitful field, abounding with people and churches, fruitful in grace and good works:
and the fruitful field shall be esteemed as a forest? the people of the Jews, who once had the word and ordinances of God, and were a fruitful and flourishing people in religion; through their rejection of the Messiah, and contempt of his Gospel, should be deprived of all their privileges, and become like a forest or barren land: this was fulfilled, when the kingdom of God was taken from them, and given to a nation bringing forth the fruits of it, Mt 21:43. See Is 32:15.
John Wesley
29:17 As a forest - The forest of Lebanon, which was a barren mountain, shall by God's providence, become a fruitful and populous place; and these places which are now fruitful and populous, shall then become as barren and desolate, as that forest. This is a prophecy of the rejection of the Jews, and of the calling of the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
29:17 turned--as contrasted with your "turnings of things upside down" (Is 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Is 32:15); first on the Jews; which shall be followed by their national restoration (see on Is 29:2; Zech 12:10) then on the Gentiles (Joel 2:28).
fruitful field--literally, "a Carmel" (see on Is 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mt 11:12, Greek: "the kingdom of heaven forces itself," as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.
29:1829:18: Եւ լուիցեն յաւուր յայնմիկ խուլք զբանս գրոյն այնորիկ. եւ որք ՚ի խաւարին եւ ՚ի միգին իցեն, տեսցեն աչք կուրացելոցն։
18 Այն ժամանակ խուլերը պիտի լսեն այդ գրուածքի խօսքերը, եւ խաւարի ու մէգի մէջ գտնուող կոյրերի աչքերը պիտի տեսնեն.
18 Այն օրը խուլերը գրքին խօսքերը պիտի լսեն, Կոյրերուն աչքերը մէգէն ու խաւարէն ազատուելով՝ պիտի տեսնեն։
Եւ լուիցեն յաւուր յայնմիկ խուլք զբանս գրոյն [411]այնորիկ. եւ որք ի խաւարին եւ ի միգին իցեն` տեսցեն աչք կուրացելոցն:

29:18: Եւ լուիցեն յաւուր յայնմիկ խուլք զբանս գրոյն այնորիկ. եւ որք ՚ի խաւարին եւ ՚ի միգին իցեն, տեսցեն աչք կուրացելոցն։
18 Այն ժամանակ խուլերը պիտի լսեն այդ գրուածքի խօսքերը, եւ խաւարի ու մէգի մէջ գտնուող կոյրերի աչքերը պիտի տեսնեն.
18 Այն օրը խուլերը գրքին խօսքերը պիտի լսեն, Կոյրերուն աչքերը մէգէն ու խաւարէն ազատուելով՝ պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
29:1829:18 И в тот день глухие услышат слова книги, и прозрят из тьмы и мрака глаза слепых.
29:18 καὶ και and; even ἀκούσονται ακουω hear ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that κωφοὶ κωφος mute; dull λόγους λογος word; log βιβλίου βιβλιον scroll καὶ και and; even οἱ ο the ἐν εν in τῷ ο the σκότει σκοτος dark καὶ και and; even οἱ ο the ἐν εν in τῇ ο the ὁμίχλῃ ομιχλη fog ὀφθαλμοὶ οφθαλμος eye; sight τυφλῶν τυφλος blind βλέψονται βλεπω look; see
29:18 וְ wᵊ וְ and שָׁמְע֧וּ šāmᵊʕˈû שׁמע hear בַ va בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the ה֛וּא hˈû הוּא he הַ ha הַ the חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf דִּבְרֵי־ divrê- דָּבָר word סֵ֑פֶר sˈēfer סֵפֶר letter וּ û וְ and מֵ mē מִן from אֹ֣פֶל ʔˈōfel אֹפֶל darkness וּ û וְ and מֵ mē מִן from חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness עֵינֵ֥י ʕênˌê עַיִן eye עִוְרִ֖ים ʕiwrˌîm עִוֵּר blind תִּרְאֶֽינָה׃ tirʔˈeʸnā ראה see
29:18. et audient in die illa surdi verba libri et de tenebris et caligine oculi caecorum videbuntAnd in that day the deaf shall hear the words of the book, and out of darkness and obscurity the eyes of the blind shall see.
18. And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness.
29:18. And in that day, the deaf will hear the words of a book, and out of darkness and obscurity the eyes of the blind will see.
29:18. And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness:

29:18 И в тот день глухие услышат слова книги, и прозрят из тьмы и мрака глаза слепых.
29:18
καὶ και and; even
ἀκούσονται ακουω hear
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
κωφοὶ κωφος mute; dull
λόγους λογος word; log
βιβλίου βιβλιον scroll
καὶ και and; even
οἱ ο the
ἐν εν in
τῷ ο the
σκότει σκοτος dark
καὶ και and; even
οἱ ο the
ἐν εν in
τῇ ο the
ὁμίχλῃ ομιχλη fog
ὀφθαλμοὶ οφθαλμος eye; sight
τυφλῶν τυφλος blind
βλέψονται βλεπω look; see
29:18
וְ wᵊ וְ and
שָׁמְע֧וּ šāmᵊʕˈû שׁמע hear
בַ va בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ ha הַ the
ה֛וּא hˈû הוּא he
הַ ha הַ the
חֵרְשִׁ֖ים ḥērᵊšˌîm חֵרֵשׁ deaf
דִּבְרֵי־ divrê- דָּבָר word
סֵ֑פֶר sˈēfer סֵפֶר letter
וּ û וְ and
מֵ מִן from
אֹ֣פֶל ʔˈōfel אֹפֶל darkness
וּ û וְ and
מֵ מִן from
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
עֵינֵ֥י ʕênˌê עַיִן eye
עִוְרִ֖ים ʕiwrˌîm עִוֵּר blind
תִּרְאֶֽינָה׃ tirʔˈeʸnā ראה see
29:18. et audient in die illa surdi verba libri et de tenebris et caligine oculi caecorum videbunt
And in that day the deaf shall hear the words of the book, and out of darkness and obscurity the eyes of the blind shall see.
29:18. And in that day, the deaf will hear the words of a book, and out of darkness and obscurity the eyes of the blind will see.
29:18. And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
29:18: Shall the deaf hear the words of the book - They who now have the law and do not understand it, the people who seem to be deaf to all that God says, shall hear and understand it.
Shall see out of obscurity ... - That is, the darkness being removed, they shall see clearly the truth of God, and discern and love its beauty. Their eyes are now blinded, but then they shall see clearly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:18: the deaf: Isa 29:10-12, Isa 29:24, Isa 35:5, Isa 42:16-18; Deu 29:4; Psa 119:18; Pro 20:12; Jer 31:33, Jer 31:34; Mat 11:5, Mat 13:14-16, Mat 16:17; Mar 7:37; Luk 4:18, Luk 7:22; Joh 6:45; Act 26:18; Co2 3:14-18, Co2 4:2-6; Eph 1:17-19, Eph 5:14; Pe1 2:9; Rev 3:18
John Gill
29:18 And in that day shall the deaf hear the words of the book,.... That is, in the Gospel day, or times of the Gospel dispensation, when that should be preached to the Gentiles; who before were deaf, but now should be made to hear, and be willing to hear, and hear so as to understand the doctrines contained in the Scriptures, the prophecies of them concerning the Messiah; even the words of that book that is sealed to the Jews, and could not be read, neither by the learned nor unlearned among them; but should be both read, heard, and understood, by the Gentiles, having ears given them to hear the Gospel, to receive its doctrines, and obey its ordinances:
and the eyes of the blind shall see out of obscurity, and out of darkness; such, who before were blind and ignorant as to spiritual things, being called, through the ministry of the word, out of darkness into marvellous light, and their eyes being opened by it, should now see their sin and misery, their lost and dangerous estate, the way of life and salvation by Christ, the great and glorious truths of the Gospel, and what eye has not seen, nor ear heard.
John Wesley
29:18 Shall see - Being, by God's grace, brought out of gross, ignorance and wickedness, unto a clear and saving knowledge of the truth.
Robert Jamieson, A. R. Fausset and David Brown
29:18 deaf . . . blind--(Compare Mt 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Is 29:11), but the most unintelligent shall hear and see (Is 35:5).
29:1929:19: Եւ ցնծասցե՛ն աղքատք յաղագս Տեառն ուրախութեամբ, եւ անյոյսքն ՚ի մարդկանէ լցցի՛ն ուրախութեամբ[9906]։ [9906] Յօրինակին պակասէր. Եւ անյոյսքն։
19 աղքատներն ուրախութեամբ պիտի ցնծան Տիրոջ համար, եւ յոյսը կորցրած մարդիկ պիտի լցուեն խնդութեամբ:
19 Խեղճերը Տէրոջմով իրենց ուրախութիւնը պիտի աւելցնեն, Չքաւոր մարդիկ Իսրայէլի Սուրբովը պիտի ցնծան
Եւ ցնծասցեն աղքատք յաղագս Տեառն ուրախութեամբ, եւ [412]անյոյսքն ի մարդկանէ լցցին [413]ուրախութեամբ:

29:19: Եւ ցնծասցե՛ն աղքատք յաղագս Տեառն ուրախութեամբ, եւ անյոյսքն ՚ի մարդկանէ լցցի՛ն ուրախութեամբ[9906]։
[9906] Յօրինակին պակասէր. Եւ անյոյսքն։
19 աղքատներն ուրախութեամբ պիտի ցնծան Տիրոջ համար, եւ յոյսը կորցրած մարդիկ պիտի լցուեն խնդութեամբ:
19 Խեղճերը Տէրոջմով իրենց ուրախութիւնը պիտի աւելցնեն, Չքաւոր մարդիկ Իսրայէլի Սուրբովը պիտի ցնծան
zohrab-1805▾ eastern-1994▾ western am▾
29:1929:19 И страждущие более и более будут радоваться о Господе, и бедные люди будут торжествовать о Святом Израиля,
29:19 καὶ και and; even ἀγαλλιάσονται αγαλλιαω jump for joy πτωχοὶ πτωχος bankrupt; beggarly διὰ δια through; because of κύριον κυριος lord; master ἐν εν in εὐφροσύνῃ ευφροσυνη celebration καὶ και and; even οἱ ο the ἀπηλπισμένοι απελπιζω not hope τῶν ο the ἀνθρώπων ανθρωπος person; human ἐμπλησθήσονται εμπιπλημι fill in; fill up εὐφροσύνης ευφροσυνη celebration
29:19 וְ wᵊ וְ and יָסְפ֧וּ yāsᵊfˈû יסף add עֲנָוִ֛ים ʕᵃnāwˈîm עָנָו humble בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy וְ wᵊ וְ and אֶבְיֹונֵ֣י ʔevyônˈê אֶבְיֹון poor אָדָ֔ם ʔāḏˈām אָדָם human, mankind בִּ bi בְּ in קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יָגִֽילוּ׃ yāḡˈîlû גיל rejoice
29:19. et addent mites in Domino laetitiam et pauperes homines in Sancto Israhel exultabuntAnd the meek shall increase their joy in the Lord, and the poor men shall rejoice in the Holy One of Israel.
19. The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.
29:19. And the meek will increase their rejoicing in the Lord, and the poor among men will exult in the Holy One of Israel.
29:19. The meek also shall increase [their] joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.
The meek also shall increase [their] joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel:

29:19 И страждущие более и более будут радоваться о Господе, и бедные люди будут торжествовать о Святом Израиля,
29:19
καὶ και and; even
ἀγαλλιάσονται αγαλλιαω jump for joy
πτωχοὶ πτωχος bankrupt; beggarly
διὰ δια through; because of
κύριον κυριος lord; master
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
καὶ και and; even
οἱ ο the
ἀπηλπισμένοι απελπιζω not hope
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐμπλησθήσονται εμπιπλημι fill in; fill up
εὐφροσύνης ευφροσυνη celebration
29:19
וְ wᵊ וְ and
יָסְפ֧וּ yāsᵊfˈû יסף add
עֲנָוִ֛ים ʕᵃnāwˈîm עָנָו humble
בַּֽ bˈa בְּ in
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
וְ wᵊ וְ and
אֶבְיֹונֵ֣י ʔevyônˈê אֶבְיֹון poor
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
בִּ bi בְּ in
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יָגִֽילוּ׃ yāḡˈîlû גיל rejoice
29:19. et addent mites in Domino laetitiam et pauperes homines in Sancto Israhel exultabunt
And the meek shall increase their joy in the Lord, and the poor men shall rejoice in the Holy One of Israel.
29:19. And the meek will increase their rejoicing in the Lord, and the poor among men will exult in the Holy One of Israel.
29:19. The meek also shall increase [their] joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.
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
29:19: The meek - The word 'meek' usually refers to those who are patient in the reception of injuries, but the Hebrew word used here (ענוים ‛ ă nâ viym) means properly the oppressed, the afflicted, the unhappy Psa 9:13; Psa 10:12, Psa 10:17; Pro 3:34; Isa 11:4. It involves usually the idea of humility or "virtuous suffering" (compare Psa 25:9; Psa 37:11; Psa 69:33). Here it may denote the pious of the land who were oppressed, and subjected to trials.
Shall increase - Margin, as in Hebrew, 'Add.' It means, that they should greatly rejoice in the Lord. They should see the evidence of the fulfillment of his predictions; they should see the oppressors punished Isa 29:20-21, and Yahweh coming forth to be their protector and defender Isa 29:22-24.
And the poor among men - The poor people; or the needy. Doubtless the idea is that of the pious poor; those who feared God, and who had been subjected to the trials of oppression and poverty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:19: meek: Isa 61:1; Psa 25:9, Psa 37:11, Psa 149:4; Zep 2:3; Mat 5:5, Mat 11:29; Gal 5:22, Gal 5:23; Eph 4:2; Phi 2:1-3; Jam 1:21, Jam 2:5, Jam 3:13-18; Pe1 2:1-3
increase: Heb. add
the poor: Isa 41:17, Isa 41:18, Isa 57:15, Isa 66:2; Psa 9:18, Psa 12:5; Zep 3:12-18; Mat 5:3, Mat 11:5; Co1 1:26-29; Jam 1:9, Jam 2:5
rejoice: Isa 41:16, Isa 61:10; Hab 3:18; Phi 3:1-3, Phi 4:4
John Gill
29:19 The meek also shall increase their joy in the Lord,.... The "meek", lowly, and humble, are such who are made sensible of sin, and become humble under a sense of it; who see the insufficiency of their own righteousness, and submit to the righteousness of Christ; who attribute all they have, and are, to the free grace of God, and quietly submit to every dispensation of Providence; who are not easily provoked by men, but bear much and long without reviling; who envy not those that are above them in gifts and grace, nor despise those that are below them, and think the worst of themselves, and the best of others; now these have joy in the Lord, in the Word of the Lord, as the Targum, in the Lord Jesus Christ; in the greatness and glory of his person as Jehovah, and so able to save to the uttermost; in him as the Lord their righteousness; in his blood and sacrifice, for the pardon and expiation of their sins; in his fulness as theirs, to supply their wants; in his salvation, being so great, so full, so free, and suitable to them: and whereas their joy may be interrupted through the corruptions of their hearts, the temptations of Satan, and divine desertions, they "shall add" (a) joy in the Lord, as in the original; they shall repeat it, it shall come again, it shall be restored unto them, and they shall afresh exercise it, and "increase" in it, as we render it; for spiritual joy may be increased by the discoveries of the love of God; by fresh views of Christ, through an increase of knowledge of him, and faith in him; by means of meditation and prayer, and by reading and hearing the word:
and the poor among men shall rejoice in the Holy One of Israel; or, "the poorest of men" (b), who were so in a literal sense; for such were the persons, both among Jews and Gentiles, who in the first times of the Gospel were brought to the knowledge of Christ, and faith in him, Mt 11:4 or such who are "poor in spirit"; not only spiritually poor, but who are sensible of their spiritual poverty, and apply to Christ for the true riches of grace: the words may be rendered, "Adam's poor"; such who are impoverished by Adam's fall, and are sensible of it; these, perceiving durable riches and righteousness, even unsearchable riches, in Christ, rejoice in him, "the Holy One of Israel"; who is holy in himself, the sanctifier of others, and is made satisfaction to all his people. The Targum is,
"in the word of the Holy One of Israel.''
This joy is not carnal, but spiritual; it is the fruit of the Spirit of God, and is called joy in the Holy Ghost; as it also is the joy of faith, which goes along with it, is through it, and increases as that does; it is peculiar to believers, unknown to the world, and is unspeakable, and full of glory: and such kind of rejoicing, and an increase of it, are what belong to Gospel times.
(a) "et addent", V. L. Pagninus: Montanus, (b) "mendici hominum", Pagninus, Montanus, Vatablus; "egentissimi hominum", Junius & Tremellius.
John Wesley
29:19 Meek - The humble and meek believers. Poor - Mean and despicable people, such as the Gentiles were in the opinion of the Jews, and such as the greatest part of the first Christians were.
Robert Jamieson, A. R. Fausset and David Brown
29:19 meek--rather, the afflicted godly: the idea is, virtuous suffering (Is 61:1; Ps 25:9; Ps 37:11) [BARNES].
poor among men--that is, the poorest of men, namely, the pious poor.
rejoice--when they see their oppressors punished (Is 29:20-21), and Jehovah exhibited as their protector and rewarder (Is 29:22-24; Is 41:17; Jas 2:5).
29:2029:20: Պակասեաց անօրէնն, եւ կորեաւ ամբարտաւանն. եւ սատակեցան անօրէնք ՚ի չարիս,
20 Անօրէնը պիտի վերանայ, ամբարտաւանը պիտի անհետ կորչի, անիրաւները պիտի ոչնչանան չարիքների մէջ,
20 Վասն զի բռնաւորը պիտի վերնայ Եւ ծաղր ընող պիտի չմնայ Ու ամէն անոնք, որոնք անօրէնութեան համար կը հսկեն՝ պիտի կորսուին
Պակասեաց`` անօրէնն, եւ կորեաւ ամբարտաւանն. եւ սատակեցան [414]անօրէնք ի չարիս:

29:20: Պակասեաց անօրէնն, եւ կորեաւ ամբարտաւանն. եւ սատակեցան անօրէնք ՚ի չարիս,
20 Անօրէնը պիտի վերանայ, ամբարտաւանը պիտի անհետ կորչի, անիրաւները պիտի ոչնչանան չարիքների մէջ,
20 Վասն զի բռնաւորը պիտի վերնայ Եւ ծաղր ընող պիտի չմնայ Ու ամէն անոնք, որոնք անօրէնութեան համար կը հսկեն՝ պիտի կորսուին
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29:2029:20 потому что не будет более обидчика, и хульник исчезнет, и будут истреблены все поборники неправды,
29:20 ἐξέλιπεν εκλειπω leave off; cease ἄνομος ανομος lawless καὶ και and; even ἀπώλετο απολλυμι destroy; lose ὑπερήφανος υπερηφανος proud καὶ και and; even ἐξωλεθρεύθησαν εξολοθρευω utterly ruin οἱ ο the ἀνομοῦντες ανομεω in; on κακίᾳ κακια badness; vice
29:20 כִּֽי־ kˈî- כִּי that אָפֵ֥ס ʔāfˌēs אפס end עָרִ֖יץ ʕārˌîṣ עָרִיץ ruthless וְ wᵊ וְ and כָ֣לָה ḵˈālā כלה be complete לֵ֑ץ lˈēṣ לֵץ scorner וְ wᵊ וְ and נִכְרְת֖וּ niḵrᵊṯˌû כרת cut כָּל־ kol- כֹּל whole שֹׁ֥קְדֵי šˌōqᵊḏê שׁקד be wakeful אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
29:20. quoniam defecit qui praevalebat consummatus est inlusor et succisi sunt omnes qui vigilabant super iniquitatemFor he that did prevail hath failed, the scorner is consumed, and they are all cut off that watched for iniquity:
20. For the terrible one is brought to nought, and the scorner ceaseth, and all they that watch for iniquity are cut off:
29:20. For the one who was prevailing has failed, the one who was mocking has been consumed, and all those who were standing guard over iniquity have been cut down.
29:20. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:
For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:

29:20 потому что не будет более обидчика, и хульник исчезнет, и будут истреблены все поборники неправды,
29:20
ἐξέλιπεν εκλειπω leave off; cease
ἄνομος ανομος lawless
καὶ και and; even
ἀπώλετο απολλυμι destroy; lose
ὑπερήφανος υπερηφανος proud
καὶ και and; even
ἐξωλεθρεύθησαν εξολοθρευω utterly ruin
οἱ ο the
ἀνομοῦντες ανομεω in; on
κακίᾳ κακια badness; vice
29:20
כִּֽי־ kˈî- כִּי that
אָפֵ֥ס ʔāfˌēs אפס end
עָרִ֖יץ ʕārˌîṣ עָרִיץ ruthless
וְ wᵊ וְ and
כָ֣לָה ḵˈālā כלה be complete
לֵ֑ץ lˈēṣ לֵץ scorner
וְ wᵊ וְ and
נִכְרְת֖וּ niḵrᵊṯˌû כרת cut
כָּל־ kol- כֹּל whole
שֹׁ֥קְדֵי šˌōqᵊḏê שׁקד be wakeful
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
29:20. quoniam defecit qui praevalebat consummatus est inlusor et succisi sunt omnes qui vigilabant super iniquitatem
For he that did prevail hath failed, the scorner is consumed, and they are all cut off that watched for iniquity:
29:20. For the one who was prevailing has failed, the one who was mocking has been consumed, and all those who were standing guard over iniquity have been cut down.
29:20. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
29:20: For the terrible one - The violent one (עריץ ‛ â rı̂ yts), the oppressor, who had exercised cruelty over them. This, I suppose, refers to the haughty among the Jews themselves; to those who held offices of power, and who abused them to oppress the poor and needy.
And the scorner - (see Isa 28:14, Isa 28:22).
Is consumed - Shall be entirely destroyed.
And all that watch for iniquity - That is, who anxiously seek for opportunities to commit iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:20: the terrible: Isa 29:5, Isa 13:3, Isa 25:4, Isa 25:5, Isa 49:25, Isa 51:13; Dan 7:7, Dan 7:19-25; Hab 1:6, Hab 1:7
the scorner: Isa 28:14-22; Luk 16:14, Luk 23:11, Luk 23:35
and all: Mic 2:1; Mar 2:6, Mar 2:7, Mar 3:2-6; Luk 6:7, Luk 13:14-17, Luk 20:20-23; Rev 12:10
John Gill
29:20 For the terrible one is brought to nought,.... Who before was so to the people of God; meaning not Sennacherib king of Assyria, but some formidable enemy or enemies under the Gospel dispensation; as the Scribes and Pharisees, and the Jewish sanhedrim; who were "violent" (c), as it may be rendered, violent persecutors of the followers of Christ, the meek and poor before described; who were brought to nought, and their power ceased at the destruction of Jerusalem; and the Roman emperor, with all subordinate rulers and governors in the empire, who harassed the Christians in a terrible manner, but were at last brought to nought by Constantine, and their persecution ceased; and the Romish antichrist, who has been so terrible, that none could or dared oppose him; he in a little time will be brought to nought, and cease to be. The Septuagint version renders it, "the wicked one faileth"; and uses the same word (d), by which antichrist is described, Th2 2:8 also Satan, that terrible enemy of the saints, shall be brought to nought; first bound for a thousand years; and afterwards, being loosed, shall be taken again, and cast into the lake of fire; all which will be matter of joy to the meek and lowly:
and the scorner is consumed; the same as before, only represented under a different character; the Jew, that mocked at Christ, because of his meanness, and that of his followers, that scoffed at his doctrines and miracles; and the Gentile, that derided his cross, and the preaching of it; and antichrist, whose mouth is full of blasphemies against God, and his tabernacle, and them that dwell in it:
and all that watch for iniquity are cut off; that cannot sleep unless they commit it, and seek for and take all opportunities of doing it; or watch for iniquity in others, in Christ, and the professors of his religion; or for anything they could call so, that they might have something to accuse them of, and charge them with, and a pretence to proceed against them in colour of law and justice: which has been the practice of Jews, Pagans, and Papists.
(c) "violentus", Junius & Tremellius, Piscator, Cocceius. (d)
John Wesley
29:20 That watch - That early and diligently apply themselves to the practice of wickedness.
Robert Jamieson, A. R. Fausset and David Brown
29:20 terrible--namely, the persecutors among the Jewish nobles.
scorner-- (Is 28:14, Is 28:22).
watch for--not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mic 2:1; Mt 26:59; Mt 27:1).
29:2129:21: եւ ոյք առնեն մեղանչել մարդկան բանիւք. ամենայն յանդիմանչացն դնէին ՚ի դրունս զգայթագղութիւն, եւ խոտորէին անիրաւութեամբ զիրաւունս։
21 նրանց հետ՝ նաեւ նրանք, ովքեր խօսքով ստիպում էին մարդկանց մեղանչել, իրենց յանդիմանողների բոլորի դռներին թակարդ էին լարում եւ անարդարութեամբ ծռում իրաւունքը:
21 Անոնք ալ, որոնք մարդը դատաստանի մէջ յանցաւոր կը հանեն Ու քաղաքին դրանը մէջ ջատագովութիւն* ընողին համար որոգայթ կը լարեն Եւ արդարին իրաւունքը կը խափանեն։
եւ ոյք առնեն մեղանչել մարդկան բանիւք. [415]ամենայն յանդիմանչացն ի դրունս դնէին զգայթագղութիւն, եւ խոտորէին անիրաւութեամբ զիրաւունս:

29:21: եւ ոյք առնեն մեղանչել մարդկան բանիւք. ամենայն յանդիմանչացն դնէին ՚ի դրունս զգայթագղութիւն, եւ խոտորէին անիրաւութեամբ զիրաւունս։
21 նրանց հետ՝ նաեւ նրանք, ովքեր խօսքով ստիպում էին մարդկանց մեղանչել, իրենց յանդիմանողների բոլորի դռներին թակարդ էին լարում եւ անարդարութեամբ ծռում իրաւունքը:
21 Անոնք ալ, որոնք մարդը դատաստանի մէջ յանցաւոր կը հանեն Ու քաղաքին դրանը մէջ ջատագովութիւն* ընողին համար որոգայթ կը լարեն Եւ արդարին իրաւունքը կը խափանեն։
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29:2129:21 которые запутывают человека в словах, и требующему суда у ворот расставляют сети, и отталкивают правого.
29:21 καὶ και and; even οἱ ο the ποιοῦντες ποιεω do; make ἁμαρτεῖν αμαρτανω sin ἀνθρώπους ανθρωπος person; human ἐν εν in λόγῳ λογος word; log πάντας πας all; every δὲ δε though; while τοὺς ο the ἐλέγχοντας ελεγχω convict; question ἐν εν in πύλαις πυλη gate πρόσκομμα προσκομμα stumbling θήσουσιν τιθημι put; make καὶ και and; even ἐπλαγίασαν πλαγιοω in ἀδίκοις αδικος injurious; unjust δίκαιον δικαιος right; just
29:21 מַחֲטִיאֵ֤י maḥᵃṭîʔˈê חטא miss אָדָם֙ ʔāḏˌām אָדָם human, mankind בְּ bᵊ בְּ in דָבָ֔ר ḏāvˈār דָּבָר word וְ wᵊ וְ and לַ la לְ to † הַ the מֹּוכִ֥יחַ mmôḵˌîₐḥ יכח reprove בַּ ba בְּ in † הַ the שַּׁ֖עַר ššˌaʕar שַׁעַר gate יְקֹשׁ֑וּן yᵊqōšˈûn קושׁ lay bait וַ wa וְ and יַּטּ֥וּ yyaṭṭˌû נטה extend בַ va בְּ in † הַ the תֹּ֖הוּ ttˌōhû תֹּהוּ emptiness צַדִּֽיק׃ ס ṣaddˈîq . s צַדִּיק just
29:21. qui peccare faciebant homines in verbo et arguentem in porta subplantabant et declinaverunt frustra a iustoThat made men sin by word, and supplanted him that reproved them in the gate, and declined in vain from the just.
21. that make a man an offender in a cause, and lay a snare for him that reproveth in the gate, and turn aside the just with a thing of nought.
29:21. For they caused men to sin by a word, and they supplanted him who argued against them at the gates, and they turned away from justice in vain.
29:21. That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.
That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought:

29:21 которые запутывают человека в словах, и требующему суда у ворот расставляют сети, и отталкивают правого.
29:21
καὶ και and; even
οἱ ο the
ποιοῦντες ποιεω do; make
ἁμαρτεῖν αμαρτανω sin
ἀνθρώπους ανθρωπος person; human
ἐν εν in
λόγῳ λογος word; log
πάντας πας all; every
δὲ δε though; while
τοὺς ο the
ἐλέγχοντας ελεγχω convict; question
ἐν εν in
πύλαις πυλη gate
πρόσκομμα προσκομμα stumbling
θήσουσιν τιθημι put; make
καὶ και and; even
ἐπλαγίασαν πλαγιοω in
ἀδίκοις αδικος injurious; unjust
δίκαιον δικαιος right; just
29:21
מַחֲטִיאֵ֤י maḥᵃṭîʔˈê חטא miss
אָדָם֙ ʔāḏˌām אָדָם human, mankind
בְּ bᵊ בְּ in
דָבָ֔ר ḏāvˈār דָּבָר word
וְ wᵊ וְ and
לַ la לְ to
הַ the
מֹּוכִ֥יחַ mmôḵˌîₐḥ יכח reprove
בַּ ba בְּ in
הַ the
שַּׁ֖עַר ššˌaʕar שַׁעַר gate
יְקֹשׁ֑וּן yᵊqōšˈûn קושׁ lay bait
וַ wa וְ and
יַּטּ֥וּ yyaṭṭˌû נטה extend
בַ va בְּ in
הַ the
תֹּ֖הוּ ttˌōhû תֹּהוּ emptiness
צַדִּֽיק׃ ס ṣaddˈîq . s צַדִּיק just
29:21. qui peccare faciebant homines in verbo et arguentem in porta subplantabant et declinaverunt frustra a iusto
That made men sin by word, and supplanted him that reproved them in the gate, and declined in vain from the just.
29:21. For they caused men to sin by a word, and they supplanted him who argued against them at the gates, and they turned away from justice in vain.
29:21. That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.
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Adam Clarke: Commentary on the Bible - 1831
29:21: Him that reproveth in the gate "Him that pleaded in the gate" - "They are heard by the treasurer, master of the horse, and other principal officers of the regency of Algiers, who sit constantly in the gate of the palace for that purpose:" that is, the distribution of justice. - Shaw's Travels, p. 315, fol. He adds in the note, "That we read of the elders in the gate. Deu 21:15; Deu 25:7; and, Isa 29:21; Amo 5:10, of him that reproveth and rebuketh in the gate. The Ottoman court likewise seems to have been called the Porte, from the distribution of justice and the dispatch of public business that is carried on in the gates of it."
Albert Barnes: Notes on the Bible - 1834
29:21: That make a man an offender - literally, 'who cause a man to sin' (מחטיאי machă ṭı̂ y'ē y); that is, who hold a man to be guilty, or a criminal. Lowth renders this singularly enough:
'Who bewildered the poor man in speaking.'
Grotius supposes it means, 'Who on account of the word of God, that is, the true prophecy, treat men as guilty of crime.' Calvin supposes it means, 'Who bear with impatience the reproofs and denunciation of the prophets, and who endeavor to pervert and distort their meaning.' Hence, he supposes, they proposed artful and captious questions by which they might ensnare them. Others suppose that it refers to the fact that they led people into sin by their new doctrines and false views. The connection, however, seems to require that it should be understood of judicial proceedings, and the sense is probably correctly expressed by Noyes:
'Who condemned the poor man in his cause.'
This interpretation is also that which is proposed by Rosenmuller and Gesenius. According to the interpretation above suggested, the word rendered 'who make an offender,' means the same as who holds one guilty, that is, condemns.
A man - (אדם 'â dâ m). It is well known that this word stands in contradistinction to אישׁ 'ı̂ ysh, and denotes usually a poor man, a man in humble life, in opposition to one who is rich or of more elevated rank. This is probably the sense here, and the meaning is, that they condemned the poor man; that is, that they were partial in their judgments.
For a word - (בדבר bedâ bâ r). "In" a word; denoting the same as "a cause" that is tried before a court of justice. So Exo 18:16 : 'When they have "a matter" (דבר dâ bâ r "a word"), they come unto me.' So Exo 18:22 : 'And it shoji be that every great "matter" (Hebrew every great "word") that they shall bring unto me.' So Exo 22:8 (in the English version 9): 'For all manner of trespass,' Hebrew for every word of trespass; that is, for every suit concerning a breach of trust. So also Exo 24:14 : 'If any man have "any matters" to do,' (Hebrew, 'any "words, '") that is, if anyone has a law suit.
And lay a snare - To lay a snare is to devise a plan to deceive, or get into their possession; as birds are caught in snares that are concealed from their view.
That reproveth - Or rather, that "contended" or "pleaded;" that is, that had a cause. The word יכח yâ kach means often to contend with any one; to strive; to seek to confute; to attempt to defend or justify, as in a court of law Job 13:15; Job 19:5; Job 16:21; Job 22:4. It is also applied to deciding a case in law, or pronouncing a decision Isa 11:3-4; Gen 31:37; Job 9:33. Here it means one who has brought a suit, or who is engaged in a legal cause.
In the gate - Gates of cities being places of concourse, were usually resorted to for transacting business, and courts were usually held in them Gen 23:10, Gen 23:18; Deu 17:5, Deu 17:8; Deu 21:19; Deu 22:15; Deu 25:6-7; Rut 4:1. The sense is, they endeavored to pervert justice, and to bring the man who had a cause before them, completely within their power, so that they might use him for their own purposes, at the same time that they seemed to be deciding the cause justly.
And turn aside the just - The man who has a just or righteous cause.
For a thing of nought - Or a decision which is empty, vain (בתהו batô hû), and which should be regarded as null and void,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:21: make: Jdg 12:6; Mat 22:15; Luk 11:53, Luk 11:54
and lay: Jer 18:18, Jer 20:7-10, Jer 26:2-8; Amo 5:10-12, Amo 7:10-17; Mic 2:6, Mic 2:7
and turn: Pro 28:21; Eze 13:19; Amo 5:11, Amo 5:12; Mal 3:5; Mat 26:15; Act 3:14; Jam 5:6
Geneva 1599
29:21 That make a man an offender for a (q) word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nothing.
(q) They who went about to find fault with the prophets words, and would not abide admonitions, but would entangle them and bring them into danger.
John Gill
29:21 That make a man an offender for a word,.... Inadvertently spoken, unwarily dropped, without any bad design or ill meaning; or for a word misplaced or misconstrued; or for preaching and professing the word of God, the Gospel of salvation, and adhering to it; which is the true character of the persecutors of good men in all ages: some render the words, "who make a man sin by a word" (e); by their words and doctrines; and so apply it to the false prophets, as Jarchi does; and very well agrees with the Pharisees in Christ's time, who made men to sin, to transgress the word of God, by their traditions. The Targum is,
"who condemn the sons of men by their words;''
or for them; particularly for their words of reproof, for which they make them offenders, or pronounce them guilty, as follows:
and lay a snare for him that reproveth in the gate; either for just judges, who sat in the gate of the city, and faithfully reproved and punished men for their sins; or for such that had boldness and courage enough to reprove wicked men openly, and before all, for their wickedness, the gate being a public place, where people pass and repass; and such that sin openly should be reproved openly; and particularly the true prophets of the Lord may be referred to, who sometimes were sent to publish their messages, which were frequently reproofs of the people, in the gates of the city; but, above all, Christ seems to be respected, who in the most public manner inveighed against the Scribes and Pharisees for their wickedness, on account of which they sought to entangle him in his talk, and to lay snares for his life; see Mt 22:15,
and turn aside the just for a thing of nought; the Targum is,
"that falsely pervert the judgment of the innocent;''
that turn away their judgment, decline doing them justice, but condemn them on frivolous pretences, for just nothing at all, what is mere emptiness and vanity: Christ is eminently the "just" One, righteous in himself, and the author of righteousness to others; yet, on account of things for which there were no foundation, and contrary to all justice, he was proceeded against as a criminal.
(e) "qui verbie faciunt ut peccent homines", Castalio; "peccare facientes hominem in verbo", Pagninus, Montanus. And to the same sense the Septuagint, V. L. Syr. and Arab.
John Wesley
29:21 That make a man - That condemn a man, as if he was a great criminal. For him - For God's faithful prophets and ministers. The gate - There the people used to assemble, both upon civil and sacred accounts, and there prophets used to deliver their prophecies. Turn - From his right. The just - The faithful ministers of God. Nought - Not for any great advantage, but for a trifle.
Robert Jamieson, A. R. Fausset and David Brown
29:21 Rather, "Who make a man guilty in his cause" [GESENIUS], that is, unjustly condemn him. "A man" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Is 29:19, "the meek . . . the poor."
him that reproveth--rather, "pleadeth"; one who has a suit at issue.
gate--the place of concourse in a city, where courts of justice were held (Ruth 4:11; Prov 31:23; Amos 5:10, Amos 5:12).
just--one who has a just cause; or, Jesus Christ, "the Just One" [HORSLEY].
for a thing of naught--rather, "through falsehood," "by a decision that is null in justice" [BARNES]. Compare as to Christ, Prov 28:21; Mt 26:15; Acts 3:13-14; Acts 8:33.
29:2229:22: Վասն այսորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ տանն Յակովբայ զոր ընտրեացն յԱբրահամէ. Ո՛չ այժմ ինչ ամաչեսցէ Յակովբ, եւ ո՛չ այժմ զերեսս այլագունեսցէ Իսրայէլ.
22 Ուստի եւ Տէրն այսպէս է ասում Յակոբի տան մասին, որ նա ընտրեց Աբրահամից. «Հիմա Յակոբը չի ամաչելու, Իսրայէլը հիմա երեսի գոյնը չի փոխելու,
22 Անոր համար Աբրահամը փրկող Տէրը Յակոբին տանը համար այսպէս կ’ըսէ.«Յակոբ անգամ մըն ալ պիտի չամչնայ Ու անոր երեսը անգամ մըն ալ պիտի չդեղնի
Վասն այսորիկ այսպէս ասէ Տէր [416]ի վերայ տանն Յակոբայ զոր ընտրեացն յԱբրահամէ. Ոչ այժմ ինչ ամաչեսցէ Յակոբ, եւ ոչ այժմ զերեսս այլագունեսցէ Իսրայէլ:

29:22: Վասն այսորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ տանն Յակովբայ զոր ընտրեացն յԱբրահամէ. Ո՛չ այժմ ինչ ամաչեսցէ Յակովբ, եւ ո՛չ այժմ զերեսս այլագունեսցէ Իսրայէլ.
22 Ուստի եւ Տէրն այսպէս է ասում Յակոբի տան մասին, որ նա ընտրեց Աբրահամից. «Հիմա Յակոբը չի ամաչելու, Իսրայէլը հիմա երեսի գոյնը չի փոխելու,
22 Անոր համար Աբրահամը փրկող Տէրը Յակոբին տանը համար այսպէս կ’ըսէ.«Յակոբ անգամ մըն ալ պիտի չամչնայ Ու անոր երեսը անգամ մըն ալ պիտի չդեղնի
zohrab-1805▾ eastern-1994▾ western am▾
29:2229:22 Посему так говорит о доме Иакова Господь, Который искупил Авраама: тогда Иаков не будет в стыде, и лице его более не побледнеет.
29:22 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov ὃν ος who; what ἀφώρισεν αφοριζω separate ἐξ εκ from; out of Αβρααμ αβρααμ Abraam; Avraam οὐ ου not νῦν νυν now; present αἰσχυνθήσεται αισχυνω shame; ashamed Ιακωβ ιακωβ Iakōb; Iakov οὐδὲ ουδε not even; neither νῦν νυν now; present τὸ ο the πρόσωπον προσωπον face; ahead of μεταβαλεῖ μεταβαλλω reverse Ισραηλ ισραηλ.1 Israel
29:22 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּדָ֖ה pāḏˌā פדה buy off אֶת־ ʔeṯ- אֵת [object marker] אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham לֹֽא־ lˈō- לֹא not עַתָּ֤ה ʕattˈā עַתָּה now יֵבֹושׁ֙ yēvôš בושׁ be ashamed יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and לֹ֥א lˌō לֹא not עַתָּ֖ה ʕattˌā עַתָּה now פָּנָ֥יו pānˌāʸw פָּנֶה face יֶחֱוָֽרוּ׃ yeḥᵉwˈārû חור grow pale
29:22. propter hoc haec dicit Dominus ad domum Iacob qui redemit Abraham non modo confundetur Iacob nec modo vultus eius erubescetTherefore thus saith the Lord to the house of Jacob, he that redeemed Abraham: Jacob shall not now be confounded, neither shall his countenance now be ashamed:
22. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale.
29:22. Because of this, thus says the Lord, he who has redeemed Abraham, to the house of Jacob: From now on, Jacob will not be confounded; from now on his countenance will not blush with shame.
29:22. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.
Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale:

29:22 Посему так говорит о доме Иакова Господь, Который искупил Авраама: тогда Иаков не будет в стыде, и лице его более не побледнеет.
29:22
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
ὃν ος who; what
ἀφώρισεν αφοριζω separate
ἐξ εκ from; out of
Αβρααμ αβρααμ Abraam; Avraam
οὐ ου not
νῦν νυν now; present
αἰσχυνθήσεται αισχυνω shame; ashamed
Ιακωβ ιακωβ Iakōb; Iakov
οὐδὲ ουδε not even; neither
νῦν νυν now; present
τὸ ο the
πρόσωπον προσωπον face; ahead of
μεταβαλεῖ μεταβαλλω reverse
Ισραηλ ισραηλ.1 Israel
29:22
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
פָּדָ֖ה pāḏˌā פדה buy off
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
לֹֽא־ lˈō- לֹא not
עַתָּ֤ה ʕattˈā עַתָּה now
יֵבֹושׁ֙ yēvôš בושׁ be ashamed
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עַתָּ֖ה ʕattˌā עַתָּה now
פָּנָ֥יו pānˌāʸw פָּנֶה face
יֶחֱוָֽרוּ׃ yeḥᵉwˈārû חור grow pale
29:22. propter hoc haec dicit Dominus ad domum Iacob qui redemit Abraham non modo confundetur Iacob nec modo vultus eius erubescet
Therefore thus saith the Lord to the house of Jacob, he that redeemed Abraham: Jacob shall not now be confounded, neither shall his countenance now be ashamed:
29:22. Because of this, thus says the Lord, he who has redeemed Abraham, to the house of Jacob: From now on, Jacob will not be confounded; from now on his countenance will not blush with shame.
29:22. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: В заключение пророк возвещает лучшим элементам народа израильского спасение от Бога. Этот избранный остаток будет свято чтить имя Божие и будет обладать истинной мудростью.

Искупил Авраама, т. е. избавил его от влияний языческой, хотя и родственной, ему среды (Нав 24:2, 14-15), выведши его из Месопотамии.

Иаков не будет в стыде, т. е. получит все, что ему было обещано от Бога (ср. 19:9; 20:5; 37:27).

Лице его более не побледнеет. У народов с бронзовым цветом лица смущение и стыд обозначались не краской, бросающейся в лицо, а именно бледностью.

Когда увидят у себя детей своих, дело рук Моих - правильнее перевести: "когда его (Израиля) дети (потомки) увидят Мое дело, которое Я совершу среди них".

Блуждающие духом - это не только иудеи, но и язычники (Еф 4:18). Вообще это пророчество об обращении людей к Богу еще продолжает осуществляться и теперь (Рим 11-я гл. Ин 9:5, 39).

Глава 29-я образует собою цельную поэму об унижении и возвышение Ариила или Иерусалима, Подлинность этой главы не вызывает никаких сколько-нибудь серьезных возражений,

Строфы поэмы у Condamin'a разделяются так:
1: строфа_1-4: ст. _(3, 2, 2)
2: строфа_5-8: ст. _(3, 2, 2)
2: строфа_9-10: ст. _(2, 2)

(Ст. 11-14: написаны прозою, а 15-16: Condamin относит к началу 30-й главы, по сходству в мыслях и конструкции с 1: -2: ст. 30-й главы).
1: строфа_17-21: ст. _(1, 2, 2)
2: строфа_22-24: ст. _(1, 2, 2)
Adam Clarke: Commentary on the Bible - 1831
29:22: Who redeemed Abraham - As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and are humbled before him, Isa 29:18, Isa 29:19.
Concerning the house of Jacob "The God of the house of Jacob" - I read אל El as a noun, not a preposition: the parallel line favors this sense; and there is no address to the house of Jacob to justify the other.
Neither shall his face now wax pale "His face shall no more be covered with confusion" - "יחורו yechoro, Chald. ut ὁ μεταβαλει, Theod. εντραπησεται, Syr. נחפרו necaphro, videtur legendum יחפרו yechepheru: hic enim solum legitur verbum, חור chavar, nec in linguis affinibus habet pudoris significationem." - Secker. "Here alone is the verb חור charar read; nor has it in the cognate languages the signification of shame."
Albert Barnes: Notes on the Bible - 1834
29:22: Therefore - In consequence of the happy change which shall take place in the nation when the oppressor shall be removed Isa 29:20-21, and when the poor and the meek shall rejoice Isa 29:19, and the ignorant shall be instructed Isa 29:18, Jacob shall not be ashamed of his descendants as he was before, nor have cause to blush in regard to his posterity.
Who redeemed Abraham - That is, who brought him out of a land of idolaters, and rescued him from the abominations of idolatry. The word 'redeem,' here (פדה pâ dâ h), properly denotes "to ransom, that is, to redeem a captive, or a prisoner with a price paid Exo 13:13; Exo 34:20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover Sa2 4:9; Kg1 1:29; Job 5:20; Psa 71:23. It is used in this general sense here; and means that Yahweh had rescued Abraham from the evils of idolatry, and made him his friend. The connection, also, would seem to imply that there was a reference to the promise which was made to Abraham that he should have a numerous posterity (see Isa 29:23).
Jacob shall not now be ashamed - This is a poetical introduction of Jacob as the ancestor of the Jewish people, as if the venerable patriarch were looking upon his children. Their deportment had been such as would suffuse a father's cheeks with shame; henceforward in the reformation that would occur he would "not" be ashamed of them, but would look on them with approbation.
Neither shall his face wax pale - The face usually becomes pale with fear: but this may also occur from any strong emotion. Disappointment may produce paleness as well as fear; and perhaps the idea may be that the face of Jacob should no more become pallid as "if" he had been disappointed in regard to the hopes which he had cherished of his sons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:22: who redeemed: Isa 41:8, Isa 41:9, Isa 41:14, Isa 44:21-23, Isa 51:2, Isa 51:11, Isa 54:4; Gen 48:16; Jos 24:2-5; Neh 9:7, Neh 9:8; Luk 1:68; Pe1 1:18, Pe1 1:19; Rev 5:9
Jacob shall: Isa 44:21-26, Isa 45:17, Isa 45:25, Isa 46:3, Isa 46:4, Isa 49:7-26, Isa 60:1-9, Isa 61:7-11; Jer 30:5-7, Jer 30:10; Jer 31:10-12, Jer 33:24-26; Eze 37:24, Eze 37:28, Eze 39:25-29, Eze 40:1-48:35; Joe 2:27; Rom 11:11-24
Carl Friedrich Keil and Franz Delitzsch
29:22
Everything that was incorrigible would be given up to destruction; and therefore the people of God, when it came out of the judgment, would have nothing of the same kind to look for again. "Therefore thus saith Jehovah of the house of Jacob, He who redeemed Abraham: Jacob shall not henceforth be ashamed, nor shall his face turn pale any more. For when he, when his children see the work of my hands in the midst of him, they will sanctify my name, and sanctify the Holy One of Jacob, and shudder before the God of Israel. And those who were of an erring spirit discern understanding, and murmurers accept instruction." With אל (for which Luzzatto, following Lowth, reads אל sda, "the God of the house of Jacob") the theme is introduced to which the following utterance refers. The end of Israel will correspond to the holy root of its origin. Just as Abraham was separated from the human race that was sunk in heathenism, to become the ancestor of a nation of Jehovah, so would a remnant be separated from the great mass of Israel that was sunk in apostasy from Jehovah; and this remnant would be the foundation of a holy community well pleasing to God. And this would never be confounded or become pale with shame again (on bōsh, see at Is 1:29; châvar is a poetical Aramaism); for both sins and sinners that called forth the punishments of God, which had put them to shame, would have been swept away (cf., Zeph 3:11). In the presence of this decisive work of punishment (ma‛ăseh as in Is 28:21; Is 10:12; Is 5:12, Is 5:19), which Jehovah would perform in the heart of Israel, Israel itself would undergo a thorough change. ילדיו is in apposition to the subject in בּראתו, "when he, namely his children" (comp. Job 29:3); and the expression "his children" is intentionally chosen instead of "his sons" (bânı̄m), to indicate that there would be a new generation, which would become, in the face of the judicial self-manifestation of Jehovah, a holy church, sanctifying Him, the Holy One of Israel. Yaqdı̄shū is continued in vehiqdı̄shū: the prophet intentionally repeats this most significant word, and he‛ĕrı̄ts is the parallel word to it, as in Is 8:12-13. The new church would indeed not be a sinless one, or thoroughly perfect; but, according to Is 29:24, the previous self-hardening in error would have been exchanged for a willing and living appropriation of right understanding, and the former murmuring resistance to the admonitions of Jehovah would have given place to a joyful and receptive thirst for instruction. There is the same interchange of Jacob and Israel here which we so frequently met with in chapters 40ff. And, in fact, throughout this undisputedly genuine prophecy of Isaiah, we can detect the language of chapters 40-66. Through the whole of the first part, indeed, we may trace the gradual development of the thoughts and forms which predominate there.
John Gill
29:22 Therefore thus saith the Lord, who redeemed Abraham,.... That brought him from Ur of the Chaldees; that freed him from idolatry, and from a vain conversation before conversion, and delivered him from many evils and dangers afterwards; and saved him with an everlasting salvation, through the Messiah, the great Redeemer, that sprung from him, and took on him the nature of the seed of Abraham:
concerning the house of Jacob; his family and posterity, the whole body of the Jewish people; or rather the church of God in Gospel times, consisting of the posterity of Jacob; that trod in his steps, plain hearted Christians, Israelites indeed, praying souls, wrestling Jacobs, and prevailing Israels; of whom the Lord speaks the following things:
Jacob shall not now be ashamed, neither shall his face now wax pale; as formerly, when those that descended from Jacob rejected the Messiah, traduced his character, as if he was the worst of men; blasphemed his person, doctrines, and miracles; spit upon him, buffeted, scourged, and crucified him; which filled those of the same descent and nation, that believed in him, with shame and confusion, so that their faces blushed, or turned pale or white; but now this should be no longer their case, because of the conversion and salvation of that people in the latter day, which is predicted in the next verse Is 29:23, with which this is connected.
John Wesley
29:22 Redeemed - From manifold dangers, and especially from idolatry. Jacob - The Israelites or posterity of Jacob, who had great cause to be ashamed, for their continued infidelity, shall at last be brought back to the God of their fathers, and to their Messiah. Pale - Through fear of their enemies.
Robert Jamieson, A. R. Fausset and David Brown
29:22 Join "saith . . . concerning the house of Jacob."
redeemed--out of Ur, a land of idolaters (Josh 24:3).
not now--After the moral revolution described (Is 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them.
wax pale--with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.
29:2329:23: այլ յորժամ տեսցեն որդիք նորա զգործս իմ. վասն իմ սուրբ արասցեն զանուն իմ, եւ սուրբ արասցեն զՍուրբն Յակովբայ, եւ երկիցեն յԱստուծոյն Իսրայէլի[9907]։ [9907] Բազումք. Որդիք նոցա զգործս։
23 բայց երբ նրանց որդիները տեսնեն իմ գործերը, պիտի սրբացնեն իմ անունը, պիտի սրբացնեն Յակոբի սրբին ու պիտի երկնչեն Իսրայէլի Աստծուց:
23 Վասն զի երբ տեսնէ* իր տղաքը՝ իմ ձեռքերուս գործը՝ իր մէջ, Այն ատեն իմ անունս պիտի փառաւորեն*,Յակոբին Սուրբը պիտի փառաւորեն*Ու Իսրայէլին Աստուծմէն պիտի վախնան։
այլ յորժամ տեսցեն որդիք նորա զգործս իմ, վասն իմ սուրբ արասցեն զանուն իմ, եւ սուրբ արասցեն զՍուրբն Յակոբայ, եւ երկիցեն յԱստուծոյն Իսրայելի:

29:23: այլ յորժամ տեսցեն որդիք նորա զգործս իմ. վասն իմ սուրբ արասցեն զանուն իմ, եւ սուրբ արասցեն զՍուրբն Յակովբայ, եւ երկիցեն յԱստուծոյն Իսրայէլի[9907]։
[9907] Բազումք. Որդիք նոցա զգործս։
23 բայց երբ նրանց որդիները տեսնեն իմ գործերը, պիտի սրբացնեն իմ անունը, պիտի սրբացնեն Յակոբի սրբին ու պիտի երկնչեն Իսրայէլի Աստծուց:
23 Վասն զի երբ տեսնէ* իր տղաքը՝ իմ ձեռքերուս գործը՝ իր մէջ, Այն ատեն իմ անունս պիտի փառաւորեն*,Յակոբին Սուրբը պիտի փառաւորեն*Ու Իսրայէլին Աստուծմէն պիտի վախնան։
zohrab-1805▾ eastern-1994▾ western am▾
29:2329:23 Ибо когда увидит у себя детей своих, дело рук Моих, то они свято будут чтить имя Мое и свято чтить Святаго Иаковлева, и благоговеть пред Богом Израилевым.
29:23 ἀλλ᾿ αλλα but ὅταν οταν when; once ἴδωσιν οραω view; see τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him τὰ ο the ἔργα εργον work μου μου of me; mine δι᾿ δια through; because of ἐμὲ εμε me ἁγιάσουσιν αγιαζω hallow τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even ἁγιάσουσιν αγιαζω hallow τὸν ο the ἅγιον αγιος holy Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὸν ο the θεὸν θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel φοβηθήσονται φοβεω afraid; fear
29:23 כִּ֣י kˈî כִּי that בִ֠ vi בְּ in רְאֹתֹו rᵊʔōṯˌô ראה see יְלָדָ֞יו yᵊlāḏˈāʸw יֶלֶד boy מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדַ֛י yāḏˈay יָד hand בְּ bᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior יַקְדִּ֣ישֽׁוּ yaqdˈîšˈû קדשׁ be holy שְׁמִ֑י šᵊmˈî שֵׁם name וְ wᵊ וְ and הִקְדִּ֨ישׁוּ֙ hiqdˈîšû קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יַעֲרִֽיצוּ׃ yaʕᵃrˈîṣû ערץ tremble
29:23. sed cum viderit filios suos opera manuum mearum in medio sui sanctificantes nomen meum et sanctificabunt Sanctum Iacob et Deum Israhel praedicabuntBut when he shall see his children, the work of my hands in the midst of him sanctifying my name, and they shall sanctify the Holy One of Jacob, and shall glorify the God of Israel:
23. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name; yea, they shall sanctify the Holy One of Jacob, and shall stand in awe of the God of Israel.
29:23. Instead, when he sees his children, they will be the work of my hands in his midst, sanctifying my name, and they will sanctify the Holy One of Jacob, and they will preach the God of Israel.
29:23. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.
But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel:

29:23 Ибо когда увидит у себя детей своих, дело рук Моих, то они свято будут чтить имя Мое и свято чтить Святаго Иаковлева, и благоговеть пред Богом Израилевым.
29:23
ἀλλ᾿ αλλα but
ὅταν οταν when; once
ἴδωσιν οραω view; see
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
τὰ ο the
ἔργα εργον work
μου μου of me; mine
δι᾿ δια through; because of
ἐμὲ εμε me
ἁγιάσουσιν αγιαζω hallow
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
καὶ και and; even
ἁγιάσουσιν αγιαζω hallow
τὸν ο the
ἅγιον αγιος holy
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὸν ο the
θεὸν θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
φοβηθήσονται φοβεω afraid; fear
29:23
כִּ֣י kˈî כִּי that
בִ֠ vi בְּ in
רְאֹתֹו rᵊʔōṯˌô ראה see
יְלָדָ֞יו yᵊlāḏˈāʸw יֶלֶד boy
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדַ֛י yāḏˈay יָד hand
בְּ bᵊ בְּ in
קִרְבֹּ֖ו qirbˌô קֶרֶב interior
יַקְדִּ֣ישֽׁוּ yaqdˈîšˈû קדשׁ be holy
שְׁמִ֑י šᵊmˈî שֵׁם name
וְ wᵊ וְ and
הִקְדִּ֨ישׁוּ֙ hiqdˈîšû קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יַעֲרִֽיצוּ׃ yaʕᵃrˈîṣû ערץ tremble
29:23. sed cum viderit filios suos opera manuum mearum in medio sui sanctificantes nomen meum et sanctificabunt Sanctum Iacob et Deum Israhel praedicabunt
But when he shall see his children, the work of my hands in the midst of him sanctifying my name, and they shall sanctify the Holy One of Jacob, and shall glorify the God of Israel:
29:23. Instead, when he sees his children, they will be the work of my hands in his midst, sanctifying my name, and they will sanctify the Holy One of Jacob, and they will preach the God of Israel.
29:23. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
29:23: But when he seeth his children, the work of mine hands "For when his children shall see the work of my hands" - For בראותו birotho I read בראות biroth, with the Septuagint and Syriac.
Albert Barnes: Notes on the Bible - 1834
29:23: But when he seeth his children - The sense is, 'he shall not be ashamed of his sons, for he shall see them henceforward walking in the ways of piety and virtue.'
The work of my hands - That is, this change Isa 29:17-19 by which the nation will be reformed, will be produced by the agency of God himself. The sentiment is in accordance with the doctrines of the Scriptures everywhere, that people are recovered from sin by the agency of God alone (compare Isa 60:21; Eph 2:10).
In the midst of him - In the midst of his people. The name Jacob is often employed to denote all his posterity, or the whole nation of the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:23: the work: Isa 19:25, Isa 43:21, Isa 45:11, Isa 60:21; Eph 2:10
sanctify: Isa 5:16, Isa 8:13; Lev 10:3; Mat 6:9; Rev 11:15-17
fear the God: Hos 3:5; Rev 15:4, Rev 19:5
John Gill
29:23 But when he seeth his children, the work of my hands, in the midst of him,.... That is, it will be a pleasure to the church of God, signified by Jacob, when they shall observe a great number of Jacob's posterity, or of the Jews, born again, become the "children" of the church, born in her, and nursed up at her side, dandled on her knees, and sucking at the breasts of her consolation; and so in the midst of her, members of her, and in communion with her, having been begotten again, by means of her ministers, through the Gospel, by the Spirit and grace of God; and so "the work of his hands", his new creatures, formed for and by himself; his workmanship, created in Jesus Christ, curiously wrought by his hands, as well as engraven on them:
they shall sanctify my name; meaning either the spiritual seed of Jacob, those regenerated ones, the nation that shall be born at once; these shall sanctify the name of the Lord, not by making, but by declaring him to be holy; by believing in his name; by seeking to him for righteousness and holiness; by embracing his doctrines, and submitting to his ordinances; which will add to the pleasure of the church of Christ. So the Vulgate Latin version renders it, "but when he seeth his children---sanctifying my name"; or else Jacob, that is, the church of Christ, is here meant, who, upon seeing such a large number of Jewish converts, shall sanctify the name of the Lord, or give him praise and glory on account of it; which is repeated with some addition,
and sanctify the Holy One of Jacob, and shall fear the God of Israel; reverence his name and his sanctuary, his word and his ordinances, worship him inwardly and outwardly, fear the Lord and his goodness, both the church and these new converts, Hos 3:5.
John Wesley
29:23 He seeth - When the believing seed of Jacob shall see those children, whom they have begotten to God, by the gospel, even the Gentiles. The work - The children, not of the flesh, but of the promise, whom I, by my almighty grace, have regenerated. In the midst - Incorporated with the Jews, into one and the same body. Shall sanctify - They shall glorify God, with them and for them.
Robert Jamieson, A. R. Fausset and David Brown
29:23 But--rather, "For."
he--Jacob.
work of mine hands--spiritually, as well as physically (Is 19:25; Is 60:21; Eph 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (Is 54:13-14; Is 2:1; Is 60:21).
midst of him--that is, his land. Or else "His children" are the Gentiles adopted among the Israelites, his lineal descendants (Rom 9:26; Eph 3:6) [HORSLEY].
29:2429:24: Եւ ծանիցեն մոլորեալք հոգւով զիմաստութիւն. եւ տրտնջօղք ուսցին զհնազանդութիւն. եւ լեզուք թոթովախօսք ուսցին խօսել զխաղաղութիւն։
24 Հոգով մոլորուածները պիտի ճանաչեն իմաստութիւնը, տրտնջացողները պիտի սովորեն հնազանդուել, թոթովախօս լեզուները պիտի սովորեն բարբառել խաղաղութիւն»:
24 Հոգիով մոլորածները խոհեմութիւնը պիտի ճանչնան Ու տրտնջողները իմաստութիւն պիտի սորվին»։
Եւ ծանիցեն մոլորեալք հոգւով զիմաստութիւն, եւ տրտնջօղք ուսցին [417]զհնազանդութիւն, եւ լեզուք թոթովախօսք ուսցին խօսել զխաղաղութիւն:

29:24: Եւ ծանիցեն մոլորեալք հոգւով զիմաստութիւն. եւ տրտնջօղք ուսցին զհնազանդութիւն. եւ լեզուք թոթովախօսք ուսցին խօսել զխաղաղութիւն։
24 Հոգով մոլորուածները պիտի ճանաչեն իմաստութիւնը, տրտնջացողները պիտի սովորեն հնազանդուել, թոթովախօս լեզուները պիտի սովորեն բարբառել խաղաղութիւն»:
24 Հոգիով մոլորածները խոհեմութիւնը պիտի ճանչնան Ու տրտնջողները իմաստութիւն պիտի սորվին»։
zohrab-1805▾ eastern-1994▾ western am▾
29:2429:24 Тогда блуждающие духом познают мудрость, и непокорные научатся послушанию.
29:24 καὶ και and; even γνώσονται γινωσκω know οἱ ο the τῷ ο the πνεύματι πνευμα spirit; wind πλανώμενοι πλαναω mislead; wander σύνεσιν συνεσις comprehension οἱ ο the δὲ δε though; while γογγύζοντες γογγυζω mutter μαθήσονται μανθανω learn ὑπακούειν υπακουω listen to καὶ και and; even αἱ ο the γλώσσαι γλωσσα tongue αἱ ο the ψελλίζουσαι ψελλιζω learn λαλεῖν λαλεω talk; speak εἰρήνην ειρηνη peace
29:24 וְ wᵊ וְ and יָדְע֥וּ yāḏᵊʕˌû ידע know תֹֽעֵי־ ṯˈōʕê- תעה err ר֖וּחַ rˌûₐḥ רוּחַ wind בִּינָ֑ה bînˈā בִּינָה understanding וְ wᵊ וְ and רֹוגְנִ֖ים rôḡᵊnˌîm רגן grumble יִלְמְדוּ־ yilmᵊḏû- למד learn לֶֽקַח׃ lˈeqaḥ לֶקַח teaching
29:24. et scient errantes spiritu intellectum et mussitatores discent legemAnd they that erred in spirit, shall know understanding, and they that murmured, shall learn the law.
24. They also that err in spirit shall come to understanding, and they that murmur shall learn doctrine.
29:24. And those who had gone astray in spirit will know understanding, and those who had murmured will learn the law.
29:24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.
They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine:

29:24 Тогда блуждающие духом познают мудрость, и непокорные научатся послушанию.
29:24
καὶ και and; even
γνώσονται γινωσκω know
οἱ ο the
τῷ ο the
πνεύματι πνευμα spirit; wind
πλανώμενοι πλαναω mislead; wander
σύνεσιν συνεσις comprehension
οἱ ο the
δὲ δε though; while
γογγύζοντες γογγυζω mutter
μαθήσονται μανθανω learn
ὑπακούειν υπακουω listen to
καὶ και and; even
αἱ ο the
γλώσσαι γλωσσα tongue
αἱ ο the
ψελλίζουσαι ψελλιζω learn
λαλεῖν λαλεω talk; speak
εἰρήνην ειρηνη peace
29:24
וְ wᵊ וְ and
יָדְע֥וּ yāḏᵊʕˌû ידע know
תֹֽעֵי־ ṯˈōʕê- תעה err
ר֖וּחַ rˌûₐḥ רוּחַ wind
בִּינָ֑ה bînˈā בִּינָה understanding
וְ wᵊ וְ and
רֹוגְנִ֖ים rôḡᵊnˌîm רגן grumble
יִלְמְדוּ־ yilmᵊḏû- למד learn
לֶֽקַח׃ lˈeqaḥ לֶקַח teaching
29:24. et scient errantes spiritu intellectum et mussitatores discent legem
And they that erred in spirit, shall know understanding, and they that murmured, shall learn the law.
29:24. And those who had gone astray in spirit will know understanding, and those who had murmured will learn the law.
29:24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.
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
29:24: They also that erred in spirit - (see Isa 29:9-10).
Shall learn doctrine - When" this would occur the prophet does not state. It "may" be intended to denote the times of Hezekiah; or the times subsequent to the captivity; or possibly it may refer to the times under the Messiah. All that the prophet teaches is, that at some future period in the history of the Jews, there would be such a reform that they should be regarded as the worthy descendants of the pious patriarch Jacob.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
29:24: also: Isa 29:10, Isa 29:11, Isa 28:7; Zac 12:10; Mat 21:28-32; Luk 7:47, Luk 15:17-19; Act 2:37, Act 6:7; Act 9:19, Act 9:20; Co1 6:11; Ti1 1:13-15; Rev 20:2, Rev 20:3
come to understanding: Heb. know understanding
Geneva 1599
29:24 They also that erred in spirit (r) shall come to understanding, and they that murmured shall learn doctrine.
(r) Signifying that unless God gives understanding and knowledge, man cannot but still err and murmur against him.
John Gill
29:24 They also that erred in spirit,.... In judgment, and in spiritual things; as the Jews have done, ever since the Messiah's coming, being given up to a spirit of error, as the Targum, on Is 29:10 calls it; they have erred concerning the Scriptures, and the prophecies of them; concerning the Messiah, his work and office; concerning his truths and his ordinances, and by preferring their traditions to the word of God: but these
shall come to understanding; to a spiritual understanding of Christ, and salvation by him; of his Gospel, and the doctrines of it; as well as of themselves, their state and condition:
and they that murmured; at Christ, and what was delivered by him; at the reception of sinners by him; at the calling of the Gentiles; and at the providence of God that have attended them, ever since their rejection of the true Messiah:
shall learn doctrine; the doctrine of the Messiah; not the law, as Kimchi and Ben Melech; but the Gospel, which Christ "received" from his Father, as the word (f) used signifies, and his disciples received from him, and the church has received from them, and has been transmitted to us Gentiles, and will be to the Jews in the latter day, who will learn the true knowledge of it.
(f) a "capere, accipere, est id quod aliquis sibi sumit dicendum", Gusset. Ebr. Comment. p. 443.
John Wesley
29:24 That erred - Those Gentiles who erred from God's truth. Murmured - They that murmured at God's faithful teachers, shall now receive God's truth in the love of it.
Robert Jamieson, A. R. Fausset and David Brown
29:24 They . . . that erred-- (Is 28:7).
learn doctrine--rather, "shall receive discipline" or "instruction." "Murmuring" was the characteristic of Israel's rebellion against God (Ex 16:8; Ps 106:25). This shall be so no more. Chastisements, and, in HORSLEY'S view, the piety of the Gentiles provoking the Jews to holy jealousy (Rom 11:11, Rom 11:14), shall then produce the desired effect.
Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (Is 30:2-6, Is 30:15; Is 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Ex 23:32; Deut 7:2).