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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-15. Египет должно постичь наказание Божие. 16-25. Спасительное действие этого наказания на Египет
Matthew Henry: Concise Commentary on the Whole Bible - 1706
As Assyria was a breaking rod to Judah, with which it was smitten, so Egypt was a broken reed, with which it was cheated; and therefore God had a quarrel with them both. We have before read the doom of the Assyrians; now here we have the burden of Egypt, a prophecy concerning that nation, I. That it should be greatly weakened and brought low, and should be as contemptible among the nations as now it was considerable, rendered so by a complication of judgments which God would bring upon them, ver. 1-17. II. That at length God's holy religion should be brought into Egypt, and set up there, in part by the Jews that should flee thither for refuge, but more fully by the preachers of the gospel of Christ, through whose ministry churches should be planted in Egypt in the says of the Messiah (ver. 18-25), which would abundantly balance all the calamities here threatened.
Adam Clarke: Commentary on the Bible - 1831
Prophecy concerning Egypt, in which her lamentable condition under the Babylonians, Persians, etc., Is forcibly pointed out, vv. 1-17. The true religion shall be propagated in Egypt; referring primarily to the great spread of Judaism in that country in the reign of the Ptolemies, and ultimately to its reception of the Gospel in the latter days, Isa 19:18-22. Profound peace between Egypt, Assyria, and Israel, and their blessed condition under the Gospel, Isa 19:23-25.
Not many years after the destruction of Sennacherib's army before Jerusalem, by which the Egyptians were freed from the yoke with which they were threatened by so powerful an enemy, who had carried on a successful war of three years' continuance against them; the affairs of Egypt were again thrown into confusion by intestine broils among themselves, which ended in a perfect anarchy, that lasted some few years. This was followed by an aristocracy, or rather tyranny, of twelve princes, who divided the country between them, and at last by the sole dominion of Psammitichus, which he held for fifty-four years. Not long after that followed the invasion and conquest of Egypt by Nebuchadnezzar, and then by the Persians under Cambyses, the son of Cyrus. The yoke of the Persians was so grievous, that the conquest of the Persians by Alexander may well be considered as a deliverance to Egypt; especially as he and his successors greatly favored the people and improved the country. To all these events the prophet seems to have had a view in this chapter; and in particular, from Isa 19:18, the prophecy of the propagation of the true religion in Egypt seems to point to the flourishing state of Judaism in that country, in consequence of the great favor shown to the Jews by the Ptolemies. Alexander himself settled a great many Jews in his new city Alexandria, granting them privileges equal to those of the Macedonians. The first Ptolemy, called Soter, carried great numbers of them thither, and gave them such encouragement that still more of them were collected there from different parts; so that Philo reckons that in his time there were a million of Jews in that country. These worshipped the God of their fathers; and their example and influence must have had a great effect in spreading the knowledge and worship of the true God through the whole country. See Bp. Newton on the Prophecies, Dissert. xii.
Albert Barnes: Notes on the Bible - 1834
19:0: This prophecy respecting Egypt extends only through this chapter. Its general scope and design is plain. It is intended to describe the calamities that would come upon Egypt, and the effect which they would have in turning the people to God. The scene is laid in Egypt; and the following things passed before the mind of the prophet in vision:
1. He sees Yahweh coming in a cloud to Egypt Isa 19:1.
2. The effect of this is to produce alarm among the idols of that nation Isa 19:2.
3. A state of intrnal commotion and discord is described as existing in Egypt; a state of calamity so great that they would seek relief from their idols and necro-mancers Isa 19:2-3.
4. The consequence of these dissensions and internal strifes would be, that they would be subdued by a foreign and cruel prince Isa 19:4.
5. To these political calamities there would be added "physical" sufferings Isa 19:5-10 - the Nile would be dried up, and all that grew on its banks would wither Isa 19:5-7; those who had been accustomed to fish in the Nile would be thrown out of employment Isa 19:8; and those that were engaged in the manufacture of linen would, as a consequence, be driven from employment Isa 19:9-10.
6. All counsel and wisdom would fail from the nation, and the kings and priests be regarded as fools Isa 19:11-16.
7. The land of Judah would become a terror to them Isa 19:17.
8. This would be followed by the conversion of many of the Egyptians to the true religion Isa 19:18-20; Yahweh would become their protector, and would repair the breaches that had been made, and remove the evils which they had experienced Isa 19:21-22, and a strong alliance would be formed between the Egyptians, the Assyrians, and the Jews, which should secure the divine blessing and favor Isa 19:23-25.
This is the outline of the prophecy. In regard to the "time" when it was delivered, we have no certain knowledge. Lowth supposes that it refers to times succeeding the destruction of the army of Sennacherib. After that event, he says, the affairs of Egypt were thrown into confusion; intestine broils succeeded; these were followed by a tyranny of twelve princes, who divided the country between them, until the distracted affairs settled down under the dominion of Psammetichus, who held the scepter for fifty-four years. Not long after this, the country was invaded and conquered by Nebuchadnezzar; and then by the Persians under Cambyses, the son of Cyrus. Alexander the Great subsequently invaded and took the country, and made Alexandria the capital of his empire. Many Jews were invited there by Alexander, and under the favor of the Ptolemies they flourished there; the true religion became pRev_alent in the land, and multitudes of the Egyptians, it is supposed, were converted to the Jewish faith.
Dr. Newton ("Diss. xii. on the Prophecies") supposes, that there was a "general" reference here to the conquest by Nebuchadnezzar, and a "particular" reference to the conquest under Cambyses the son of Cyrus. He supposes that the anarchy described in Isa 19:2, refers to the civil wars which arose between Apries and Amasis in the time of Nebuchadnezzars invasion, and the civil wars between Tachos, Nectanebus, and the Mendesians, a little before the country was subdued by Ochus. The cruel king mentioned in Isa 19:4, into whose hands they were delivered, he supposes was Nebuchadnezzar, or more probably Cambyses and Ochus, one of whom put the yoke on the neck of the Egyptians, and the other riveted it there. The Egyptians say that Cambyses, after he killed Apis, a god worshipped in Egypt, was stricken with madness; but his actions, says Prideaux, show that he was mad long before. Ochus was the most cruel of the kings of Persia. The final deliverance of the nation, and the conversion to the true God, and the alliance between Egypt, Assyria and Israel Isa 19:18-25, he supposes, refers to the deliverance that would be introduced by Alexander the Great, and the protection that would be shown to the Jews in Egypt under the Ptolemies.
Vitringa, Gesenius, Grotius, Rosenmuller, and others, suppose that the anarchy described in Isa 19:2, refers to the discord which arose in the time of the δωδεκαρχία dō dekarchia, or the reign of the twelve kings, until Psammetichus pRev_ailed over the rest, and that he is intended by the 'cruel lord' and 'fierce king,' described in Isa 19:4. In other respects, their interpretation of the prophecy coincides, in the main, with that proposed by Dr. Newton.
A slight glance at some of the leading events in the history of Egypt, may enable us more clearly to determine the application of the different parts of the prophecy.
Egypt, a well-known country in Africa, is, for the most part, a great valley through which the Nile pours its waters from south to north, and is skirted on the east and west by ranges of mountains which approach or recede more or less from the river in different parts. Where the valley terminates toward the north, the Nile divides itself, about forty or fifty miles from the Mediterranean, into several parts, enclosing the territory called the Delta - so called because the various streams flowing from the one river diverge as they flow toward the sea, and thus form with the coast a triangle in the shape of the Greek letter Δ D. The southern limit of Egypt proper is Syene Eze 29:10; Eze 30:6, or Essuan, the border of Ethiopia. Here the Nile issues from the granite rocks of the cataracts and enters Egypt proper. This is N. lat. 24 degrees.
Egypt was anciently divided into forty-two "nomes" or districts, which were little provinces or counties. It was also divided into Upper and Lower Egypt. Upper Egypt was called Thebais, from Thebes the capital, and extended south to the frontier of Ethiopia. Lower Egypt contained principally the Delta and the parts on the Mediterranean. The capital was Cairo.
The most common division, however, was into three parts, Lower, Middle, and Upper Egypt. In Lower Egypt, lying on the Mediterranean, were the cities of Pithon, Raamses, Heliopolis, etc. In this division, also, was the land of Goshen. In Middle Egypt was Moph, or Memphis, Hanes, etc. In Upper Egypt was No-Ammon, or Thebes, and Syene, the southern limit of Egypt.
The ancient history of Egypt is obscure. It is agreed on all hands, however, that it was the early seat of civilization; and that this civilization was introduced from the south, and especially from Meroe. The country in the earliest times was possessed by several kings or states, which were at length united into one great kingdom. Not long after the death of Joseph, it came into the possession of the Hyksos or Shepherd kings, probably an Arabian nomadic tribe. After they were driven out, the whole country came again under one sovereign, and enjoyed great prosperity. The first king of the 19th dynasty, as it is called by Manetho, was the celebrated Sesostris, about 1500 years b. c. His successors were all called by the general name of Pharaoh, that is, kings. The first who is mentioned by his proper name is Shishak Kg1 14:25-26, supposed to be the Sesonchosis of Manetho, who reigned about 970 years b. c. Geseuius says, that in the time of the Jewish king Hezekiah, there reigned at the same time in Egypt three dynasties; an Ethiopic (probably over Upper Egypt), a Saitish, and a Tanitish dynasty - of which at last sprung the dodekarchy, and whose dominion ultimately lost itself in the single reign of Psammetichus. The Ethiopic continued forty years, and consisted of three kings - Sabaco, Sevechus, and Tarakos, or Tearko - of which the two last are mentioned in the Bible, Sevechus under the name of So, סוא sô' probably סוא seve' Sevechus - as the ally of Hosea, king of Israel Kg2 17:4, Kg2 722 b. c., and Tarakos the same as Tirhakah, about the time of the 16th year of the reign of Hezekiah (714 b. c.) Instead of this whole dynasty, Herodotus (ii. 137, 139), and Diodorus (i. 65), give us only one name, that of Sabaco. Contemporary with these were the four, or according to Eusebius, five, first kings of the dynasty of Saite, Stephinates, Nerepsus, Nichao I, who was slain by an Ethiopian king, and Psammetichus, who made an end of the dodekarchy, and reigned fifty-four years.
Of the Tanitish dynasty, Psammus and Zeth are mentioned (Introduction to isa 19) Different accounts are given of the state of things by Herodotus and by Dioaorus. The account by Diodorus, which is the most probable, is, that a state of anarchy pRev_ailed in Egypt for two whole years; and that the troubles and commotions suggested to the older men of the country the expediency of assuming the reins of government, and restoring order to the state. With this view, twelve of the most influential men were chosen to preside with regal power. Each had a particular province allotted to him, in which his authority was permanent; and though independent of one another, they bound themselves with mutual oaths to concord and fidelity.
During fifteen years, their relations were maintained with entire harmony: but during that time Psammetichus whose province extended to the Mediterranean, had availed himself of his advantages, and had maintained extensive commercial contact with the Phenicians and Greeks, and had amassed considerable wealth. Of this his colleagues became jealous, and supposing that he meant to secure the government of the whole country, they resolved to deprive him of his province. They, therefore, prepared to attack him, and he was thrown upon the necessity of self defense. Apprised of their designs, he sent to Arabia, Caria, and Ionia, for aid, and having secured a large body of troops, he put himself at their head, and gave battle to his foes at Momemphis, and completely defeated them, drove them from the kingdom, and took possession of an undivided throne (Diod. i. 66). The account of Herodotus may be seen in his history (ii. 154). Psammetichus turned his attention to the internal administration of the country, and endeavored to ingratiate himself with the priesthood and the people by erecting splendid monuments, and beautifying the sacred edifices. There was a strong jealousy, however, excited by the fact that he was inbebted for his crown to foreign troops, and from the fact that foreigners were preferred to office over the native citizens (Diod. i. 67). A large part of his troops - to the number according to Diodorus, of 240, 000 - abandoned his service at one time, and moved off in a body to Ethiopia, and entered the service of the monarch of that country. His reign appears to have been a military despotism, and though liberal in its policy toward foreign governments, yet the severity of his government at home, and the injustice which the Egyptians supposed he showed to them in relying on foreigners, and preferring them, justified the appellation in Isa 19:4, that he was a 'cruel lord.'
Egypt was afterward conquered by Cambyses, and became a province of the Persian empire about 525 b. c. Thus it continued until it was conquered by Alexander the Great, 350 b. c., after whose death it formed, together with Syria, Palestine, Lybia, etc., the kingdom of the Ptolemies. After the battle of Actium, 30 b. c. it became a Roman province. In 640 a. d., it was conquered by the Arabs, and since that time it has passed from the bands of the Caliphs into the hands of the Turks, and since 1517 a. d. it has been regarded as a province of the Turkish empire. This is an outline of the principal events of the Egyptian history. The events predicted in this chapter will be stated in their order in the comments on the particular verses. The two leading points which will guide our interpretation will be, that Psammetichus is intended in Isa 19:4, and that the effects of Alexander's conquest of Egypt are denoted from Isa 19:18 to the end of the chapter. Keeping these two points in view, the interpretation of the chapter will be easy. On the history of Egypt, and the commotions and Rev_olutions there, the reader may consult Wilkinson's "Manners and Customs of the Ancient Egyptians," vol. i., particularly pp. 143-180.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 19:1, The confusion of Egypt; Isa 19:11, The foolishness of their princes; Isa 19:18, The calling of Egypt into the church; Isa 19:23, The covenant of Egypt, Assyria, and Israel.
Carl Friedrich Keil and Franz Delitzsch

The Oracle Concerning Egypt - Isaiah 19
Is 19:1
The three prophecies in Is 18:1-7, 19 and Is 20:1-6 really form a trilogy. The first (Is 18:1-7), which, like chapter 1, the introduction to the whole, is without any special heading, treats in language of the sublimest pathos of Ethiopia. The second (chapter 19) treats in a calmer and more descriptive tone of Egypt. The third (Is 20:1-6) treats of both Egypt and Ethiopia in the style of historic prose. The kingdom to which all three prophecies refer is one and the same, viz., the Egypto-Ethiopian kingdom; but whilst Is 18:1-7 refers to the ruling nation, chapter 19 treats of the conquered one, and Is 20:1-6 embraces both together. The reason why such particular attention is given to Egypt in the prophecy, is that no nation on earth was so mixed up with the history of the kingdom of God, from the patriarchal times downwards, as Egypt was. And because Israel, as the law plainly enjoined upon it, was never to forget that it had been sheltered for a long time in Egypt, and there had grown into a great nation, and had received many benefits; whenever prophecy has to speak concerning Egypt, it is quite as earnest in its promises as it is in its threats. And thus the massa of Isaiah falls into two distinct halves, viz., a threatening one (Is 19:1-15), and a promising one (Is 19:18-25); whilst between the judgment and the salvation (in Is 19:16 and Is 19:17) there stands the alarm, forming as it were a connecting bridge between the two. And just in proportion as the coil of punishments is unfolded on the one hand by the prophet, the promise is also unfolded in just as many stages on the other; and moving on in ever new grooves, rises at length to such a height, that it breaks not only through the limits of contemporaneous history, but even through those of the Old Testament itself, and speaks in the spiritual language of the world-embracing love of the New Testament.
John Gill
INTRODUCTION TO ISAIAH 19
This chapter contains prophecies of various calamities that should come upon Egypt in a short time, and of the conversion of many of them to Christ in Gospel times. The calamities are many; the Lord's coming unto them, which their gods cannot prevent, nor stand before, nor save them, and at which the hearts of the Egyptians are dispirited, Is 19:1 civil wars among themselves, Is 19:2 want of counsel, which sends them to idols and wizards, but in vain, Is 19:3 subjection to a cruel lord, Is 19:4 drying up of their rivers and waters, so that the paper reeds wither, and fishes die; and hence no business for fishermen, nor for workers in flax, or weavers of nets, Is 19:5 the stupidity of their princes and wise counsellors, given up by the Lord to a perverse spirit, so that they concerted wrong measures, and deceived the people, Is 19:11 a general consternation among them, because of the hand and counsel of the Lord; and because of the Lord's people, the Jews, who were a terror to them, Is 19:16 and then follows the prophecy of their conversion in later times, which is signified by their speaking the language of Canaan, and swearing to the Lord, Is 19:18 by their erecting an altar, and a pillar to the Lord, which should be a sign and witness to him; and by their crying to him, and his sending them a Saviour, and a great one, Is 19:19 by his being known unto them, by their offering sacrifice to him, and by his smiting and healing them Is 19:21 and the chapter is concluded with a prophecy of that harmony, and agreement, and fellowship, that shall be between Jew and Gentile, between Egypt, Assyria, and Israel; and that the blessing of God should be upon them all, Is 19:23.
19:119:1: Տեսիլ Եգիպտացւոց։ Ահաւասիկ Տէր նստեալ ՚ի վերայ թեթեւ՛ ամպոյ, եկեսցէ՛ յԵգիպտոս. եւ շարժեսցի՛ն ձեռագործք Եգիպտացւոց յերեսաց նորա. եւ սիրտք նոցա լքցին ՚ի նոսա։
1 Տեսիլք եգիպտացիների վրայ[1] Ահաւասիկ Տէրը, բազմած թեթեւասահ ամպերի վրայ, գալու է Եգիպտոս. եգիպտացիների կուռքերը նրա ահից պիտի դողան, նրանց սրտերը պիտի յուսալքուեն:
19 Եգիպտոսին պատգամը։Ահա Տէրը թեթեւընթաց ամպի վրայ հեծեր է Ու Եգիպտոս կը մտնէ։Անոր երեսէն Եգիպտոսին կուռքերը պիտի սարսռան Ու Եգիպտոսին սիրտը իր ներսիդին պիտի հալի։
Տեսիլ Եգիպտացւոց: Ահաւասիկ Տէր նստեալ ի վերայ թեթեւ ամպոյ` եկեսցէ յԵգիպտոս, եւ շարժեսցին ձեռագործք Եգիպտացւոց յերեսաց նորա, եւ սիրտք նոցա լքցին ի նոսա:

19:1: Տեսիլ Եգիպտացւոց։ Ահաւասիկ Տէր նստեալ ՚ի վերայ թեթեւ՛ ամպոյ, եկեսցէ՛ յԵգիպտոս. եւ շարժեսցի՛ն ձեռագործք Եգիպտացւոց յերեսաց նորա. եւ սիրտք նոցա լքցին ՚ի նոսա։
1 Տեսիլք եգիպտացիների վրայ
[1] Ահաւասիկ Տէրը, բազմած թեթեւասահ ամպերի վրայ, գալու է Եգիպտոս. եգիպտացիների կուռքերը նրա ահից պիտի դողան, նրանց սրտերը պիտի յուսալքուեն:
19 Եգիպտոսին պատգամը։Ահա Տէրը թեթեւընթաց ամպի վրայ հեծեր է Ու Եգիպտոս կը մտնէ։Անոր երեսէն Եգիպտոսին կուռքերը պիտի սարսռան Ու Եգիպտոսին սիրտը իր ներսիդին պիտի հալի։
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19:119:1 Пророчество о Египте. Вот, Господь восседит на облаке легком и грядет в Египет. И потрясутся от лица Его идолы Египетские, и сердце Египта растает в нем.
19:1 ὅρασις ορασις appearance; vision Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master κάθηται καθημαι sit; settle ἐπὶ επι in; on νεφέλης νεφελη cloud κούφης κουφος and; even ἥξει ηκω here εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even σεισθήσεται σειω shake τὰ ο the χειροποίητα χειροποιητος handmade Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ἡττηθήσεται ητταω defeat ἐν εν in αὐτοῖς αυτος he; him
19:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt הִנֵּ֨ה hinnˌē הִנֵּה behold יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH רֹכֵ֨ב rōḵˌēv רכב ride עַל־ ʕal- עַל upon עָ֥ב ʕˌāv עָב cloud קַל֙ qˌal קַל light וּ û וְ and בָ֣א vˈā בוא come מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and נָע֞וּ nāʕˈû נוע quiver אֱלִילֵ֤י ʔᵉlîlˈê אֱלִיל god מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt מִ mi מִן from פָּנָ֔יו ppānˈāʸw פָּנֶה face וּ û וְ and לְבַ֥ב lᵊvˌav לֵבָב heart מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt יִמַּ֥ס yimmˌas מסס melt בְּ bᵊ בְּ in קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
19:1. onus Aegypti ecce Dominus ascendet super nubem levem et ingredietur Aegyptum et movebuntur simulacra Aegypti a facie eius et cor Aegypti tabescet in medio eiusThe burden of Egypt. Behold the Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst thereof.
1. The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and cometh unto Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
19:1. The burden of Egypt. Behold, the Lord will ascend upon a lofty cloud, and he will enter into Egypt, and the false images of Egypt will be moved before his face, and the heart of Egypt will waste away in its midst.
19:1. The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it:

19:1 Пророчество о Египте. Вот, Господь восседит на облаке легком и грядет в Египет. И потрясутся от лица Его идолы Египетские, и сердце Египта растает в нем.
19:1
ὅρασις ορασις appearance; vision
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἰδοὺ ιδου see!; here I am
κύριος κυριος lord; master
κάθηται καθημαι sit; settle
ἐπὶ επι in; on
νεφέλης νεφελη cloud
κούφης κουφος and; even
ἥξει ηκω here
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
σεισθήσεται σειω shake
τὰ ο the
χειροποίητα χειροποιητος handmade
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ἡττηθήσεται ητταω defeat
ἐν εν in
αὐτοῖς αυτος he; him
19:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
הִנֵּ֨ה hinnˌē הִנֵּה behold
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
רֹכֵ֨ב rōḵˌēv רכב ride
עַל־ ʕal- עַל upon
עָ֥ב ʕˌāv עָב cloud
קַל֙ qˌal קַל light
וּ û וְ and
בָ֣א vˈā בוא come
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
נָע֞וּ nāʕˈû נוע quiver
אֱלִילֵ֤י ʔᵉlîlˈê אֱלִיל god
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
מִ mi מִן from
פָּנָ֔יו ppānˈāʸw פָּנֶה face
וּ û וְ and
לְבַ֥ב lᵊvˌav לֵבָב heart
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
יִמַּ֥ס yimmˌas מסס melt
בְּ bᵊ בְּ in
קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
19:1. onus Aegypti ecce Dominus ascendet super nubem levem et ingredietur Aegyptum et movebuntur simulacra Aegypti a facie eius et cor Aegypti tabescet in medio eius
The burden of Egypt. Behold the Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst thereof.
19:1. The burden of Egypt. Behold, the Lord will ascend upon a lofty cloud, and he will enter into Egypt, and the false images of Egypt will be moved before his face, and the heart of Egypt will waste away in its midst.
19:1. The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: 1-15. Так как и цари израильские и цари иудейские входили в сношение с Египтом, чтобы найти в нем опору в своей борьбе против Ассирии, то Исаия внушает своим единоплеменникам мысль о том, что эта опора - очень ненадежна. Египту предстоит испить, по воле Всевышнего, много унижений (1). Начнутся в Египте междоусобия (2) и хотя для прекращения зла жители Египта обратятся за помощью к своим вдовам и волхвам (3) - ничто не поможет и ослабленный взаимными распрями Египет подчинится чужому жестокому властителю (4). За политическим упадком последует и упадок египетской индустрии. Вследствие того, что питатель Египта - Нил, высохнет, все в Египте завянет и засохнет (5-7), кончится рыболовный промысел (8) и прекратится изготовление разных материй из растений, растущих по берегам Нила (9). Высшие и низкие касты в Египте придут в упадок (10), священники и мудрецы утратят свою мудрость (11-12) и еще более повредят стране своими неудачными советами (13-14). Словом - все в Египте придет в крайнее расстройство (15).

Пророчество... См. 13:1.

Египет - (см. Толк. Библия т. 1-й с. 45, т. 2-й с. 512, 514). Эта страна у самих Египтян в древности называлась Кат, позднее Kemi - "черная", вследствие того, что такую черную окраску имеет ил, остающийся на полях египетских после разлива р. Нила. Евреи называли Египет Mizraim, т. е. ограды, вероятно, обозначая этим названием стены, отделявшие Египет от аравийской пустыни. Египет же - слово финикийского происхождения и обозначает изогнутый морской берег. Эта обширная страна заключает в себе и плодородные долины по р. Нилу и громадные пустыни. Кроме Нила, в древности Египет был орошаем многочисленными каналами, по которым вода проводилась в такие местности, куда не достигали наводнения р. Нила. В новейшее время наукой установлена причина ежегодных разливов Нила - это повторяющиеся ежегодно в одно и то же время тропические дожди в тех местах, где Нил берет свое начало, дожди от которых растаивают и снега, лежащие на высоких вершинах тамошних гор. Растительность в Египте в древние времена была богаче, чем в настоящее время, а дельта Нила по своему плодородию была неисчерпаемой житницей для всей Азии и Европы. Фауна Египта также была богата и разнообразна.

Древние египтяне различали между верхним и нижним Египтом. Первый с главным городом Но-Аммоном, или Фивами, отличался богатством и огромностью своих дворцов и храмов, второй с главным городом Ноф, или Мемфис, славен был своими сорока пирамидами.

В Египте жили потомки Хама - от его второго сына (Быт 10:7, 13), племя сильное и красивое, занимавшееся главным образом земледелием и в то же время достигшее высоких ступеней в развитии культуры и образованности вообще. Политическая жизнь Египта давно отлилась в форму наследственной неограниченной монархии. Первым царем Египта (по Лепсиусу) был Менеc, воcшедший на престол в 3892: г. до Р. X; всех, сменявших одна другую царских династий в Египте историки насчитывают до 30. Впоследствии Египет стал провинцией сначала греческой, а потом римской империи.

На облаке - этим поэтическим образом пророк хочет указать на быстроту, с какой Господь совершит свой праведный суд над Египтом (ср. Пс 17:11; 67:34).

И грядет - точнее, "прибывает".

Идолы Египетские. У Египтян было чрезвычайно много богов - покровителей разных сторон человеческой жизни. Религия Египта никогда не была монотеистической и число богов и предметов почитания в Египте с течением времени все более и более возрастало... Внешний вид этих "богов" или идолов был весьма разнообразен. Тут были и изображения людей и изображения быков, птиц, ящериц и т. п.

Сердце Египта. Египет потеряет всякое мужество - среди его жителей воцарится паника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. 2 And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom. 3 And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. 4 And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts. 5 And the waters shall fail from the sea, and the river shall be wasted and dried up. 6 And they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither. 7 The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no more. 8 The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. 9 Moreover they that work in fine flax, and they that weave networks, shall be confounded. 10 And they shall be broken in the purposes thereof, all that make sluices and ponds for fish. 11 Surely the princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? 12 Where are they? where are thy wise men? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt. 13 The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof. 14 The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. 15 Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do. 16 In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. 17 And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.
Though the land of Egypt had of old been a house of bondage to the people of God, where they had been ruled with rigour, yet among the unbelieving Jews there still remained much of the humour of their fathers, who said, Let us make us a captain and return into Egypt. Upon all occasions they trusted to Egypt for help (ch. xxx. 2), and thither they fled, in disobedience to God's express command, when things were brought to the last extremity in their own country, Jer. xliii. 7. Rabshakeh upbraided Hezekiah with this, ch. xxxvi. 6. While they kept up an alliance with Egypt, and it was a powerful ally, they stood not in awe of the judgments of God; for against them they depended upon Egypt to protect them. Nor did they depend upon the power of God when at anytime they were in distress; but Egypt was their confidence. To prevent all this mischief, Egypt must be mortified, and many ways God here tells them he will take to mortify them.
I. The gods of Egypt shall appear to them to be what they always really were, utterly unable to help them, v. 1. "The Lord rides upon a cloud, a swift cloud, and shall come into Egypt. As a judge goes in state to the bench to try and condemn the malefactors, or as a general takes the field with his troops to crush the rebels, so shall God come into Egypt with his judgments; and when he comes he will certainly overcome." In all this burden of Egypt here is no mention of any foreign enemy invading them; but God himself will come against them, and raise up the causes of their destruction from among themselves. He comes upon a cloud, above the reach of the opposition or resistance. He comes apace upon a swift cloud; for their judgment lingers not when the time has come. He rides upon the wings of the wind, with a majesty far excelling the greatest pomp and splendour of earthly princes. He makes the clouds his chariots, Ps. xviii. 9; civ. 3. When he comes the idols of Egypt shall be moved, shall be removed at his presence, and perhaps be made to fall as Dagon did before the ark. Isis, Osiris, and Apis, those celebrated idols of Egypt, being found unable to relieve their worshippers, shall be disowned and rejected by them. Idolatry had got deeper rooting in Egypt than in any land besides, even the most absurd idolatries; and yet now the idols shall be moved and they shall be ashamed of them. When the Lord brought Israel out of Egypt he executed judgments upon the gods of the Egyptians (Num. xxxiii. 4); no marvel then if, when he comes, they begin to tremble. The Egyptians shall seek to the idols, when they are at their wits' end, and consult the charmers and wizards (v. 3); but all in vain; they see their ruin hastening on them notwithstanding.
II. The militia of Egypt, that had been famed for their valour, shall be quite dispirited and disheartened. No kingdom in the world was ever in a better method of keeping up a standing army than the Egyptians were; but now their heroes, that used to be celebrated for courage, shall be posted for cowards: The heart of Egypt shall melt in the midst of it, like wax before the fire (v. 1); the spirit of Egypt shall fail, v. 3. They shall have no inclination, no resolution, to stand up in defence of their country, their liberty, and property; but shall tamely and ingloriously yield all to the invader and oppressor. The Egyptians shall be like women (v. 16); they shall be frightened and put into confusion by the least alarm; even those that dwell in the heart of the country, in the midst of it, and therefore furthest from danger, will be as full of frights as those that are situate on the frontiers. Let not the bold and brave be proud or secure, for God can easily cut off the spirit of princes (Ps. lxxvi. 12) and take away their hearts, Job xii. 24.
III. The Egyptians shall be embroiled in endless dissensions and quarrels among themselves. There shall be no occasion to bring a foreign force upon them to destroy them; they shall destroy one another (v. 2): I will set the Egyptians against the Egyptians. As these divisions and animosities are their sin, God is not the author of them, they come from men's lusts; but God, as a Judge, permits them for their punishment, and by their destroying differences corrects them for their sinful agreements. Instead of helping one another, and acting each in his place for the common good, they shall fight every one against his brother and neighbour, whom he ought to love as himself--city against city, and kingdom against kingdom. Egypt was then divided into twelve provinces, or dynasties; but Psammetichus, the governor of one of them, by setting them at variance with one another, at length made himself master of them all. A kingdom thus divided against itself would soon be brought to desolation. En quo discordiâ cives perduxit miseros!--Oh the wretchedness brought upon a people by their disagreements among themselves! It is brought to this by a perverse spirit, a spirit of contradiction, which the Lord would mingle, as an intoxicating draught made up of several ingredients, for the Egyptians, v. 14. One party shall be for a thing for no other reason than because the other is against it; that is a perverse spirit, which, if it mingle with the public counsels, tends directly to the ruin of the public interests.
IV. Their politics shall be all blasted, and turned into foolishness. When God will destroy the nation he will destroy the counsel thereof (v. 3), by taking away wisdom from the statesmen (Job xii. 20), or setting them one against another (as Hushai and Ahithophel), or by his providence breaking their measures even when they seemed well laid; so that the princes of Zoan are fools: they make fools of one another, every one betrays his own folly, and divine Providence makes fools of them all, v. 11. Pharaoh had his wise counsellors. Egypt was famous for such. But their counsel has all become brutish; they have lost all their forecast; one would think they had become idiots, and were bereaved of common sense. Let no man glory then in his own wisdom, nor depend upon that, nor upon the wisdom of those about him; for he that gives understanding can when he please take it away. And from those it is most likely to be taken away that boast of their policy, as Pharaoh's counsellors here did, and, to recommend themselves to places of public trust, boast of their great understanding ("I am the son of the wise, of the God of wisdom, of wisdom itself," says one; "my father was an eminent privy-counsellor of note in his day for wisdom"), or of the antiquity and dignity of their families: "I am," says another, "the son of ancient kings." The nobles of Egypt boasted much of their antiquity, producing fabulous records of their succession for above 10,000 years. This humour prevailed much among them about this time, as appears by Herodotus, their common boast being that Egypt was some thousands of years more ancient than any other nation. "But where are thy wise men? v. 12. Let them now show their wisdom by foreseeing what ruin is coming upon their nation, and preventing it, if they can. Let them with all their skill know what the Lord of hosts has purposed upon Egypt, and arm themselves accordingly. Nay, so far are they from doing this that they themselves are, in effect, contriving the ruin of Egypt, and hastening it on, v. 13. The princes of Noph are not only deceived themselves, but they have seduced Egypt, by putting their kings upon arbitrary proceedings" (by which both themselves and their people were soon undone); "the governors of Egypt, that are the stay and cornerstones of the tribes thereof, are themselves undermining it." It is sad with a people when those that undertake for their safety are helping forward their destruction, and the physicians of the state are her worst disease, when the things that belong to the public peace are so far hidden from the eyes of those that are entrusted with the public counsels that in every thing they blunder and take wrong measures; so here (v. 14): They have caused Egypt to err in every work thereof. Every step they took was a false step. They always mistook either the end or the means, and their counsels were all unsteady and uncertain, like the staggerings and stammerings of a drunken man in his vomit, who knows not what he says nor where he goes. See what reason we have to pray for our privy-counsellors and ministers of state, who are the great supports and blessings of the state if God give them a spirit of wisdom, but quite the contrary if he hide their heart from understanding.
V. The rod of government shall be turned into the serpent of tyranny and oppression (v. 4): "The Egyptians will I give over into the hand of a cruel lord, not a foreigner, but one of their own, one that shall rule over them by an hereditary right, but shall be a fierce king and rule them with rigour," either the twelve tyrants that succeeded Sethon, or rather Psammetichus that recovered the monarchy again; for he speaks of one cruel lord. Now the barbarous usage which the Egyptian task masters gave to God's Israel long ago was remembered against them and they were paid in their own coin by another Pharaoh. It is sad with a people when the powers that should be for edification are for destruction, and they are ruined by those by whom they should be ruled, when such as this is the manner of the king, as it is described (in terrorem--in order to impress alarm), 1 Sam. viii. 11.
VI. Egypt was famous for its river Nile, which was its wealth, and strength, and beauty, and was idolized by them. Now it is here threatened that the waters shall fail from the sea and the river shall be wasted and dried up, v. 5. Nature shall not herein favour them as she has done. Egypt was never watered with the rain of heaven (Zech. xiv. 18), and therefore the fruitfulness of their country depended wholly upon the overflowing of their river; if that therefore be dried up, their fruitful land will soon be turned into barrenness and their harvests cease: Every thing sown by the brooks will wither of course, will be driven away, and be no more, v. 7. If the paper-reeds by the brooks, at the very mouth of them, wither, much more the corn, which lies at a greater distance, but derives its moisture from them. Yet this is not all; the drying up of their rivers is the destruction, 1. Of their fortifications, for they are brooks of defence (v. 6), making the country difficult of access to an enemy. Deep rivers are the strongest lines, and most hardly forced. Pharaoh is said to be a great dragon lying in the midst of his rivers, and guarded by them, bidding defiance to all about him, Ezek. xxix. 3. But these shall be emptied and dried up, not by an enemy, as Sennacherib with the sole of his foot dried up mighty rivers (ch. xxxvii. 25), and as Cyrus, who took Babylon by drawing Euphrates into many streams, but by the providence of God, which sometimes turns water-springs into dry ground, Ps. cvii. 33. 2. It is the destruction of their fish, which in Egypt was much of their food, witness that base reflection which the children of Israel made (Num. xi. 5): We remember the fish which we did eat in Egypt freely. The drying up of the rivers will kill the fish (Ps. cv. 29), and will thereby ruin those who make it their business, (1.) To catch fish, whether by angling or nets (v. 8); they shall lament and languish, for their trade is at an end. There is nothing which the children of this world do more heartily lament than the loss of that which they used to get money by. Ploratur lachrymis amissa pecunia veris--Those are genuine tears which are shed over lost money. (2.) To keep fish, that it may be ready when it is called for. There were those that made sluices and ponds for fish (v. 10), but they shall be broken in the purposes thereof; their business will fail, either for want of water to fill their ponds or for want of fish to replenish their waters. God can find ways to deprive a country even of that which is its staple commodity. The Egyptians may themselves remember the fish they have formerly eaten freely, but now cannot have for money. And that which aggravates the loss of these advantages by the river is that it is their own doing (v. 6): They shall turn the rivers far away. Their kings and great men, to gratify their own fancy, will drain water from the main river to their own houses and grounds at a distance, preferring their private convenience before the public good, and so by degrees the force of the river is sensibly weakened. Thus many do themselves a greater prejudice at last than they think of, [1.] Who pretend to be wiser than nature, and to do better for themselves than nature has done. [2.] Who consult their own particular interest more than the common good. Such may gratify themselves, but surely they can never satisfy themselves, who to serve a turn contribute to a public calamity, which they themselves, in the long run, cannot avoid sharing in. Herodotus tells us that Pharaoh-Necho (who reigned not long after this), projecting to cut a free passage by water from Nilus into the Red Sea, employed a vast number of men to make a ditch or channel for that purpose, in which attempt he impaired the river, lost 120,000 of his people, and yet left the work unaccomplished.
VII. Egypt was famous for the linen manufacture; but that trade shall be ruined. Solomon's merchants traded with Egypt for linen-yarn, 1 Kings x. 28. Their country produced the best flax and the best hands to work it; but those that work in fine flax shall be confounded (v. 9), either for want of flax to work on or for want of a demand for that which they have worked or opportunity to export it. The decay of trade weakens and wastes a nation and by degrees brings it to ruin. The trade of Egypt must needs sink, for (v. 15) there shall not be any work for Egypt to be employed in; and where there is nothing to be done there is nothing to be got. There shall be a universal stop put to business, no work which either head or tail, branch or rush, may do; nothing for high or low, weak or strong, to do; no hire, Zech. viii. 10. Note, The flourishing of a kingdom depends much upon the industry of the people; and then things are likely to do well when all hands are at work, when the head and top-branch do not disdain to labour, and the labour of the tail and rush is not disdained. But when the learned professions are unemployed, the principal merchants have no stocks, and the handicraft tradesmen nothing to do, poverty comes upon a people as one that travaileth and as an armed man.
VIII. A general consternation shall seize the Egyptians; they shall be afraid and fear (v. 16), which will be both an evidence of a universal decay and a means and presage of utter ruin. Two things will put them into this fright:-- 1. What they hear from the land of Judah; that shall be a terror to Egypt, v. 17. When they hear of the desolations made in Judah by the army of Sennacherib, considering both the near neighbourhood and the strict alliance that was between them and Judah, they will conclude it must be their turn next to become a prey to that victorious army. When their neighbour's house was on fire they could not but see their own in danger; and therefore every one of the Egyptians that makes mention of Judah shall be afraid of himself, expecting the bitter cup shortly to be put into his hands. 2. What they see in their own land. They shall fear (v. 16) because of the shaking of the hand of the Lord of hosts, and (v. 17) because of the counsel of the Lord of hosts, which from the shaking of his hand they shall conclude he has determined against Egypt as well as Judah. For, if judgment begin at the house of God, where will it end? If this be done in the green tree, what shall be done in the dry? See here, (1.) How easily God can make those a terror to themselves that have been, not only secure, but a terror to all about them. It is but shaking his hand over them, or laying it upon some of their neighbours, and the stoutest hearts tremble immediately. (2.) How well it becomes us to fear before God when he does but shake his hand over us, and to humble ourselves under his mighty hand when it does but threaten us, especially when we see his counsel determined against us; for who can change his counsel?
Adam Clarke: Commentary on the Bible - 1831
19:1: The burden of Egypt - That is, the prophet's declaration concerning Egypt.
Albert Barnes: Notes on the Bible - 1834
19:1: The burden of Egypt - This is the title to the prophecy. For the meaning of the word "burden," see the note at Isa 13:1. The word 'Egypt' in the original is מצרים mı̂ tserayı̂ m; and it was so called after Mizraim the second son of Ham, and grandson of Noah. Sometimes it is called Mazor Kg2 19:24; Isa 19:6; Isa 37:25; Mic 7:12; where, however, our English version has rendered the word by "besieged place or fortress." The ancient name of the country among the inhabitants themselves was "Chimi or Chami" (Χημυ Chē mu). The Egyptian word signified "black," and the name was probably given from the black deposit made by the slime of the Nile. 'Mizraim, or Misrim, the name given to Egypt in the Scriptures, is in the plural form, and is the Hebrew mede of expressing the "two regions of Egypt" (so commonly met with in the hieroglyphics), or the "two Misr," a name still used by the Arabs, who call all Egypt, as well as Cairo, Musr or Misr.' (Wilkinson's "Ancient Egyptians," vol. i. p. 2). The origin of the name 'Egypt' is unknown. Egyptus is said by some to have been an ancient king of this country.
Behold, the Lord - This is a bold introduction. Yahweh is seen advancing to Egypt for the purpose of confounding its idols, and inflicting punishment. The leading idea which the prophet wishes probably to present is, that national calamities - anarchy, commotion, Rev_olution, as well as physical sufferings - are under the government and direction of Yahweh.
Rideth upon a swift cloud - Yahweh is often thus represented as riding on a cloud, especially when he comes for purposes of vengeance or punishment:
And he rode upon a cherub and did fly,
Yea, he did fly upon the wings of the wind.
Psa 18:10
Who maketh the clouds his chariot,
Who walketh upon the wings of the wind.
Psa 104:3
'I saw in the night visions, and behold, one like the Son of Man came with the clouds of heaven' Dan 7:13. So the Saviour is represented as coming to judgment in the clouds of heaven Mat 24:30. Compare the sublime description in Hab 3:3-10.
And the idols of Egypt - It is well known that Egypt was celebrated for its idolatry. They worshipped chiefly the heavenly bodies; but they worshipped also all kinds of animals, probably as living symbols of their gods. "Shall be moved." That is, shall tremble, be agitated, alarmed; or shall be removed from their place, and overthrown. The word will bear either construction. Vitringa inclines to the latter.
And the heart of Egypt - The strength; the courage; the rigor. We use the word "heart" in the same sense now, when we speak of a stout heart; a courageous heart, etc.
Shall melt - The word used here denotes "to dissolve;" and is applied to the heart when its courage fails - probably from the sensation of weakness or fainting. The fact alluded to here was probably the disheartening circumstances that attended the civil commotions in Egypt, when the people felt themselves oppressed by cruel rulers. See the Analysis of the chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: Egypt: Jer 25:19, Jer 43:8-13, Jer 44:29, Jer 44:30, Jer 46:1-28; Ezek. 29:1-32:32; Joe 3:19; Zac 10:11, Zac 14:18
rideth: Deu 33:26; Psa 18:10-12, Psa 68:4, Psa 68:33, Psa 68:34, Psa 104:34; Mat 26:64, Mat 26:65; Rev 1:7
the idols: Isa 21:9, Isa 46:1, Isa 46:2; Exo 12:12; Sa1 5:2-4; Jer 43:12, Jer 46:25, Jer 50:2, Jer 51:44; Eze 30:13
the heart: Isa 19:16; Exo 15:14-16; Jos 2:9, Jos 2:11, Jos 2:24; Jer 46:5, Jer 46:15, Jer 46:16
Carl Friedrich Keil and Franz Delitzsch
19:1
The oracle opens with a short introduction, condensing the whole of the substance of the first half into a few weighty words - an art in which Isaiah peculiarly excelled. In this the name of Egypt, the land without an equal, occurs no less than three times. "Behold, Jehovah rideth upon a light cloud, and cometh to Egypt; and the idols of Egypt shake before Him, and the heart of Egypt melteth within it." Jehovah rides upon clouds when He is about to reveal Himself in His judicial majesty (Ps 18:11); and in this instance He rides upon a light cloud, because it will take place rapidly. The word kal signifies both light and swift, because what is light moves swiftly; and even a light cloud, which is light because it is thin, is comparatively עב, i.e., literally dense, opaque, or obscure. The idols of Egypt shake נוּע, as in Is 6:4; Is 7:2), because Jehovah comes over them to judgment (cf., Ex 12:12; Jer 46:25; Ezek 30:13): they must shake, for they are to be thrown down; and their shaking for fear is a shaking to their fall נוּע, as in Is 24:20; Is 29:9). The Vav apodosis in ונעוּ together the cause and effect, as in Is 6:7. - In what judgments the judgment will be fulfilled, is now declared by the majestic Judge Himself.
Geneva 1599
19:1 The (a) burden of Egypt. Behold, the LORD (b) rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
(a) Read (Is 13:7).
(b) Because the Egyptians trusted in the defence of their country, in the multitude of their idols and in the valiantness of their men the Lord shows that he will come over all their munitions in a swift cloud, and that their idols will tremble at his coming and that men's hearts will faint.
John Gill
19:1 The burden of Egypt;.... Or a prophecy concerning Egypt, as the Arabic version; a very grievous one, declaring many calamities that should come upon them. The Targum is,
"the burden of the cup of cursing, to make the Egyptians drink.''
The people of the Jews reposed great confidence in the Egyptians their allies; wherefore, in order to break this confidence, it was necessary they should be acquainted with the destruction that was coming upon them, which is the design of this prophecy.
Behold, the Lord rideth upon a swift cloud: or a "light" one (q) denoting the speed with which he came, he would come quickly, light clouds move swiftly; the suddenness and unexpectedness of his coming, clouds being rarely seen in Egypt, where was no rain; and the irresistible power with which he would come, for who or what can stop the clouds of heaven? not anything on earth, not armies, nor castles, and fortified places. The Lord is represented as riding in great state and majesty, as a general at the head of his army against his enemies; or as a judge going to try and condemn criminals; he rides upon the heavens, walks on the wings of the wind, and the clouds are his chariot, Ps 68:4 so Christ is represented as coming in the clouds of heaven, and as sitting on a white cloud, when he shall come to judge the world, Rev_ 1:7 though these words are not to be understood of that coming of his; and much less of his first coming in the flesh, to which they are weakly applied by Jerom and others; who, by the light cloud, understand the Virgin Mary, as the Christians of Syria; or the human nature of Christ, as Salmero, who relates, that upon Christ's flight into Egypt, and entering into Heliopolis, and the temple there, in which were as many idols as days of the year, they all fell, and so this prophecy was fulfilled (r) but of the Lord's coming to inflict punishment on the Egyptians; so the Targum,
"and, behold, the Lord shall be revealed in the cloud of his glory, to take vengeance on the Egyptians:''
and shall come into Egypt; not by Sennacherib king of Assyria, and his army, whom he should send to invade it, and enter into it, as some think; but rather by Cambyses and Ochus, kings of Persia; though it seems that what is here foretold should be done, was done, not by means of any foreign power, but by the Lord himself, who did by his own power and providence, or suffer to be done, what was done:
and the idols of Egypt shall be moved at his presence; or tremble before him; these were many, the chief of them were Osiris and Isis, Apis, Serapis, Vulcan, Bubastis, &c.; some were living creatures, as cats, dogs, oxen, sheep, &c. who might move and tremble, in a literal sense; and some were images, "made with hands", as the Septuagint here render the word; and which, as the Targum paraphrases it, should "be broken"; the sense is, that they could none of them save the Egyptians, or deliver them out of their distresses:
and the heart of Egypt shall melt in the midst of it; like wax before the fire; even the most courageous among them, their soldiers, their army, with their officers and generals; which were the heart of the people, and their defence, and who used to fight for them, and protect them, but now would be dispirited.
(q) "super nubem levem", V. L. Pagninus, &c. (r) Vid. Hackspan. Not. Philolog. in S. Scrip. par. 584.
John Wesley
19:1 Rideth - As a general in the head of his army. A swift cloud - This phrase shews that the judgment should come speedily, unexpectedly, and unavoidably. Shall be moved - So far shall they be from helping the Egyptians, that they shall tremble for themselves.
Robert Jamieson, A. R. Fausset and David Brown
19:1 (Isa. 19:1-25)
burden--(See on Is 13:1).
upon . . . cloud-- (Ps 104:3; Ps 18:10).
come into Egypt--to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. BUNSEN observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
idols--the bull, crocodile, &c. The idols poetically are said to be "moved" with fear at the presence of one mightier than even they were supposed to be (Ex 12:12; Jer 43:12).
19:219:2: Եւ յարիցեն Եգիպտացիքն ՚ի վերայ Եգիպտացւոցն, եւ տայցեն պատերազմ այր ընդ եղբօր, եւ այր ընդ ընկերի. քաղաք ընդ քաղաքի, եւ օրէնք ընդ օրէնս։
2 Եգիպտացիները ելնելու են եգիպտացիների դէմ, պատերազմելու են եղբայրը՝ եղբօր, ընկերը՝ ընկերոջ, քաղաքը՝ քաղաքի, գաւառը՝ գաւառի դէմ:
2 «Եգիպտացիները պիտի գրգռեմ* Եգիպտացիներուն դէմ։Ամէն մէկը իր եղբօրը հետ եւ ամէն մէկը իր ընկերին հետ, Քաղաք քաղաքի հետ ու թագաւորութիւն թագաւորութեան հետ Պատերազմ պիտի ընէ։
Եւ [271]յարիցեն Եգիպտացիքն`` ի վերայ Եգիպտացւոցն, եւ տայցեն պատերազմ այր ընդ եղբօր եւ այր ընդ ընկերի, քաղաք ընդ քաղաքի եւ [272]օրէնք ընդ օրէնս:

19:2: Եւ յարիցեն Եգիպտացիքն ՚ի վերայ Եգիպտացւոցն, եւ տայցեն պատերազմ այր ընդ եղբօր, եւ այր ընդ ընկերի. քաղաք ընդ քաղաքի, եւ օրէնք ընդ օրէնս։
2 Եգիպտացիները ելնելու են եգիպտացիների դէմ, պատերազմելու են եղբայրը՝ եղբօր, ընկերը՝ ընկերոջ, քաղաքը՝ քաղաքի, գաւառը՝ գաւառի դէմ:
2 «Եգիպտացիները պիտի գրգռեմ* Եգիպտացիներուն դէմ։Ամէն մէկը իր եղբօրը հետ եւ ամէն մէկը իր ընկերին հետ, Քաղաք քաղաքի հետ ու թագաւորութիւն թագաւորութեան հետ Պատերազմ պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:219:2 Я вооружу Египтян против Египтян; и будут сражаться брат против брата и друг против друга, город с городом, царство с царством.
19:2 καὶ και and; even ἐπεγερθήσονται επεγειρω arouse Αἰγύπτιοι αιγυπτιος Egyptian ἐπ᾿ επι in; on Αἰγυπτίους αιγυπτιος Egyptian καὶ και and; even πολεμήσει πολεμεω battle ἄνθρωπος ανθρωπος person; human τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἄνθρωπος ανθρωπος person; human τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him πόλις πολις city ἐπὶ επι in; on πόλιν πολις city καὶ και and; even νομὸς νομος.1 law ἐπὶ επι in; on νομόν νομος feeding-place
19:2 וְ wᵊ וְ and סִכְסַכְתִּ֤י siḵsaḵtˈî סוך incite מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight אִישׁ־ ʔîš- אִישׁ man בְּ bᵊ בְּ in אָחִ֖יו ʔāḥˌiʸw אָח brother וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow עִ֣יר ʕˈîr עִיר town בְּ bᵊ בְּ in עִ֔יר ʕˈîr עִיר town מַמְלָכָ֖ה mamlāḵˌā מַמְלָכָה kingdom בְּ bᵊ בְּ in מַמְלָכָֽה׃ mamlāḵˈā מַמְלָכָה kingdom
19:2. et concurrere faciam Aegyptios adversum Aegyptios et pugnabit vir contra fratrem suum et vir contra amicum suum civitas adversus civitatem regnum adversus regnumAnd I will set the Egyptians to fight against the Egyptians: and they shall fight brother against brother, and friend against friend, city against city, kingdom against kingdom.
2. And I will stir up the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, kingdom against kingdom.
19:2. And I will cause Egyptian to rush against Egyptian. And they will fight: a man against his brother, and a man against his friend, city against city, kingdom against kingdom.
19:2. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, [and] kingdom against kingdom.
And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, [and] kingdom against kingdom:

19:2 Я вооружу Египтян против Египтян; и будут сражаться брат против брата и друг против друга, город с городом, царство с царством.
19:2
καὶ και and; even
ἐπεγερθήσονται επεγειρω arouse
Αἰγύπτιοι αιγυπτιος Egyptian
ἐπ᾿ επι in; on
Αἰγυπτίους αιγυπτιος Egyptian
καὶ και and; even
πολεμήσει πολεμεω battle
ἄνθρωπος ανθρωπος person; human
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
πόλις πολις city
ἐπὶ επι in; on
πόλιν πολις city
καὶ και and; even
νομὸς νομος.1 law
ἐπὶ επι in; on
νομόν νομος feeding-place
19:2
וְ wᵊ וְ and
סִכְסַכְתִּ֤י siḵsaḵtˈî סוך incite
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
נִלְחֲמ֥וּ nilḥᵃmˌû לחם fight
אִישׁ־ ʔîš- אִישׁ man
בְּ bᵊ בְּ in
אָחִ֖יו ʔāḥˌiʸw אָח brother
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
עִ֣יר ʕˈîr עִיר town
בְּ bᵊ בְּ in
עִ֔יר ʕˈîr עִיר town
מַמְלָכָ֖ה mamlāḵˌā מַמְלָכָה kingdom
בְּ bᵊ בְּ in
מַמְלָכָֽה׃ mamlāḵˈā מַמְלָכָה kingdom
19:2. et concurrere faciam Aegyptios adversum Aegyptios et pugnabit vir contra fratrem suum et vir contra amicum suum civitas adversus civitatem regnum adversus regnum
And I will set the Egyptians to fight against the Egyptians: and they shall fight brother against brother, and friend against friend, city against city, kingdom against kingdom.
19:2. And I will cause Egyptian to rush against Egyptian. And they will fight: a man against his brother, and a man against his friend, city against city, kingdom against kingdom.
19:2. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, [and] kingdom against kingdom.
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
2: По воле Господа, в Египте начнется междоусобная война. И действительно, уже при жизни Исаии нижний Египет распался на несколько царств, средоточными пунктами которых стали: Танис, Мемфис, Саис и др. города Эти раздоры облегчали ефиоплянам и ассирийцам завладение Египтом, которое совершилось вскоре после смерти Исаии.
Albert Barnes: Notes on the Bible - 1834
19:2: And I will set - (סכסכתי sı̂ ksaketı̂ y). This word (from סכך sā kak) means properly "to cover," to spread over, to hide, conceal, to protect. Another signification of the verb is, to weave, to intermingle. It may mean here, 'I will arm the Egyptians against each other' (Gesenius); or, as in our version, 'I will mingle, confound, or throw them into discord and strife.' The Septuagint renders it, Ἐπεγερθήσονται Epegerthē sontai - 'They shall be excited,' or, 'raised up.' Symmachus, Συμβαλῶ Sumbalō. Syriac and Chaldee, 'I will excite.' The sense is, that there would be discord and civil war, and this is traced to the agency or overruling providence of God - meaning that he would "permit and overrule" it. Compare the notes at Isa 45:7 : 'I make peace, and I create evil; I, Yahweh, do all these things;' Amo 3:6 : 'Shall there be evil in a city and Jehovah hath not done it?' The civil war here referred to was probably that which arose between the twelve kings in the time of the dodekarchy (see the Analysis to the chapter), and which resulted in the single dominion of Psammetichus. Dr. Newton ("On the Prophecies," xii.) supposes, however, that the prophet refers to the civil wars between Apries and Amasis at the time of the invasion by Nebuchadnezzar. But it agrees much better with the former discord than with this. The description which follows is that of anarchy or civil strife, where "many" parties are formed, and would naturally lead to the supposition that there were more than two engaged.
And kingdom against kingdom - Septuagint, Νόμος έπὶ νόμων Nomos epi nomō n - 'Nome against nomes.' Egypt was formerly divided into forty-two "nomes" or districts. The version by the Septuagint was made in Egypt, and the translators would naturally employ the terms which were in common use. Still the event referred to was probably not that of one "nome" contending against another, but a civil war in which one dynasty would be excited against another (Gesenius), or when there would be anarchy and strife among the different members of the dodekarchy. See the Analysis of the chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: I will: Isa 19:13, Isa 19:14, Isa 9:21; Jdg 7:22, Jdg 9:23; Sa1 14:16, Sa1 14:20; Ch2 20:22, Ch2 20:23; Eze 38:21; Mat 12:25; Rev 17:12-17
set: Heb. mingle
Carl Friedrich Keil and Franz Delitzsch
19:2
"And I spur Egypt against Egypt: and they go to war, every one with his brother, and every one with his neighbour; city against city, kingdom against kingdom. And the spirit of Egypt is emptied out within it: and I swallow up its ready counsel; and they go to the idols to inquire, and to the mutterers, and to the oracle-spirits, and to the soothsayers. And I shut up Egypt in the hand of a hard rule; and a fierce king will reign over them, saith the Lord, Jehovah of hosts." Civil war will rage in Egypt (on sicsēc, see at Is 9:10). The people once so shrewd are now at their wits' end; their spirit is quite poured out נבקה, with the reduplication removed, for נבקּה, according to Ges. 68, Anm. 11 - as, for example, in Gen 11:7; Ezek 41:7), so that there is nothing left of either intelligence or resolution. Then (and this is also part of the judgment) they turn for help, in counsel and action, where no help is to be found, viz., to their "nothings" of gods, and the manifold demoniacal arts, of which Egypt could boast of being the primary seat. On the names of the practisers of the black art, see Is 8:19; 'ittim, the mutterers, is from 'âtat, to squeak (used of a camel-saddle, especially when new), or to rumble (used of an empty stomach): see Lane's Lexicon. But all this is of no avail: Jehovah gives them up (סכּר, syn. הסגּיר, συγκλείειν to be ruled over by a hard-hearted and cruel king. The prophecy does not relate to a foreign conqueror, so as to lead us to think of Sargon (Knobel) or Cambyses (Luzzatto), but to a native despot. In comparing the prophecy with the fulfilment, we must bear in mind that Is 19:2 relates to the national revolution which broke out in Sais, and resulted in the overthrow of the Ethiopian rule, and to the federal dodekarchy to which the rising of the nation led. "Kingdom against kingdom:" this exactly suits those twelve small kingdoms into which Egypt was split up after the overthrow of the Ethiopian dynasty in the year 695, until Psammetichus, the dodekarch of Sais, succeeded in the year 670 in comprehending these twelve states once more under a single monarchy. This very Psammetichus (and the royal house of Psammetichus generally) is the hard ruler, the reckless despot. He succeeded in gaining the battle at Momemphis, by which he established himself in the monarchy, through having first of all strengthened himself with mercenary troops from Ionia, Caria, and Greece. From his time downwards, the true Egyptian character was destroyed by the admixture of foreign elements;
(Note: See Leo, Universalgesch. i. 152, and what Brugsch says in his Histoire d'Egypte, i. 250, with regard to the brusques changements that Egypt endured under Psammetichus.)
and this occasioned the emigration of a large portion of the military caste to Meroe. The Egyptian nation very soon came to feel how oppressive this new dynasty was, when Necho (616-597), the son and successor of Psammetichus, renewed the project of Ramses-Miamun, to construct a Suez canal, and tore away 120,000 of the natives of the land from their homes, sending them to wear out their lives in forced labour of the most wearisome kind. A revolt on the part of the native troops, who had been sent against the rising Cyrene, and driven back into the desert, led to the overthrow of Hophra, the grandson of Necho (570), and put an end to the hateful government of the family of Psammetichus.
Geneva 1599
19:2 And I will set the Egyptians against the Egyptians: and they shall (c) fight every one against his brother, and every one against his neighbour; city against city, [and] kingdom against kingdom.
(c) As he caused the Ammonites, Moabites and Idumeans to kill one another, when they came to destroy the Church of God, (2Chron 20:22; Is 49:26).
John Gill
19:2 And I will set the Egyptians against the Egyptians,.... Or mingle and confound them together; in which confusion they should fall upon and destroy one another, as the Midianites did: the phrase is expressive of rebellions and civil wars, as the following words explain it; and which show, that the calamities of Egypt should be brought upon them, not by means of a foreign invasion, but by internal quarrels, and other means, which the Lord would in judgment send among them:
and they shall fight everyone against his brother, and everyone against his neighbour; and destroy one another:
city against city; of which there were great numbers in Egypt; in the times of Amasis, it is said (s), there were twenty thousand:
and kingdom against kingdom; for though Egypt was but originally one kingdom, yet upon the death of Sethon, one of its kings, who had been a priest of Vulcan, there being no successor, twelve of the nobility started up, and set up themselves as kings, and divided the kingdom into twelve parts (t), and reigned in confederacy, for the space of fifteen years; when, falling out among themselves, they excluded Psammiticus, one of the twelve, from any share of government; who gathering an army together, fought with and conquered the other eleven, and seized the whole kingdom to himself, and who seems afterwards regarded in this prophecy; all this happened in the times of Manasseh king of Judah, and so in or quickly after Isaiah's time: though some understand this of the civil wars between Apries and Amasis, in the times of Nebuchadnezzar. The Septuagint version renders the phrase here, "nome against nome"; for the whole land of Egypt, by Sesostris, one of its kings, was divided into thirty six (u) nomes, districts, or provinces, whose names are given by Herodotus (w), Pliny (x), and others; for so the words of that version should be rendered, and not as they are by the Latin interpreter, and in the Arabic version, which follows it, "law upon law".
(s) Herodot. l. 2. c. 177. (t) Ib. c. 147. (u) There were ten of them in Thebais, the same number in Delta, and sixteen between them. (w) Euterpe, sive l. 2. c. 164, 165, 166. (x) Nat. Hist. I. 5. c. 9. Ptolem. Geograph. l. 4. c. 4. Strabo Geogr. l. 17. P. 541.
John Wesley
19:2 I will set - Egypt was now one kingdom, but not many years after this time it was divided into twelve kingdoms, between whom there were many and cruel wars.
Robert Jamieson, A. R. Fausset and David Brown
19:2 set--stir up. GESENIUS translates, "arm."
Egyptians against the Egyptians--Lower against Upper: and Saitic against both. (See Is 3:10). NEWTON refers it to the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and the Mendesians, just before Ochus subdued Egypt.
kingdom against kingdom--The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.
19:319:3: Եւ խռովեսցին ոգիք Եգիպտացւոցն յանձինս իւրեանց. եւ զխորհուրդ նոցա ցրեցի՛ց. եւ հարցանիցեն զդիսն իւրեանց եւ զպատկերս իւրեանց, եւ զգետնակոչս՝ եւ զվհուկս[9780]։ [9780] Օրինակ մի. Եւ խռովեսցին դիքն Եգիպտաց՛՛... եւ զվոհուկս։ Ոմանք. Եւ զխորհուրդս նոցա։
3 «Եգիպտացիների հոգիները պիտի խռովուեն, նրանց խորհուրդը պիտի ցրեմ, եւ նրանք հարցում պիտի անեն իրենց աստուածներին ու կուռքերին, իրենց մեռելահարցուկներին ու վհուկներին:
3 Եգիպտոսին ոգին իր ներսիդին պիտի նուաղի Եւ ես անոր խորհուրդը պիտի ցրուեմ։Անոնք կուռքերու, կախարդներու, Վհուկներու ու նշանագէտներու պիտի հարցնեն։
Եւ խռովեսցին ոգիք Եգիպտացւոցն յանձինս իւրեանց, եւ զխորհուրդ նոցա ցրեցից. եւ հարցանիցեն զդիսն իւրեանց եւ զպատկերս իւրեանց, եւ զգետնակոչս եւ զվհուկս:

19:3: Եւ խռովեսցին ոգիք Եգիպտացւոցն յանձինս իւրեանց. եւ զխորհուրդ նոցա ցրեցի՛ց. եւ հարցանիցեն զդիսն իւրեանց եւ զպատկերս իւրեանց, եւ զգետնակոչս՝ եւ զվհուկս[9780]։
[9780] Օրինակ մի. Եւ խռովեսցին դիքն Եգիպտաց՛՛... եւ զվոհուկս։ Ոմանք. Եւ զխորհուրդս նոցա։
3 «Եգիպտացիների հոգիները պիտի խռովուեն, նրանց խորհուրդը պիտի ցրեմ, եւ նրանք հարցում պիտի անեն իրենց աստուածներին ու կուռքերին, իրենց մեռելահարցուկներին ու վհուկներին:
3 Եգիպտոսին ոգին իր ներսիդին պիտի նուաղի Եւ ես անոր խորհուրդը պիտի ցրուեմ։Անոնք կուռքերու, կախարդներու, Վհուկներու ու նշանագէտներու պիտի հարցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:3 И дух Египта изнеможет в нем, и разрушу совет его, и прибегнут они к идолам и к чародеям, и к вызывающим мертвых и к гадателям.
19:3 καὶ και and; even ταραχθήσεται ταρασσω stir up; trouble τὸ ο the πνεῦμα πνευμα spirit; wind τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even τὴν ο the βουλὴν βουλη intent αὐτῶν αυτος he; him διασκεδάσω διασκεδαζω and; even ἐπερωτήσουσιν επερωταω interrogate; inquire of τοὺς ο the θεοὺς θεος God αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἀγάλματα αγαλμα he; him καὶ και and; even τοὺς ο the ἐκ εκ from; out of τῆς ο the γῆς γη earth; land φωνοῦντας φωνεω call; crow καὶ και and; even τοὺς ο the ἐγγαστριμύθους εγγαστριμυθος ventriloquizing
19:3 וְ wᵊ וְ and נָבְקָ֤ה novqˈā בקק lay waste רֽוּחַ־ rˈûₐḥ- רוּחַ wind מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in קִרְבֹּ֔ו qirbˈô קֶרֶב interior וַ wa וְ and עֲצָתֹ֖ו ʕᵃṣāṯˌô עֵצָה counsel אֲבַלֵּ֑עַ ʔᵃvallˈēₐʕ בלע confuse וְ wᵊ וְ and דָרְשׁ֤וּ ḏārᵊšˈû דרשׁ inquire אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אֱלִילִים֙ ʔᵉlîlîm אֱלִיל god וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אִטִּ֔ים ʔiṭṭˈîm אִטִּים charmers וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the אֹבֹ֖ות ʔōvˌôṯ אֹוב spirit of dead וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the יִּדְּעֹנִֽים׃ yyiddᵊʕōnˈîm יִדְּעֹנִי soothsayer
19:3. et disrumpetur spiritus Aegypti in visceribus eius et consilium eius praecipitabo et interrogabunt simulacra sua et divinos suos et pythones et ariolosAnd the spirit of Egypt shall be broken in the bowels thereof, and I will cast down their counsel: and they shall consult their idols, and their diviners, and their wizards, and soothsayers.
3. And the spirit of Egypt shall be made void in the midst of it; and I will destroy the counsel thereof: and they shall seek unto the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.
19:3. And the spirit of Egypt will be ruptured to its very core. And I will cast down their plan violently. And they will seek answers from their false images, and their diviners, and those led by demons, and their seers.
19:3. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.
And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards:

19:3 И дух Египта изнеможет в нем, и разрушу совет его, и прибегнут они к идолам и к чародеям, и к вызывающим мертвых и к гадателям.
19:3
καὶ και and; even
ταραχθήσεται ταρασσω stir up; trouble
τὸ ο the
πνεῦμα πνευμα spirit; wind
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
τὴν ο the
βουλὴν βουλη intent
αὐτῶν αυτος he; him
διασκεδάσω διασκεδαζω and; even
ἐπερωτήσουσιν επερωταω interrogate; inquire of
τοὺς ο the
θεοὺς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἀγάλματα αγαλμα he; him
καὶ και and; even
τοὺς ο the
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
φωνοῦντας φωνεω call; crow
καὶ και and; even
τοὺς ο the
ἐγγαστριμύθους εγγαστριμυθος ventriloquizing
19:3
וְ wᵊ וְ and
נָבְקָ֤ה novqˈā בקק lay waste
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
קִרְבֹּ֔ו qirbˈô קֶרֶב interior
וַ wa וְ and
עֲצָתֹ֖ו ʕᵃṣāṯˌô עֵצָה counsel
אֲבַלֵּ֑עַ ʔᵃvallˈēₐʕ בלע confuse
וְ wᵊ וְ and
דָרְשׁ֤וּ ḏārᵊšˈû דרשׁ inquire
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אֱלִילִים֙ ʔᵉlîlîm אֱלִיל god
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אִטִּ֔ים ʔiṭṭˈîm אִטִּים charmers
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
אֹבֹ֖ות ʔōvˌôṯ אֹוב spirit of dead
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
יִּדְּעֹנִֽים׃ yyiddᵊʕōnˈîm יִדְּעֹנִי soothsayer
19:3. et disrumpetur spiritus Aegypti in visceribus eius et consilium eius praecipitabo et interrogabunt simulacra sua et divinos suos et pythones et ariolos
And the spirit of Egypt shall be broken in the bowels thereof, and I will cast down their counsel: and they shall consult their idols, and their diviners, and their wizards, and soothsayers.
19:3. And the spirit of Egypt will be ruptured to its very core. And I will cast down their plan violently. And they will seek answers from their false images, and their diviners, and those led by demons, and their seers.
19:3. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Дух Египта. У египетских государственных людей вовсе исчезнет способность соображения (ср. 11:2).

Разрушу, т. е, приведу в смятение все планы и предначертания египетских политиков.

Чародеев - собств. "бормочущих" (haittim) указание на неясный говор заклинателей.

Вызывающим мертвых - по-евр. haovot сл. гл. 8: ст. 19.

Гадателям - знахарям (hajidonim) см. там же.
Adam Clarke: Commentary on the Bible - 1831
19:3: They shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards - And thei schul asken their symulacres, and their debynouris, and their devyl clepers, and their devyl sacristers. - Old Bible. The import of the original words has already been given where they occur in the Pentateuch. See Deu 18:10, etc.
Albert Barnes: Notes on the Bible - 1834
19:3: And the spirit of Egypt - (see Isa 19:1). They shall be exhausted with their long internal contentions and strifes; and seeing no prospect of deliverance, and anxious that the turmoils should end, they shall seek counsel and refuge in their gods and necromancers, but in vain.
Shall fail - (נבקה nâ beqâ h). Margin, 'Be emptied.' The word means, literally, "to pour out, empty, depopulate." Here it means that they would become disheartened and discouraged.
And I will destroy - Margin, as the Hebrew, 'I will swallow up.' So the word is used in Psa 107:27, 'All their wisdom is destroyed' (Hebrew, 'swallowed up. ')
And they shall seek to the idols - According to Herodotus (ii. 152), Psammetichus had consulted the oracle of Latona at Butos, and received for answer that the sea should avenge his cause by producing brazen men. Some time after, a body of Ionians and Carians were compelled by stress of weather to touch at Egypt, and landed there, clad in brass armor. Some Egyptians, alarmed at their appearance, came to Psammetichus, and described them as brazen men who had risen from the sea, and were plundering the country. He instantly supposed that this was the accomplishment of the oracle, and entered into an alliance with the strangers, and by their aid was enabled to obtain the victory over his foes. Compare the different accounts of Diodorus in the Analysis of this chapter. The whole history of Egypt shows how much they were accustomed to consult their idols (see Herodot. ii. 54ff, 82, 83, 139, 152). Herodotus says (ii. 83), that the art of divination in Egypt was confined to certain of their deities. There were in that country the oracles of Hercules, of Apollo, of Mars, of Diana, and of Jupiter; but the oracle of Latona in Butos was held in greater veneration than any of the rest.
And to the charmers - (אטים 'ı̂ ṭı̂ ym). This word occurs nowhere else. The root אטט 'â ṭ aṭ, in Arabic, means "to mutter, to make a gentle noise;" and this word probably denotes conjurors, diviners (see the note at Isa 8:19). The Septuagint renders it, 'Their idols.'
And to them that have familiar spirits - (see the note at Isa 8:19). The Septuagint renders this, 'Those who speak from the ground.'
And to the wizards - Septuagint - Ἐγγαστριμύθους Engastrimuthous - 'Ventriloquists.' The Hebrew word means a wise man, a soothsayer, a magician (ידענים yı̂ dı̂‛ onı̂ ym from ידע yâ da‛ "to know;" see Lev 19:31; Lev 20:6; Deu 18:11). This fake science abounded in Egypt, and in most Oriental countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: the spirit: This is a prophecy of what took place in Egypt about twenty-two years after the destruction of Sennacherib's army; when, upon the death of Tirhakah (bc 688), not being able to settle about the succession, they continued for two years in a state of anarchy, confusion, and civil wars; which was followed by the tyranny of twelve princes, who, dividing the country among them, governed it for fifteen years; and at last, by the sole dominion of Psammiticus, which he held for fifty-four years. Isa 19:1, Isa 19:11-13, Isa 57:16; Sa1 25:37; Psa 76:12; Jer 46:15; Eze 21:7, Eze 22:14
fail: Heb. be emptied
and I: Isa 14:27; Sa2 15:31, Sa2 17:14, Sa2 17:23; Ch2 25:16-20; Job 5:12, Job 5:13; Pro 21:30; Co1 3:19, Co1 3:20
destroy: Heb. swallow up, Psa 107:27 *marg.
and they: Isa 8:19, Isa 15:2, Isa 44:25, Isa 47:12; Ch1 10:13; Dan 2:2, Dan 4:6, Dan 4:7, Dan 5:7
Geneva 1599
19:3 And the (d) spirit of Egypt shall fail in the midst of her; and I will destroy her counsel: and they shall seek to the idols, and to the charmers, and to the mediums, and to the wizards.
(d) Meaning, their policy and wisdom.
John Gill
19:3 And the spirit of Egypt shall fail in the midst thereof,.... Meaning not the spirit of valour and courage, that is expressed before, but of wisdom, prudence, and understanding; the wisdom of Egypt, in which Moses is said to be brought up, Acts 7:22 was famous all the world over; hither men of learning, as the ancient philosophers, Pythagoras, Plato, and others, travelled, to improve in knowledge, and gain a larger acquaintance with things human and divine; it was the mother and mistress of the liberal arts and sciences; but now what was before like a river full of water, was about to be "emptied", and drained dry, as the word (y) used signifies:
and I will destroy the counsels thereof; or "swallow them up" (z), so that they shall be no more seen, or take effect: this explains what is before meant by the spirit of Egypt, and which is further enlarged on, and illustrated in Is 19:11,
and they shall seek to the idols; with which the land abounded, particularly to Osiris and Isis, to Apis, Latona, and others:
and to the charmers; that used incantations and spells; magicians and conjurers, that whispered and muttered; for the word used has the signification of speaking in a slow and drawling manner. The Targum renders it "witches"; but Jarchi takes it to be the name of an idol:
and to them that have familiar spirits, and to the wizards; See Gill on Is 8:19.
(y) "evacuabitur", Pagninus, Montanus, Piscator, Cocceius. (z) "deglutiam", Montanus; "absorpsero", Junius & Tremellius; "absorbebo", Piscator.
John Wesley
19:3 The spirit - Their courage.
Robert Jamieson, A. R. Fausset and David Brown
19:3 spirit--wisdom, for which Egypt was famed (Is 31:2; 3Kings 4:30; Acts 7:22); answering to "counsel" in the parallel clause.
fail--literally, "be poured out," that is, be made void (Jer 19:7). They shall "seek" help from sources that can afford none, "charmers," &c. (Is 8:19).
charmers--literally, "those making a faint sound"; the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on Is 8:19).
19:419:4: Եւ մատնեցից զԵգիպտացիս ՚ի ձեռս արանց տերա՛նց խստասրտաց, եւ թագաւորք խստասիրտք տիրեսցեն նոցա։ Ա՛յսպէս ասէ Տէր Սաբաւովթ[9781]։ [9781] Ոմանք. Եւ մատնեցից զԵգիպտոս ՚ի ձեռս... եւ թագաւորք խիստք տիրես՛՛... ասէ Տէր զօրութեանց։
4 Եգիպտացիներին պիտի մատնեմ խստասիրտ մարդկանց ու տէրերի ձեռքը, դաժան թագաւորները պիտի տիրեն նրանց», - այսպէս է ասում ահա Զօրութիւնների Տէրը:
4 Եգիպտացիները խստասիրտ տիրոջ մը ձեռքը պիտի մատնեմ։Անոնց վրայ անգութ թագաւորութիւն պիտի տիրէ»,Կ’ըսէ զօրքերու Տէրը՝ Եհովան։
Եւ մատնեցից զԵգիպտացիս ի ձեռս արանց տերանց խստասրտաց, եւ [273]թագաւորք խիստք տիրեսցեն`` նոցա, այսպէս ասէ Տէր [274]Սաբաւովթ:

19:4: Եւ մատնեցից զԵգիպտացիս ՚ի ձեռս արանց տերա՛նց խստասրտաց, եւ թագաւորք խստասիրտք տիրեսցեն նոցա։ Ա՛յսպէս ասէ Տէր Սաբաւովթ[9781]։
[9781] Ոմանք. Եւ մատնեցից զԵգիպտոս ՚ի ձեռս... եւ թագաւորք խիստք տիրես՛՛... ասէ Տէր զօրութեանց։
4 Եգիպտացիներին պիտի մատնեմ խստասիրտ մարդկանց ու տէրերի ձեռքը, դաժան թագաւորները պիտի տիրեն նրանց», - այսպէս է ասում ահա Զօրութիւնների Տէրը:
4 Եգիպտացիները խստասիրտ տիրոջ մը ձեռքը պիտի մատնեմ։Անոնց վրայ անգութ թագաւորութիւն պիտի տիրէ»,Կ’ըսէ զօրքերու Տէրը՝ Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
19:419:4 И предам Египтян в руки властителя жестокого, и свирепый царь будет господствовать над ними, говорит Господь, Господь Саваоф.
19:4 καὶ και and; even παραδώσω παραδιδωμι betray; give over Αἴγυπτον αιγυπτος Aigyptos; Eyiptos εἰς εις into; for χεῖρας χειρ hand ἀνθρώπων ανθρωπος person; human κυρίων κυριος lord; master σκληρῶν σκληρος hard; harsh καὶ και and; even βασιλεῖς βασιλευς monarch; king σκληροὶ σκληρος hard; harsh κυριεύσουσιν κυριευω lord; master αὐτῶν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth
19:4 וְ wᵊ וְ and סִכַּרְתִּי֙ sikkartˌî סכר stop אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand אֲדֹנִ֣ים ʔᵃḏōnˈîm אָדֹון lord קָשֶׁ֑ה qāšˈeh קָשֶׁה hard וּ û וְ and מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king עַז֙ ʕˌaz עַז strong יִמְשָׁל־ yimšol- משׁל rule בָּ֔ם bˈām בְּ in נְאֻ֥ם nᵊʔˌum נְאֻם speech הָ hā הַ the אָדֹ֖ון ʔāḏˌôn אָדֹון lord יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
19:4. et tradam Aegyptum in manu dominorum crudelium et rex fortis dominabitur eorum ait Dominus Deus exercituumAnd I will deliver Egypt into the hand of cruel masters, and a strong king shall rule over them, saith the Lord the God of hosts.
4. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts.
19:4. And I will deliver Egypt into the hand of cruel masters, and a strong king will dominate them, says the Lord, the God of hosts.
19:4. And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts.
And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts:

19:4 И предам Египтян в руки властителя жестокого, и свирепый царь будет господствовать над ними, говорит Господь, Господь Саваоф.
19:4
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
εἰς εις into; for
χεῖρας χειρ hand
ἀνθρώπων ανθρωπος person; human
κυρίων κυριος lord; master
σκληρῶν σκληρος hard; harsh
καὶ και and; even
βασιλεῖς βασιλευς monarch; king
σκληροὶ σκληρος hard; harsh
κυριεύσουσιν κυριευω lord; master
αὐτῶν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
19:4
וְ wᵊ וְ and
סִכַּרְתִּי֙ sikkartˌî סכר stop
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
אֲדֹנִ֣ים ʔᵃḏōnˈîm אָדֹון lord
קָשֶׁ֑ה qāšˈeh קָשֶׁה hard
וּ û וְ and
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
עַז֙ ʕˌaz עַז strong
יִמְשָׁל־ yimšol- משׁל rule
בָּ֔ם bˈām בְּ in
נְאֻ֥ם nᵊʔˌum נְאֻם speech
הָ הַ the
אָדֹ֖ון ʔāḏˌôn אָדֹון lord
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
19:4. et tradam Aegyptum in manu dominorum crudelium et rex fortis dominabitur eorum ait Dominus Deus exercituum
And I will deliver Egypt into the hand of cruel masters, and a strong king shall rule over them, saith the Lord the God of hosts.
19:4. And I will deliver Egypt into the hand of cruel masters, and a strong king will dominate them, says the Lord, the God of hosts.
19:4. And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Властителя жестокого. Одни толкователи видят здесь пророчество о нашествии на Египет царя ассирийского Асар-Гаддона, другие видят исполнение этого пророчества в воцарении фараона Псамметиха и в деятельности следовавших за Псамметихом фараонов Нехо и Гафра, которые, захватив престол Египетского царства при помощи наемных войск, сильно преследовали туземное население, так что около 200: т. египтян, принадлежавших касте воинов, должны были переселиться тогда в Ефиопию. Вероятнее первое из этих двух мнений. Ассар-Гаддон, поразив фараона Тиргаку, разделил Египет на 20: округов, поставил там своих губернаторов и разместил по Египту ассирийские гарнизоны. Но правильнее всего, кажется, будет предположить, что Исаия не хотел здесь изобразить какое-либо отдельное лицо, а давал общую характеристику будущих судеб Египта.
Adam Clarke: Commentary on the Bible - 1831
19:4: A cruel lord "Cruel lords" - Nebuchadnezzar in the first place, and afterwards the whole succession of Persian kings, who in general were hard masters, and grievously oppressed the country. Note, that for קשה kasheh, lord, a MS. reads קשים kashim, lords, agreeable to which is the rendering of the Septuagint, Syriac, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
19:4: And the Egyptians - The Egyptian nation; the entire people, though divided into factions and contending with each other.
Will I give over - Margin, 'Shut up.' The Hebrew word (סכר sā kar) usually has the sense of shutting up, or closing. Here it means that these contentions would be "closed" or concluded by their being delivered to of a single master. The Septuagint renders it, Παραδώσω Paradō sō - 'I will surrender.'
Into the hands of a cruel lord - Hebrew, 'Lords of cruelty, or severity.' The word rendered 'lord,' meaning master, is in the Hebrew in the plural number (אדנים 'ă dô nı̂ y). It is, however, generally supposed that it is pluralis excellentiae - denoting majesty and dignity, and applicable to a "single" monarch. The connection requires this, for the state here described would be different from that where "many" rule, and it seems to suppose that "one" should succeed to the many who had been contending. In the parallel member, also, a name in the singular number is used - 'a fierce king;' and as this evidently denotes the same, it follows that the word here is used to denote a single monarch. The plural form is often thus used in the Hebrew (see Psa 7:10; Eze 29:3; Hos 12:1). God here claims jurisdiction over the nation, and says that "he" will do it - a most striking illustration of the power which he asserts over contending people to deliver them to whomsoever he will.
Dr. Newton supposes that this was Nebuchadnezzar, or more properly Cambyses, by whom Egypt was made subject to the authority of Persia, and who was eminently a cruel man, a madman. But the more probable interpretation is that which refers it to Psammetichus. twelve kings were in contention, of whom he was one. He called in the aid of the Arabians, the pirates of Caria and Iona (Herodot. ii. 152; see the Analysis of the chapter; Diod. i. 66). This was in the twentieth year of the reign of Manasseh. Psammetichus reigned fifty-four years and was succeeded by Nechus his son, called in Scripture Pharaoh-Necho, and often mentioned under that name. Psammetichus, during a considerable part of his reign, was engaged in wars with Assyria and Palestine. He is here called a 'cruel lord;' that is, an oppressive monarch, probably because he secured the kingdom by bringing in to his aid foreign mercenaries - robbers and pirates, and because his wars made his government oppressive and burdensome.
A fierce king - Hebrew, 'A king of strength' - a description particularly applicable to one who, like Psammetichus, had subdued eleven rivals, and who had obtained the kingdom by conquest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: give over: or, shut up, Sa1 23:7; Psa 31:8
a cruel lord: Rather, "cruel lords," agreeable to the LXX, Syriac, Vulgate, and the original adonim kasheh. Nebuchadnezzar, who first conquered and ravaged Egypt, bc 573, and the following year; and then, not only his successors, but Cambyses (who invaded Egypt, bc 526), the son of Cyrus, and the whole succession of Persian kings till the time of Alexander, who were in general hard masters, and grievously oppressed the country. Isa 19:2, Isa 20:4; Jer 46:26; Eze 29:19
John Gill
19:4 And the Egyptians will I give over into the hands of a cruel lord,.... Not of Sennacherib king of Assyria, which way go many interpreters, both Christian and Jewish, as Aben Ezra, Jarchi, and Kimchi; nor of Nebuchadnezzar king of Babylon, as in Jer 46:25 but either of the twelve tyrants that rose up after the death of Sethon above mentioned; for the word is in the plural number, "lords", though the adjective rendered "cruel" is singular; or else Psammiticus, the father of Pharaohnecho, that slew Josiah; and who conquered the other eleven tyrants, and ruled alone, for the space of fifty four years, with great rigour; and the same is designed in the next clause:
and a fierce king shall rule over them; it is reported of Psammiticus, that he gave such offence to his subjects, that two hundred thousand of his soldiers left him, and went into Ethiopia (a). Vitringa interprets this of the Persian emperors, into whose hands Egypt fell, as Cambyses and Ochus; and who, according to historians, were very cruel princes. That there might be no doubt of the sure and certain accomplishment of this prophecy, it is added,
saith the Lord, the Lord of hosts; of the armies above and below; and who does what he pleases among the kings and kingdoms of the earth.
(a) See Raleigh's History of the World, B. 2. c. 27. sect. 3. p. 357.
John Wesley
19:4 A fierce king - Psammetichus, who being at first one of those twelve kings, waged war with the rest, and subdued them, and conquered all the land of Egypt and ruled it with rigour.
Robert Jamieson, A. R. Fausset and David Brown
19:4 cruel lord--"Sargon," in Hebrew it is lords; but plural is often used to express greatness, where, one alone is meant (Gen 39:2). The parallel word "king" (singular) proves it. NEWTON makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Ochus, Persian conquerors of Egypt, noted for their "fierce cruelty." GESENIUS refers it to Psammetichus, who had brought into Egypt Greek and other foreign mercenaries to subdue the other eleven princes of the dodecarchy.
19:519:5: Եւ արբցեն Եգիպտացիքն զջրշեղջսն ծովափնեայս. քանզի գետն նուազեսցէ, եւ ցամաքեսցի՛։
5 Եգիպտացիները ծովափնեայ ջրակոյտերից են խմելու, որովհետեւ գետը նուազելու է եւ ցամաքելու:
5 Եւ ջուրերը ծովէն պիտի պակսին Ու գետը պիտի ցամքի ու չորնայ։
Եւ [275]արբցեն Եգիպտացիքն զջրշեղջսն ծովափնեայս, քանզի`` գետն նուազեսցէ եւ ցամաքեսցի:

19:5: Եւ արբցեն Եգիպտացիքն զջրշեղջսն ծովափնեայս. քանզի գետն նուազեսցէ, եւ ցամաքեսցի՛։
5 Եգիպտացիները ծովափնեայ ջրակոյտերից են խմելու, որովհետեւ գետը նուազելու է եւ ցամաքելու:
5 Եւ ջուրերը ծովէն պիտի պակսին Ու գետը պիտի ցամքի ու չորնայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:519:5 И истощатся воды в море и река иссякнет и высохнет;
19:5 καὶ και and; even πίονται πινω drink οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ὕδωρ υδωρ water τὸ ο the παρὰ παρα from; by θάλασσαν θαλασσα sea ὁ ο the δὲ δε though; while ποταμὸς ποταμος river ἐκλείψει εκλειπω leave off; cease καὶ και and; even ξηρανθήσεται ξηραινω wither; dry
19:5 וְ wᵊ וְ and נִשְּׁתוּ־ niššᵊṯû- נשׁת dry מַ֖יִם mˌayim מַיִם water מֵֽ mˈē מִן from הַ ha הַ the יָּ֑ם yyˈom יָם sea וְ wᵊ וְ and נָהָ֖ר nāhˌār נָהָר stream יֶחֱרַ֥ב yeḥᵉrˌav חרב be dry וְ wᵊ וְ and יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry
19:5. et arescet aqua de mari et fluvius desolabitur atque siccabiturAnd the water of the sea shall be dried up, and the river shall be wasted and dry.
5. And the waters shall fail from the sea, and the river shall be wasted and become dry.
19:5. And the waters of the sea will dry up, and the river will be desolate and dry.
19:5. And the waters shall fail from the sea, and the river shall be wasted and dried up.
And the waters shall fail from the sea, and the river shall be wasted and dried up:

19:5 И истощатся воды в море и река иссякнет и высохнет;
19:5
καὶ και and; even
πίονται πινω drink
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ὕδωρ υδωρ water
τὸ ο the
παρὰ παρα from; by
θάλασσαν θαλασσα sea
ο the
δὲ δε though; while
ποταμὸς ποταμος river
ἐκλείψει εκλειπω leave off; cease
καὶ και and; even
ξηρανθήσεται ξηραινω wither; dry
19:5
וְ wᵊ וְ and
נִשְּׁתוּ־ niššᵊṯû- נשׁת dry
מַ֖יִם mˌayim מַיִם water
מֵֽ mˈē מִן from
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
וְ wᵊ וְ and
נָהָ֖ר nāhˌār נָהָר stream
יֶחֱרַ֥ב yeḥᵉrˌav חרב be dry
וְ wᵊ וְ and
יָבֵֽשׁ׃ yāvˈēš יבשׁ be dry
19:5. et arescet aqua de mari et fluvius desolabitur atque siccabitur
And the water of the sea shall be dried up, and the river shall be wasted and dry.
19:5. And the waters of the sea will dry up, and the river will be desolate and dry.
19:5. And the waters shall fail from the sea, and the river shall be wasted and dried up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Море - см. 18:2.

Река. Если Нил в его наибольшем разливе назывался морем (ijom), то в обычной своей ширине он носил название - реки или потока (nahar).

Реки по-евр. naharoth, т. е. рукава Нила и его каналы.

Каналы по евр. jeorej (от jeor - поток - название Нила) могут означать и большие каналы и водоотводные канавы.
Adam Clarke: Commentary on the Bible - 1831
19:5: The river shall be wasted and dried up - The Nile shall not overflow its banks; and if no inundation, the land must become barren. For, as there is little or no rain in Egypt, its fertility depends on the overflowing of the Nile.
Albert Barnes: Notes on the Bible - 1834
19:5: And the waters shall fail - Here commences a description of the "physical" calamities that would come upon the land, which continues to Isa 19:10. The pRev_ious verses contained an account of the national calamities by civil wars. It may be observed that discord, anarchy, and civil wars, are often connected with physical calamities; as famine, drought, pestilence. God has the elements, as well as the hearts of people, under his control; and when he chastises a nation, he often mingles anarchy, famine, discord, and the pestilence together. Often, too, civil wars have a "tendency" to produce these calamities. They annihilate industry, arrest enterprise, break up plans of commerce, and divert the attention of people from the cultivation of the soil. This might have been in part the case in Egypt; but it would seem also that God, by direct agency, intended to afflict them by drying up their streams in a remarkable manner.
From the sea - The parallelism here, as well as the whole scope of the passage, requires us to understand this of the Nile. The word ים yâ m is sometimes used to denote a large river (see the notes at Isa 11:15; Isa 18:2). The Nile is often called a sea. Thus Pliny ("Nat. Hist." ii. 35) says, 'The water of the Nile resembles the sea.' Thus, Seneca ("Quaest. Nat." v. 2) says, 'By continued accessions of water, it stagnates (stagnat) into the appearance of a broad and turbid sea.' Compare Herodot. ii. 97; Diod. i. 12, 96; 'To this day in Egypt, the Nile is el-Bahr, "the sea," as its most common appellation.' 'Our Egyptian servant,' says Dr. Robinson, 'who spoke English, always called it "the sea."' ("Bib. Rescarches," vol. i. 542).
And the river - The Nile.
Shall be wasted - This does not mean "entirely," but its waters would fail so as to injure the country. It would not "overflow" in its accustomed manner, and the consequence would be, that the land would be desolate. It is well known that Egypt derives its great fertility entirely from the overflowing of the Nile. So important is this, that a public record is made at Cairo of the daily rise of the water. When the Nile rises to a less height than twelve cubits, a famine is the inevitable consequence, for then the water does not overflow the land. When it rises to a greater height than sixteen cubits, a famine is almost as certain - for then the superabundant waters are not drained off soon enough to allow them to sow the seed. The height of the inundation, therefore, that is necessary in order to insure a harvest, is from twelve to sixteen cubits. The annual overflow is in the month of August. The prophet here means that the Nile would not rise to the height that was desirable - or the waters should "fail" - and that the consequence would be a famine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: Jer 51:36; Eze 30:12; Zac 10:11, Zac 14:18
Carl Friedrich Keil and Franz Delitzsch
19:5
The prophet then proceeds to foretell another misfortune which was coming upon Egypt: the Nile dries up, and with this the fertility of the land disappears. "And the waters will dry up from the sea, and the river is parched and dried. And the arms of the river spread a stench; the channels of Matzor become shallow and parched: reed and rush shrivel up. The meadows by the Nile, on the border of the Nile, and every corn-field of the Nile, dries up, is scattered, and disappears. And the fishermen groan, and all who throw draw-nets into the Nile lament, and they that spread out the net upon the face of the waters languish away. And the workers of fine combed flax are confounded, and the weavers of cotton fabrics. And the pillars of the land are ground to powder; all that work for wages are troubled in mind." In Is 19:5 the Nile is called yâm (a sea), just as Homer calls it Oceanus, which, as Diodorus observes, was the name given by the natives to the river (Egypt. oham). The White Nile is called bahr el-abyad (the White Sea), the Blue Nile bahr el-azrak, and the combined waters bahr eṅNil, or, in the language of the Besharn, as here in Isaiah, yām. And in the account of the creation, in Gen 1, yammim is the collective name for great seas and rivers. But the Nile itself is more like an inland sea than a river, from the point at which the great bodies of water brought down by the Blue Nile and the White Nile, which rises a few weeks later, flow together; partly on account of its great breadth, and partly also because of its remaining stagnant throughout the dry season. It is not till the tropical rains commence that the swelling river begins to flow more rapidly, and the yâm becomes a nâhâr. But when, as is here threatened, the Nile sea and Nile river in Upper Egypt sink together and dry up (nisshethu, niphal either of shâthath = nâshattu, to set, to grow shallow; or more probably from nâshath, to dry up, since Is 41:17 and Jer 51:30 warrant the assumption that there was such a verb), the mouths (or arms) of the Nile (nehâr), which flow through the Delta, and the many canals (ye'orim), by which the benefits of the overflow are conveyed to the Nile valley, are turned into stinking puddles (האזניחוּ, a hiphil, half substantive half verbal, unparalleled elsewhere,
(Note: It is not unparalleled as a hiph. denom. (compare הצהיר, oil, יצהר, to press, Job 24:11, Talm. התליע, to become worm-eaten, and many others of a similar kind); and as a mixed form (possibly a mixture of two readings, as Gesenius and Bttcher suppose, though it is not necessarily so), the language admitted of much that was strange, more especially in the vulgar tongue, which found its way here and there into written composition.)
signifying to spread a stench; possibly it may have been used in the place of הזניח, from אזנח or אזנח, stinking, to which a different application was given in ordinary use). In all probability it is not without intention that Isaiah uses the expression Mâtzor, inasmuch as he distinguishes Mâzort from Pathros (Is 11:11), i.e., Lower from Upper Egypt (Egyp. sa-het, the low land, and sa-res, the higher land), the two together being Mitzrayim. And ye'orim (by the side of nehâroth) we are warranted in regarding as the name given of the Nile canals. The canal system in Egypt and the system of irrigation are older than the invasion of the Hyksos (vid., Lepsius, in Herzog's Cyclopaedia). On the other hand, ye'ōr in Is 19:7 (where it is written three times plene, as it is also in Is 19:8) is the Egyptian name of the Nile generally (yaro).
(Note: From the fact that aur in old Egyptian means the Nile, we may explain the Φρουορῶ ἤτοι Νεῖλος, with which the Laterculus of Eratosthenes closes.)
Tit is repeated emphatically three times, like Mitzrayim in Is 19:1. Parallel to mizra‛, but yet different from it, is ערות, from ערה, to be naked or bare, which signifies, like many derivatives of the synonymous word in Arabic, either open spaces, or as here, grassy tracts by the water-side, i.e., meadows. Even the meadows, which lie close to the water-side (pi = ora, as in Ps 133:2, not ostium), and all the fields, become so parched, that they blow away like ashes.
Then the three leading sources from which Egypt derived its maintenance all fail: - viz. the fishing; the linen manufacture, which supplied dresses for the priests and bandages for mummies; and the cotton manufacture, by which all who were not priests were supplied with clothes. The Egyptian fishery was very important. In the Berlin Museum there is an Egyptian micmoreth with lead attached. The mode of working the flax by means of serikâh, pectinatio (compare סרוק, wool-combs, Kelim, 12, 2), is shown on the monuments. In the Berlin Museum there are also Egyptian combs of this description with which the flax was carded. The productions of the Egyptian looms were celebrated in antiquity: chōrây, lit., white cloth (singularet. with the old termination ay), is the general name for cotton fabrics, or the different kinds of byssus that were woven there (compare the βυσσίνων ὀθονίων of the Rosetta inscription). All the castes, from the highest to the lowest, are not thrown into agonies of despair. The shâthōth (an epithet that was probably suggested by the thought of shethi, a warp, Syr. 'ashti, to weave, through the natural association of ideas), i.e., the "pillars" of the land (with a suffix relating to Mitzrayim, see at Is 3:8, and construed as a masculine as at Ps 11:3), were the highest castes, who were the direct supporters of the state edifice; and שׂכר עשׂי cannot mean the citizens engaged in trade, i.e., the middle classes, but such of the people as hired themselves to the employers of labour, and therefore lived upon wages and not upon their own property (שׂכר is used here as in Prov 11:18, and not as equivalent to סכר, the dammers-up of the water for the purpose of catching the fish, like סכרין, Kelim, 23, 5).
Geneva 1599
19:5 And the waters shall (e) fail from the sea, and the rivers shall be wasted and dried up.
(e) He shows that the sea and their great river Nile by which they thought themselves most sure, would not be able to defend them but that he would send the Assyrians among them, that would keep them under as slaves.
John Gill
19:5 And the waters shall fail from the sea,.... Which Kimchi understands figuratively of the destruction of the Egyptians by the king of Assyria, compared to the drying up of the waters of the Nile; and others think that the failure of their trade by sea is meant, which brought great revenues into the kingdom: but, by what follows, it seems best to take the words in a literal sense, of the waters of the river Nile, which being dried up, as in the next clause, could not empty themselves into the sea, as they used, and therefore very properly may be said to fail from it; nay, the Nile itself may be called a sea, it being so large a confluence of water:
and the river shall be wasted and dried up; that is, the river Nile, which was not only very useful for their trade and navigation, but the fruitfulness of the country depended upon it; for the want of rain, in the land of Egypt, was supplied by the overflow of this river, at certain times, which brought and left such a slime upon the earth, as made it exceeding fertile; now the drying up of this river was either occasioned by some great drought, which God in judgment sent; or by the practices of some of their princes with this river, by which it was greatly impaired, and its usefulness diminished.
John Wesley
19:5 The waters - Which may be understood either, Metaphorically, of the taking away of their dominion or commerce, &c. or rather, Properly, as may be gathered from the following words. For as the river Nile, when it had a full stream, and free course, did pour forth a vast quantity of waters by its seven famous mouths into the sea, so when that was dried up, which is expressed in the next clause, those waters did truly and properly fail from the sea. So there is no need of understanding by sea either the river Nile, or the great lake of Maeris, which, after the manner of the Hebrews, might be so called. The river - Nile: upon whose fulness and overflow both the safety and the wealth of the land depended; and therefore this was a very terrible judgment. Dried up - Not totally, but in a very great measure.
Robert Jamieson, A. R. Fausset and David Brown
19:5 the sea--the Nile. Physical calamities, it is observed in history, often accompany political convulsions (Ezek 30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time of the overflow resemble "a sea" [PLINY, Natural History, 85.11]; and it is still called El-Bahr," "the sea," by the Egyptians (Is 18:2; Jer 51:36). A public record is kept at Cairo of the daily rise of the water at the proper time of overflow, namely, August: if it rises to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for the waters are not drained off in time sufficient to sow the seed.
19:619:6: Եւ պակասեսցեն գետքն եւ ջրադարձք գետոյն, եւ ցամաքեսցին ամենայն ժողովք ջուրցն. եւ յամենայն մարգագետինս, եւ յամենայն ամուրս եղեգան եւ պրտուոյ եւ ՚ի լաւռամարգս[9782]։ [9782] Ոմանք. Եւ պակասեսցէ գետն... եւ ցամաքեսցի ամենայն ժողովք... եւ յամուրս եղե՛՛։
6 Գետերն ու գետերի ջրադարձները քաշուելու են, հաւաքուած բոլոր ջրերը ցամաքելու են, եւ բոլոր մարգագետինները, եղէգի ու կնիւնի բոլոր խիտ թաւուտներն ու լոռամարգերը,
6 Գետերուն ջուրերը պիտի քաշուին*Ու պարսպապատ* քաղաքներուն գետերը պիտի պարպուին ու չորնան, Եղէգն ու պրտուն պիտի թառամին։
[276]Եւ պակասեսցեն գետքն եւ ջրադարձք գետոյն, եւ ցամաքեսցին ամենայն ժողովք ջուրցն, եւ յամենայն մարգագետինս եւ յամենայն ամուրս եղեգան եւ պրտուոյ եւ ի լօռամարգս:

19:6: Եւ պակասեսցեն գետքն եւ ջրադարձք գետոյն, եւ ցամաքեսցին ամենայն ժողովք ջուրցն. եւ յամենայն մարգագետինս, եւ յամենայն ամուրս եղեգան եւ պրտուոյ եւ ՚ի լաւռամարգս[9782]։
[9782] Ոմանք. Եւ պակասեսցէ գետն... եւ ցամաքեսցի ամենայն ժողովք... եւ յամուրս եղե՛՛։
6 Գետերն ու գետերի ջրադարձները քաշուելու են, հաւաքուած բոլոր ջրերը ցամաքելու են, եւ բոլոր մարգագետինները, եղէգի ու կնիւնի բոլոր խիտ թաւուտներն ու լոռամարգերը,
6 Գետերուն ջուրերը պիտի քաշուին*Ու պարսպապատ* քաղաքներուն գետերը պիտի պարպուին ու չորնան, Եղէգն ու պրտուն պիտի թառամին։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:6 и оскудеют реки, и каналы Египетские обмелеют и высохнут; камыш и тростник завянут.
19:6 καὶ και and; even ἐκλείψουσιν εκλειπω leave off; cease οἱ ο the ποταμοὶ ποταμος river καὶ και and; even αἱ ο the διώρυγες διωρυξ the ποταμοῦ ποταμος river καὶ και and; even ξηρανθήσεται ξηραινω wither; dry πᾶσα πας all; every συναγωγὴ συναγωγη gathering ὕδατος υδωρ water καὶ και and; even ἐν εν in παντὶ πας all; every ἕλει ελος stalk; reed καὶ και and; even παπύρου παπυρος papyrus
19:6 וְ wᵊ וְ and הֶאֶזְנִ֣יחוּ heʔeznˈîḥû זנח stink נְהָרֹ֔ות nᵊhārˈôṯ נָהָר stream דָּלֲל֥וּ dālᵃlˌû דלל belittle וְ wᵊ וְ and חָרְב֖וּ ḥārᵊvˌû חרב be dry יְאֹרֵ֣י yᵊʔōrˈê יְאֹר stream מָצֹ֑ור māṣˈôr מָצֹור Egypt קָנֶ֥ה qānˌeh קָנֶה reed וָ wā וְ and ס֖וּף sˌûf סוּף rush קָמֵֽלוּ׃ qāmˈēlû קמל be lousy
19:6. et deficient flumina adtenuabuntur et siccabuntur rivi aggerum calamus et iuncus marcescetAnd the rivers shall fail: the streams of the banks shall be diminished, and be dried up. The reed and the bulrush shall wither away.
6. And the rivers shall stink; the streams of Egypt shall be minished and dried up: the reeds and flags shall wither away.
19:6. And the rivers will fail. The streams of its banks will diminish and dry up. The reed and the bulrush will wither away.
19:6. And they shall turn the rivers far away; [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.
And they shall turn the rivers far away; [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither:

19:6 и оскудеют реки, и каналы Египетские обмелеют и высохнут; камыш и тростник завянут.
19:6
καὶ και and; even
ἐκλείψουσιν εκλειπω leave off; cease
οἱ ο the
ποταμοὶ ποταμος river
καὶ και and; even
αἱ ο the
διώρυγες διωρυξ the
ποταμοῦ ποταμος river
καὶ και and; even
ξηρανθήσεται ξηραινω wither; dry
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
ὕδατος υδωρ water
καὶ και and; even
ἐν εν in
παντὶ πας all; every
ἕλει ελος stalk; reed
καὶ και and; even
παπύρου παπυρος papyrus
19:6
וְ wᵊ וְ and
הֶאֶזְנִ֣יחוּ heʔeznˈîḥû זנח stink
נְהָרֹ֔ות nᵊhārˈôṯ נָהָר stream
דָּלֲל֥וּ dālᵃlˌû דלל belittle
וְ wᵊ וְ and
חָרְב֖וּ ḥārᵊvˌû חרב be dry
יְאֹרֵ֣י yᵊʔōrˈê יְאֹר stream
מָצֹ֑ור māṣˈôr מָצֹור Egypt
קָנֶ֥ה qānˌeh קָנֶה reed
וָ וְ and
ס֖וּף sˌûf סוּף rush
קָמֵֽלוּ׃ qāmˈēlû קמל be lousy
19:6. et deficient flumina adtenuabuntur et siccabuntur rivi aggerum calamus et iuncus marcescet
And the rivers shall fail: the streams of the banks shall be diminished, and be dried up. The reed and the bulrush shall wither away.
19:6. And the rivers will fail. The streams of its banks will diminish and dry up. The reed and the bulrush will wither away.
19:6. And they shall turn the rivers far away; [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.
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
19:6: Shall turn the rivers far away "Shall become putrid" - האזניחו heeznichu. This sense of the word, which Simonis gives in his Lexicon, from the meaning of it in Arabic, suits the place much better than any other interpretation hitherto given; and that the word in Hebrew had some such signification, is probable from Ch2 29:19, where the Vulgate renders it by polluit, polluted, and the Targum, by profaned, and made abominable, which the context in that place seems plainly to require. The form of the verb here is very irregular; and the rabbins and grammarians seem to give no probable account of it.
Albert Barnes: Notes on the Bible - 1834
19:6: And they shall turn the rivers far away - (האזיּחוּ he'ezenı̂ ychû), probably from זנח zâ nach, "to have an offensive smell; to be rancid, or putrid." The word in this form occurs nowhere else. It is in the Hiphil conjugation, and is probably a form made from a mixture with the Chaldee. The sense is not doubtful. It means 'the rivers shall become putrid - or have an offensive smell;' that is, shall become stagnant, and send forth unwholesome "miasmata" producing sickness, as stagnant waters often do. The Vulgate renders it, 'And the rivers shall fail.' The Septuagint, 'And the Egyptians shall drink the waters from the sea, but the river shall fail, and be dried up, and the rivers shall fail, and the streams (διὼρυχες diō ruches) of the river, and all the assembling (συναγωγή sunagō gē) waters shall be dried up.'
And the brooks of defense - Hebrew, 'The rivers of מצור mâ tsô r. The word מצור mâ tsô r often means "straitness, affliction;" then a siege, a wall, a bulwark, a fortification. But, probably, it here means "Egypt," or the same as מצרים mı̂ tserayı̂ m (compare Isa 37:25; Kg2 18:24; Mar 7:12). Perhaps the Hebrews may have thought of Egypt as a strongly fortified place, and thus have given the name to it; or possibly this may have been a modification of the name "Mitsraim."
The reeds and flags - Which grew on the banks of the Nile - the papyrus, etc. (see the note at Isa 18:2)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: and the: Isa 37:25; Kg2 19:24
the reeds: Isa 18:2; Exo 2:3; Job 8:11
Geneva 1599
19:6 And they shall turn the (f) rivers far away; [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.
(f) For the Nile ran into the sea by seven streams, as though they were many rivers.
John Gill
19:6 And they shall turn the rivers far away,.... The river Nile, called "rivers", the plural for the singular, because of the abundance of water in it; or its seven streams, with other rivulets, derived from it. Some make the "they" here to refer to the kings of Egypt, and interpret the words of some projects of theirs, by which the course of the river was turned to great disadvantage; particularly they understand it of the twelve tyrants that reigned after Sethon, to whom they ascribe the digging of the vast lake of Moeris, the two pyramids built in the midst of it, and a labyrinth near it, though only the labyrinth was made by them (b); and as for the lake, it was made by Moeris, a king of Egypt, from whom it had its name, some hundred years before; and, besides, was of service, and not disservice, to the Nile; for it received its waters when it overflowed too much, and it furnished it with water by an outlet when it failed: rather therefore this passage may be illustrated by the attempt which Necus, the son of Psammiticus, whom the Scripture calls Pharaohnecho, made, to join the Nile and the Red Sea together, by making a canal from the one to the other; in which work he lost a hundred and twenty thousand men, and desisted from it without finishing it (c); but it is thought hereby the river was greatly weakened:
and the brooks of defence shall be emptied and dried up; as the river of Nile and its streams were the defence of the land of Egypt, as well as made for the fruitfulness of it, for these must make it less accessible to a foreign enemy; and besides, here lay their shipping, which were their protection; and moreover, from hence brooks and courses of water might be derived and carried about their fortified cities, which added to the strength of them. The Targum renders it deep brooks or rivers; and Kimchi interprets it the brooks of Egypt, taking Matzor to signify Egypt, a word in sound near to Mitzraim, the common word used for Egypt. It looks, by this and other expressions in the context, as if more were designed than the above instance or instances will account for:
the reeds and flags shall wither; which grew in the brooks, and near them; and therefore much more the grass and corn, and other trees, which were at a distance; besides, these are mentioned, bemuse of the great usefulness they were of; for of these they made ships, barks, and boats, and mats for bedding, and nets fishing; as also paper to write on, as follows, and which was a staple commodity with them; See Gill on Is 18:2.
(b) Herodot. l. 2. c. 148, 149. (c) Ib. c. 158.
John Wesley
19:6 Rivers - The rivers (those rivulets by which the waters of Nile were distributed into several parts of the land) shall be turned far away, as they must needs be, when the river which fed them was dried up. Brooks - The several branches of the river Nile, which were a great defence to Egypt. Reeds - Which were useful to them for making their boats. Whither - As they commonly do for want of water.
Robert Jamieson, A. R. Fausset and David Brown
19:6 they shall turn the rivers--rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [MAURER]. HORSLEY, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
brooks of defence--rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." HORSLEY, as English Version translates it, "embanked canals,"
reeds . . . flags--the papyrus. "Reed and rush"; utter withering.
19:719:7: Ամենայն կանաչ որ շուրջ զգետովն իցէ, եւ ամենայն արտավարք որ ընդ գետոյն ջրով վարեալ իցեն խորշակահա՛ր ցամաքեսցին[9783]։ [9783] Ոսկան. Ջրով վարիցի, խորշակահար ցամաքեսցի։
7 գետի եզերքներին եղած ողջ կանաչը եւ բոլոր հերկերը, որոնք գետի ջրով են մշակւում, խորշակահար չորանալու են:
7 Գետին քով ու գետին եզերքին վրայ եղող մարգարիտները Եւ գետին բոլոր վարուցանը Պիտի չորնան, ցիրուցան ըլլան ու կորսուին։
Ամենայն կանաչ որ շուրջ զգետովն իցէ, եւ ամենայն արտավարք որ [277]ընդ գետոյն ջրով` վարեալ իցեն` խորշակահար ցամաքեսցին:

19:7: Ամենայն կանաչ որ շուրջ զգետովն իցէ, եւ ամենայն արտավարք որ ընդ գետոյն ջրով վարեալ իցեն խորշակահա՛ր ցամաքեսցին[9783]։
[9783] Ոսկան. Ջրով վարիցի, խորշակահար ցամաքեսցի։
7 գետի եզերքներին եղած ողջ կանաչը եւ բոլոր հերկերը, որոնք գետի ջրով են մշակւում, խորշակահար չորանալու են:
7 Գետին քով ու գետին եզերքին վրայ եղող մարգարիտները Եւ գետին բոլոր վարուցանը Պիտի չորնան, ցիրուցան ըլլան ու կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:7 Поля при реке, по берегам реки, и все, посеянное при реке, засохнет, развеется и исчезнет.
19:7 καὶ και and; even τὸ ο the ἄχι αχι the χλωρὸν χλωρος green πᾶν πας all; every τὸ ο the κύκλῳ κυκλω circling; in a circle τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even πᾶν πας all; every τὸ ο the σπειρόμενον σπειρω sow διὰ δια through; because of τοῦ ο the ποταμοῦ ποταμος river ξηρανθήσεται ξηραινω wither; dry ἀνεμόφθορον ανεμοφθορος blasted by gales
19:7 עָרֹ֥ות ʕārˌôṯ עָרָה rush עַל־ ʕal- עַל upon יְאֹ֖ור yᵊʔˌôr יְאֹר Nile עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth יְאֹ֑ור yᵊʔˈôr יְאֹר Nile וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole מִזְרַ֣ע mizrˈaʕ מִזְרָע seed-land יְאֹ֔ור yᵊʔˈôr יְאֹר Nile יִיבַ֥שׁ yîvˌaš יבשׁ be dry נִדַּ֖ף niddˌaf נדף scatter וְ wᵊ וְ and אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG]
19:7. nudabitur alveus rivi a fonte suo et omnis sementis inrigua siccabitur arescet et non eritThe channel of the river shall be laid bare from its fountain, and every thing sown by the water shall be dried up, it shall wither away, and shall be no more.
7. The meadows by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more.
19:7. The channel of the river will be stripped down to its source, and everything irrigated by it will dry up and wither and be no more.
19:7. The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no [more].
The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no:

19:7 Поля при реке, по берегам реки, и все, посеянное при реке, засохнет, развеется и исчезнет.
19:7
καὶ και and; even
τὸ ο the
ἄχι αχι the
χλωρὸν χλωρος green
πᾶν πας all; every
τὸ ο the
κύκλῳ κυκλω circling; in a circle
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
πᾶν πας all; every
τὸ ο the
σπειρόμενον σπειρω sow
διὰ δια through; because of
τοῦ ο the
ποταμοῦ ποταμος river
ξηρανθήσεται ξηραινω wither; dry
ἀνεμόφθορον ανεμοφθορος blasted by gales
19:7
עָרֹ֥ות ʕārˌôṯ עָרָה rush
עַל־ ʕal- עַל upon
יְאֹ֖ור yᵊʔˌôr יְאֹר Nile
עַל־ ʕal- עַל upon
פִּ֣י pˈî פֶּה mouth
יְאֹ֑ור yᵊʔˈôr יְאֹר Nile
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
מִזְרַ֣ע mizrˈaʕ מִזְרָע seed-land
יְאֹ֔ור yᵊʔˈôr יְאֹר Nile
יִיבַ֥שׁ yîvˌaš יבשׁ be dry
נִדַּ֖ף niddˌaf נדף scatter
וְ wᵊ וְ and
אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG]
19:7. nudabitur alveus rivi a fonte suo et omnis sementis inrigua siccabitur arescet et non erit
The channel of the river shall be laid bare from its fountain, and every thing sown by the water shall be dried up, it shall wither away, and shall be no more.
19:7. The channel of the river will be stripped down to its source, and everything irrigated by it will dry up and wither and be no more.
19:7. The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no [more].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Поля при реке, т. е. самые плодородные луга при устье Нила.

Посеянное при реке, т. е. каждый засеянный клочок земли.
Albert Barnes: Notes on the Bible - 1834
19:7: The paper reeds - (ערות ‛ â rô t). This is not the word which occurs in Isa 18:2, and which, it is supposed, means there the papyrus (see the note on that place). Interpreters have been divided in regard to the meaning of the word here. Gesenius derives it from ערה ‛ â râ h, "to be naked, open, bare;" and supposes that it means an open place, a place naked of wood, and that it here denotes the pastures on the banks of the Nile. So Rosenmuller interprets it of the green pastures on the banks of the Nile; and the Hebrew commentators generally so understand it. The Vulgate renders it, 'And the bed (alveus) of the river shall be dried up from the fountain.' So the Chaldee, 'And their streams shall be desolate.' It probably denotes, not paper reeds, but the green pastures that were beside the brooks, or along the banks of the Nile.
By the brooks - Hebrew, 'Rivers' (יארי ye'orē y). By the 'brooks' here, in the plural number, the prophet probably means the artificial canals which were cut in every direction from the Nile for the purpose of conveying the waters to various parts of the land.
By the mouth of the brooks - At the mouth of the canals, or where they emptied into the Nile. Such meadows, being "near" the Nile, and most sure of a supply of water, would be more valuable than those which were remote, and are, therefore, particularly specified.
Shall wither ... - That is, there shall be utter and entire desolation. If the Nile ceased to overflow; if the streams, reservoirs, and canals, could not be filled, this would follow as a matter of course. Everything would dry up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: every: Isa 32:20; Jer 14:4; Eze 19:13; Joe 1:17, Joe 1:18
be no more: Heb. shall not be
Geneva 1599
19:7 The paper reeds by the brooks, by the (g) mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no [more].
(g) The Hebrew word is mouth, by which they mean the spring out of which the water gushes as out of a mouth.
John Gill
19:7 The paper reeds by the brooks, by the mouth of the brooks,.... Not at the fountain or origin of the Nile and its streams, but by the sides thereof; on the banks of which grew a reed or rush, called by the Greeks "papyrus" and "biblus"; from whence come the words "paper" and "bible", or book, of which paper was anciently made; even as early as the times of Isaiah, and so, many hundreds of years before the times of Alexander the great, to which some fix the era of making it.
"According to Pliny (d), its root is of the thickness of a man's arm, and ten cubits long; from this arise a great number of triangular stalks, six or seven cubits high, each thick enough to be easily spanned. Its leaves are long, like those of the bulrush; its flowers stamineous, ranged in clusters at the extremities of the stalks; its roots woody and knotty, like those of rushes; and its taste and smell near akin to those of the cyprus.----The manner of making the Egyptian paper was this: they began with lopping off the two extremes of the "papyrus", viz. the head and root, as of no use in this manufacture; the remaining stem they slit lengthwise, into equal parts; and from each of these they stripped the thin scaly coats, or pellicles, whereof it was composed, with a point of a penknife (or needle, as some); the innermost of these pellicles were looked on as the best, and those nearest the rind or bark the worst; they were kept apart accordingly, and constituted different sorts of paper. As the pellicles were taken off, they extended them on a table; then two or more of them were laid over each other transversely, so as that their fibres made right angles; in this state they were glued together by the muddy waters of the Nilus. These being next pressed to get out the water, then dried, and lastly flatted and smoothed, by beating them with a mallet, constituted paper; which they sometimes polished further, by rubbing it with a hemisphere of glass, or the like. There were paper manufactures in divers cities of Egypt; but the greatest and most celebrated was that at Alexandria, where, according to Varro's account, paper was first made. The trade and consumption of this commodity were in reality incredible. Vopiscus relates, that the tyrant Firmus, who rebelled in Egypt, publicly declared he would maintain an army only, "papyro et glutine", with paper and glue (e).''
So that the withering and drying up of these paper reeds, here threatened, must be a great calamity upon the nation. And, besides paper, of this rush or reed were made sails, ropes, and other naval rigging, as also mats, blankets, clothes, and even ships were made of the stalk of the papyrus; and the Egyptian priests wore shoes made of it (f). It may be observed, that paper was made of the pellicles or little skins stripped off of the inside of the stem of the papyrus; which shows with what propriety the word (g) for paper reeds is here used, which comes from a root which signifies to strip or make bare, and from which also is derived a word which signifies a skin.
And everything sown by the brooks shall wither, be driven away, and be no more; all sorts of fruitful plants, and grain of every kind, hemp and flax, after mentioned, and which are opposed to reeds and rushes, which grew of themselves; and if these which were sown by the sides of brooks and rivers withered and came to nothing, then much more what was sown at a greater distance.
(d) Nat Hist. l. 13. c. 11. (e) Chambers's Cyclopaedia, in the word "Paper". (f) Herodot, Euterpe, sive l. 2. c. 37. (g) "ad" "nudari, inde" "pellis".
John Wesley
19:7 Paper - reeds - These by a needle, or other fit instrument, were divided into thin and broad leaves, which being dried and fitted, were used at that time for writing; and consequently was a very good commodity. By brooks - And much more what was sown in more dry and unfruitful places.
Robert Jamieson, A. R. Fausset and David Brown
19:7 paper-reeds--rather, pastures, literally, "places naked" of wood, and famed for rich herbage, on the banks of the Nile [GESENIUS]. Compare Gen 13:10; Deut 11:10. HORSLEY translates, "nakedness upon the river," descriptive of the appearance of a river when its bottom is bare and its banks stripped of verdure by long drought: so Vulgate.
the brooks--the river.
mouth--rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [HORSLEY].
19:819:8: Եւ տրտմեսցին ձկնորսքն, եւ յոգո՛ց հանիցեն ամենայն կարթընկէցք գետոյն. եւ ցանցորդքն եւ ուռկանաւորքն սո՛ւգ առցեն։
8 Ձկնորսները տրտմելու են, գետի մէջ բոլոր կարթ գցողները հոգոց են հանելու, ցանց եւ ուռկան գցողները սուգ են անելու:
8 Ձկնորսներն ալ պիտի հեծեն Ու գետին բոլոր կարթընկէցները պիտի ողբան, Ջուրին վրայ ցանց նետողները պիտի տրտմին։
Եւ տրտմեսցին ձկնորսքն, եւ յոգոց հանիցեն ամենայն կարթընկէցք գետոյն, եւ ցանցորդքն [278]եւ ուռկանաւորքն`` սուգ առցեն:

19:8: Եւ տրտմեսցին ձկնորսքն, եւ յոգո՛ց հանիցեն ամենայն կարթընկէցք գետոյն. եւ ցանցորդքն եւ ուռկանաւորքն սո՛ւգ առցեն։
8 Ձկնորսները տրտմելու են, գետի մէջ բոլոր կարթ գցողները հոգոց են հանելու, ցանց եւ ուռկան գցողները սուգ են անելու:
8 Ձկնորսներն ալ պիտի հեծեն Ու գետին բոլոր կարթընկէցները պիտի ողբան, Ջուրին վրայ ցանց նետողները պիտի տրտմին։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:8 И восплачут рыбаки, и возрыдают все, бросающие уду в реку, и ставящие сети в воде впадут в уныние;
19:8 καὶ και and; even στενάξουσιν στεναζω groan οἱ ο the ἁλεεῖς αλιευς fisherman καὶ και and; even στενάξουσιν στεναζω groan πάντες πας all; every οἱ ο the βάλλοντες βαλλω cast; throw ἄγκιστρον αγκιστρον hook εἰς εις into; for τὸν ο the ποταμόν ποταμος river καὶ και and; even οἱ ο the βάλλοντες βαλλω cast; throw σαγήνας σαγηνη dragnet καὶ και and; even οἱ ο the ἀμφιβολεῖς αμφιβολευς sad
19:8 וְ wᵊ וְ and אָנוּ֙ ʔānˌû אנה mourn הַ ha הַ the דַּיָּגִ֔ים ddayyāḡˈîm דַּיָּג fisher וְ wᵊ וְ and אָ֣בְל֔וּ ʔˈāvᵊlˈû אבל mourn כָּל־ kol- כֹּל whole מַשְׁלִיכֵ֥י mašlîḵˌê שׁלך throw בַ va בְּ in † הַ the יְאֹ֖ור yᵊʔˌôr יְאֹר Nile חַכָּ֑ה ḥakkˈā חַכָּה fish-hook וּ û וְ and פֹרְשֵׂ֥י fōrᵊśˌê פרשׂ spread out מִכְמֹ֛רֶת miḵmˈōreṯ מִכְמֶרֶת net עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face מַ֖יִם mˌayim מַיִם water אֻמְלָֽלוּ׃ ʔumlˈālû אמל wither
19:8. et maerebunt piscatores et lugebunt omnes mittentes in flumen hamum et expandentes rete super faciem aquae marcescentThe fishers also shall mourn, and all that cast a hook into the river shall lament, and they that spread nets upon the waters shall languish away.
8. The fishers also shall lament, and all they that cast angle into the Nile shall mourn, and they that spread nets upon the waters shall languish.
19:8. And the fishermen will grieve. And all who cast a hook into the river will mourn. And those who cast a net upon the surface of its waters will languish.
19:8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish.
The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish:

19:8 И восплачут рыбаки, и возрыдают все, бросающие уду в реку, и ставящие сети в воде впадут в уныние;
19:8
καὶ και and; even
στενάξουσιν στεναζω groan
οἱ ο the
ἁλεεῖς αλιευς fisherman
καὶ και and; even
στενάξουσιν στεναζω groan
πάντες πας all; every
οἱ ο the
βάλλοντες βαλλω cast; throw
ἄγκιστρον αγκιστρον hook
εἰς εις into; for
τὸν ο the
ποταμόν ποταμος river
καὶ και and; even
οἱ ο the
βάλλοντες βαλλω cast; throw
σαγήνας σαγηνη dragnet
καὶ και and; even
οἱ ο the
ἀμφιβολεῖς αμφιβολευς sad
19:8
וְ wᵊ וְ and
אָנוּ֙ ʔānˌû אנה mourn
הַ ha הַ the
דַּיָּגִ֔ים ddayyāḡˈîm דַּיָּג fisher
וְ wᵊ וְ and
אָ֣בְל֔וּ ʔˈāvᵊlˈû אבל mourn
כָּל־ kol- כֹּל whole
מַשְׁלִיכֵ֥י mašlîḵˌê שׁלך throw
בַ va בְּ in
הַ the
יְאֹ֖ור yᵊʔˌôr יְאֹר Nile
חַכָּ֑ה ḥakkˈā חַכָּה fish-hook
וּ û וְ and
פֹרְשֵׂ֥י fōrᵊśˌê פרשׂ spread out
מִכְמֹ֛רֶת miḵmˈōreṯ מִכְמֶרֶת net
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
מַ֖יִם mˌayim מַיִם water
אֻמְלָֽלוּ׃ ʔumlˈālû אמל wither
19:8. et maerebunt piscatores et lugebunt omnes mittentes in flumen hamum et expandentes rete super faciem aquae marcescent
The fishers also shall mourn, and all that cast a hook into the river shall lament, and they that spread nets upon the waters shall languish away.
19:8. And the fishermen will grieve. And all who cast a hook into the river will mourn. And those who cast a net upon the surface of its waters will languish.
19:8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Нил был очень богат рыбой (ср. Чис 11:5), и оскудение воды в Ниле вело за собою падение рыболовства.

Обрабатывающие лен - букв. с евр.: расчесывающие лен деревянными гребнями; изо льна этого приготовлялась материя для священных одеяний.

Полотна - точнее: разные материи - и полотняные и даже шелковые (по-евр. harir).
Adam Clarke: Commentary on the Bible - 1831
19:8: The fishers also "And the fishers" - There was great plenty of fish in Egypt; see Num 11:5. "The Nile," says Diodorus, lib. i., "abounds with incredible numbers of all sorts of fish." And much more the lakes. So Egmont, Pococke, etc.
Albert Barnes: Notes on the Bible - 1834
19:8: The fishers also - In this verse, and the two following, the prophet describes the calamities that would come upon various classes of the inhabitants, as the consequence of the failing of the waters of the Nile. The first class which he mentions are the fishermen. Egypt is mentioned Num 11:5, as producing great quantities of fish. 'We remember the fish which we did eat in Eypt freely.' 'The Nile,' says Diodorus (i.), 'abounds with incredible numbers of all sorts of fish.' The same was true of the artificial canals, and lakes, and reservoirs of water Isa 19:10. Herodotus (ii. 93) says that large quantities of fish were produced in the Nile: 'At the season of spawning,' says he, 'they move in vast multitudes toward the sea. As soon as that season is over they leave the sea, return up the river, and endeavor to regain their accustomed haunts.' As a specimen of his "credulity," however, and also of the attention which he bestowed on natural history, the reader may consult the passage here referred to in regard to the mode of their propagation.
He also says that it is observed of the fish that are taken in their passage to the sea, that they have 'the left part of their heads depressed.' Of those that are taken on their return, the "right" side of the head is found to be depressed. This he accounts for by observing, that 'the cause of this is obvious: as they pass to the sea they rub themselves on the banks on the left side; as they return they keep closely to the same bank, and, in both instances, press against it, that they may not be obliged to deviate from their course by the current of the stream.' Speaking of the Lake Moeris, Herodotus says, that 'for six months the lake empties itself into the Nile, and the remaining six, the Nile supplies the lake. During the six months in which the waters ebb, the fishing which is here carried on furnishes the royal treasury with a talent of silver (about 180) every day' (ii. 149). 'The silver which the fishery of this lake produced, was appropriated to find the queen with clothes and perfumes.' (Diod. i. 52.) The Lake Moeris is now farmed for 30 purses (about 193) annually.
Michaud says that the Lake Menzaleh now yields an annual Rev_enue of 800 purses,' about 5364. 'The great abundance of fish produced in the Nile was an invaluable provision of nature, in a country which had neither extended pasture grounds, nor large herds of cattle, and where grain was the principal production. When the Nile inundated the country, and filled the lakes and canals with its overflowing waters, these precious gifts were extended to the most remote villages in the interior of the valley, and the plentiful supply of fish which they obtained was an additional benefit conferred upon them at this season of the year.' (Wilkinson's "Ancient Egyptians," vol. iii. pp. 62, 63.) Hence, the greatness of the calamity here referred to by the prophet when the lakes and canals should be dried up. The whole country would feel it.
And all they that cast angle - Two kinds of fishermen are mentioned - those who used a hook, and those who used the net. The former would fish mainly in the "brooks" or canals that were cut from the Nile to water their lands. For the various methods of fishing, illustrated by drawings, the reader may consult Wilklnson's "Ancient Egyptians," vol. ii. p. 21; vol. iii. p. 53ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: Exo 7:21; Num 11:5; Eze 47:10; Hab 1:15
Geneva 1599
19:8 The fishermen also shall (h) mourn, and all they that cast hook into the brooks shall lament, and they that spread nets upon the waters shall languish.
(h) The Scriptures describe the destruction of a country by the taking away of the conveniences of it, as by vines, flesh, fish and such other things by which countries are enriched.
John Gill
19:8 The fishers also shall mourn,.... Because there will be no fish to catch, the waters of the river being dried up, and so will have none to sell, and nothing to support themselves and families with; and this must also affect the people in general, fish being the common food they lived upon, see Num 11:5, not only because of the great plenty there usually was, but because they killed and ate but very few living creatures, through a superstitious regard unto them; though Herodotus says (h) the Egyptian priests might not taste of fishes, yet the common people might; for, according to that historian (i), when the river Nile flowed out of the lake of Moeris, a talent of silver every day was brought into the king's treasury, arising from the profit of fish; and when it flowed in, twenty pounds; nay, he expressly says (k), that some of them live upon fish only, gutted, and dried with the sun:
and all they that cast angle, or hook,
into the brooks shall lament; which describes one sort of fishermen, and way of catching fishes, with the angle and hook, as the following clause describes another sort:
and they that spread nets upon the waters shall languish; be dispirited and enfeebled for want of trade and subsistence, and with grief and horror.
(h) Euterpe, sive l. 2. c. 37. (i) Ibid. c. 149. (k) Ibid. c. 92.
John Wesley
19:8 Mourn - Because they could catch no fish; which was a great loss to the people, whose common diet this was.
Robert Jamieson, A. R. Fausset and David Brown
19:8 fishers--The Nile was famed for fish (Num 11:5); many would be thrown out of employment by the failure of fishes.
angle--a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.
19:919:9: Ամաչեսցե՛ն եւ կտաւագործքն բարակամանք, եւ որ գործեն զբեհեզն։
9 Ամաչելու են նաեւ բարակ կտաւ մանող կտաւագործները, եւ նրանք, որ բեհեզ են գործում:
9 Բարակ քթան գործողները Ու ճերմակ կտաւ հինողները պիտի ամչնան։
Ամաչեսցեն եւ կտաւագործքն բարակամանք, եւ որ գործեն զբեհեզն:

19:9: Ամաչեսցե՛ն եւ կտաւագործքն բարակամանք, եւ որ գործեն զբեհեզն։
9 Ամաչելու են նաեւ բարակ կտաւ մանող կտաւագործները, եւ նրանք, որ բեհեզ են գործում:
9 Բարակ քթան գործողները Ու ճերմակ կտաւ հինողները պիտի ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
19:919:9 и будут в смущении обрабатывающие лен и ткачи белых полотен;
19:9 καὶ και and; even αἰσχύνη αισχυνη shame λήμψεται λαμβανω take; get τοὺς ο the ἐργαζομένους εργαζομαι work; perform τὸ ο the λίνον λινον linen; wick τὸ ο the σχιστὸν σχιστος and; even τοὺς ο the ἐργαζομένους εργαζομαι work; perform τὴν ο the βύσσον βυσσος fine linen
19:9 וּ û וְ and בֹ֛שׁוּ vˈōšû בושׁ be ashamed עֹבְדֵ֥י ʕōvᵊḏˌê עבד work, serve פִשְׁתִּ֖ים fištˌîm פֵּשֶׁת flax שְׂרִיקֹ֑ות śᵊrîqˈôṯ שָׂרִיק carded וְ wᵊ וְ and אֹרְגִ֖ים ʔōrᵊḡˌîm ארג weave חֹורָֽי׃ ḥôrˈāy חֹורָי [uncertain]
19:9. confundentur qui operabantur linum pectentes et texentes subtiliaThey shall be confounded that wrought in flax, combing and weaving fine linen.
9. Moreover they that work in combed flax, and they that weave white cloth, shall be ashamed.
19:9. Those who work with linen, combing and weaving fine textiles, will be confounded.
19:9. Moreover they that work in fine flax, and they that weave networks, shall be confounded.
Moreover they that work in fine flax, and they that weave networks, shall be confounded:

19:9 и будут в смущении обрабатывающие лен и ткачи белых полотен;
19:9
καὶ και and; even
αἰσχύνη αισχυνη shame
λήμψεται λαμβανω take; get
τοὺς ο the
ἐργαζομένους εργαζομαι work; perform
τὸ ο the
λίνον λινον linen; wick
τὸ ο the
σχιστὸν σχιστος and; even
τοὺς ο the
ἐργαζομένους εργαζομαι work; perform
τὴν ο the
βύσσον βυσσος fine linen
19:9
וּ û וְ and
בֹ֛שׁוּ vˈōšû בושׁ be ashamed
עֹבְדֵ֥י ʕōvᵊḏˌê עבד work, serve
פִשְׁתִּ֖ים fištˌîm פֵּשֶׁת flax
שְׂרִיקֹ֑ות śᵊrîqˈôṯ שָׂרִיק carded
וְ wᵊ וְ and
אֹרְגִ֖ים ʔōrᵊḡˌîm ארג weave
חֹורָֽי׃ ḥôrˈāy חֹורָי [uncertain]
19:9. confundentur qui operabantur linum pectentes et texentes subtilia
They shall be confounded that wrought in flax, combing and weaving fine linen.
9. Moreover they that work in combed flax, and they that weave white cloth, shall be ashamed.
19:9. Those who work with linen, combing and weaving fine textiles, will be confounded.
19:9. Moreover they that work in fine flax, and they that weave networks, shall be confounded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:9: They that work in fine flax - פשתים שריקות pishtim sericoth, heckled flax, i.e., flax dressed on the heckle, or comb used for that purpose. The Vulgate uses the word pectentes, combing.
They that weave networks shall be confounded - And confounden schul ben that wrogten flax, plattinge and webynge sotel thingis. - Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
19:9: Moreover - In addition to the calamities that will come upon the fishermen, the drying up of the river will affect all who are supported by that which the overflowing of its waters produced.
They that work in short flax - Egypt was celebrated anciently for producing flax in large quantities, and of a superior quality (see Exo 9:31; Kg1 10:28). The fine linen of Egypt which was manufactured from this is celebrated in Scripture Pro 7:16; Eze 27:7. The Egyptians had early carried the art of manufacturing linen to a great degree of perfection. As early as the exode of the Hebrews, we find that the art was known by which stuffs made of linen or other materials were curiously worked and embroidered. 'And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine-twined linen, made with needlework' (Exo 26:36; compare Exo 27:16; Exo 36:37). So Eze 27:7 : 'Fine linen, with broidered work from Egypt.' So also Martial refers to embroidery with the needle in Egypt:
Haec tibi Memphitis tellus dat munera; victa est
Pectine Niliaco jam Babylonis acus.
Martial, xiv. Ep. 50.
In regard to the "fineness" of the linen which was produced and made in Egypt, we may introduce a statement made by Pliny when speaking of the "nets" which were made there. 'So delicate,' says he, 'were some of them, that they would pass through a man's ring, and a single person could carry a sufficient number of them to surround a whole wood. Julius Lupus, who died while governor of Egypt, had some of those nets, each string of which consisted of 150 threads; a fact perfectly surprising to those who are not aware that the Rhodians preserve to this day, in the temple of Minerva, the remains of a linen corslet, presented to them by Amasis, king of Egypt, whose threads are composed each of 365 fibres.' (Pliny, xix. 1.) Herodotus also mentions this corslet (iii. 47), and also another presented by Amasis to the Lacedemonians, which had been carried off by the Samians: 'It was of linen, ornamented with numerous figures of animals, worked in gold and cotton.
Each thread of the corslet was worthy of admiration. For though very fine, every one was composed of 360 other threads, all distinct; the quality being similar to that dedicated to Minerva at Lindus, by the same monarch.' Pliny (xix. 1) mentions four kinds of linen that were particularly celebrated in Egypt - the Tanitic, the Pelusiac, the Butine, and the tentyritic. He also says that the quantity of flax cultivated in Egypt was accounted for, by their exporting linen to Arabia and India. It is now known, also, that the cloth used for enveloping the dead, and which is now found in abundance on the mummies, was "linen." This fact was long doubted, and it was until recently supposed by many that the cloth was made of cotton. This fact that it is linen was settled beyond dispute by some accurate experiments made by Dr. Ure, Mr. Bauer, and Mr. Thompson, with the aid of powerful microscopes.
It was found that linen fibres uniformly present a cylindrical form, transparent, and articulated, or jointed like a cane, while the fibres of cotton have the appearance of a flat ribbon, with a hem or border at the edge. In the mummy cloths, it was found, without exception, that the fibres were linen. Vast quantities of linen must, therefore, have been used. The linen of the mummy cloths is generally coarse. The warp usually contains about 90 threads in the inch; the woof about 44. Occasionally, however, very fine linen cloth is found, showing the skill with which the manufacture was executed. Sir John G. Wilkinson observes, that a piece of linen in his possession from Egypt had 540 (or 270 double) threads in one inch in the warp. Some of the cambric which is now manufactured has but 160 threads in the inch in the warp, and 140 in the woof. It is to be remembered, also, that the linen in Egypt was spun by hand, and without the aid of machinery (see, on this whole subject, Wilkinson's "Ancient Egyptians," vol. iii. pp. 113-142. Ed. Lond. 1837). The word rendered 'fine' here denotes, according to Gesenius, "combed or hatchelled." The word 'fine,' however, expresses the idea with sufficient accuracy. Fine linen was used for clothing; but was so expensive that it was worn chiefly by the rich and by princes Luk 16:19.
They that weave networks - Margin, 'White-works.' According to Gesenius the word הורי hô râ y means "white linen" - that which is fully bleached. The word הוד hô d means "a hole or cavern," but is not applied to cloth. The parallelism seems rather to require that the word should mean 'white,' or that which would correspond to 'fine,' or valuable; and it is not known that the Egyptians had the art of working lace from linen. Saadias supposes that "nets" are meant, as being made with holes or meshes; but it is evident that a finer work is intended than that.
Shall be confounded - Hebrew, 'Shall be ashamed.' That is, they shall be thrown out of employment, and not know what to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: work: Kg1 10:28; Pro 7:16; Eze 27:7, net works, or, white works
John Gill
19:9 Moreover they that work in fine flax,.... Of which they made fine linen cloth, and yarn, and was much wore by the Egyptians, and was the commodity of the country, and for which other nations traded with them, 3Kings 10:28 but now would have no flax to work, that being withered and gone which was sown by the sides of the brooks, Is 19:7 and no linen cloth or yarn to sell, and consequently in great confusion and distress, as they are here represented (l). The Targum renders the whole verse thus,
"they shall be confounded which work flax, which they comb, and of it weave nets;''
and so Jarchi and Kimchi interpret it, not of persons that wrought in flax, to make yarn or linen of it; but who combed it, to make nets of it, as follows:
and they that weave networks shall be confounded: because they would have no sale for their nets, the fishermen having no use for them, the rivers being dried up. The word for "networks" signifies "holes", because nets are made with holes large enough to let the water through, and so small that the fishes may not get out. Some render the word "white works" (m), white linen, white cloth, of which white garments are made, such as nobles and princes formerly wore; hence, in the Hebrew language, they are called by a name of the same root and signification; but the former sense seems best.
(l) is by us rendered "fine"; and so, Ben Melech says, in the Arabic language the best and finest linen is called and so says Kimchi in Sepher Shorash.; with which Schindler agrees, Arab. sericum or "muslin"; but it is a question whether this is of so early a date, and especially not fit to make nets of. De Dieu and Bochart think it denotes the colour of the linen, which was yellow, that being the best; but others render it "combed". (m) "et textores alborum operum", Junius & Tremellius, Piscator.
John Wesley
19:9 They - That make fine linen, which was one of their best commodities.
Robert Jamieson, A. R. Fausset and David Brown
19:9 fine flax--GESENIUS, for "fine," translates, "combed"; fine "linen" was worn by the rich only (Lk 16:19). Egypt was famous for it (Ex 9:31; 3Kings 10:28; Prov 7:16; Ezek 27:7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art in Egypt (Ex 26:36). The cloth now found on the mummies was linen, as is shown by the microscope. WILKINSON mentions linen from Egypt which has five hundred forty (or two hundred seventy double) threads in one inch in the warp; whereas some modern cambric has but a hundred sixty [BARNES].
networks--rather, white cloth (Esther 1:6; Esther 8:16).
19:1019:10: Եւ եղիցին ճարտարքն ամենայն լի՛ տրտմութեամբ. եւ ամենայն տարազագործք նոցա տրտմեսցին, եւ ցաւեսցին սիրտք իւրեանց։
10 Բոլոր արհեստաւորները տրտմութեամբ են համակուելու, բոլոր տարազագործները տխրելու են, եւ նրանց սրտերը ցաւելու են:
10 Անոր սիւները* պիտի կոտրտին Ու բոլոր վարձք առնողներուն հոգին պիտի տրտմի։
Եւ եղիցին ճարտարքն ամենայն լի տրտմութեամբ, եւ ամենայն տարազագործք նոցա տրտմեսցին, [279]եւ ցաւեսցին սիրտք իւրեանց:

19:10: Եւ եղիցին ճարտարքն ամենայն լի՛ տրտմութեամբ. եւ ամենայն տարազագործք նոցա տրտմեսցին, եւ ցաւեսցին սիրտք իւրեանց։
10 Բոլոր արհեստաւորները տրտմութեամբ են համակուելու, բոլոր տարազագործները տխրելու են, եւ նրանց սրտերը ցաւելու են:
10 Անոր սիւները* պիտի կոտրտին Ու բոլոր վարձք առնողներուն հոգին պիտի տրտմի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1019:10 и будут сокрушены сети, и все, которые содержат садки для живой рыбы, упадут в духе.
19:10 καὶ και and; even ἔσονται ειμι be οἱ ο the διαζόμενοι διαζομαι he; him ἐν εν in ὀδύνῃ οδυνη pain καὶ και and; even πάντες πας all; every οἱ ο the τὸν ο the ζῦθον ζυθος do; make λυπηθήσονται λυπεω grieve καὶ και and; even τὰς ο the ψυχὰς ψυχη soul πονέσουσιν πονεω toil
19:10 וְ wᵊ וְ and הָי֥וּ hāyˌû היה be שָׁתֹתֶ֖יהָ šāṯōṯˌeʸhā שָׁתֹת [uncertain] מְדֻכָּאִ֑ים mᵊḏukkāʔˈîm דכא oppress כָּל־ kol- כֹּל whole עֹ֥שֵׂי ʕˌōśê עשׂה make שֶׂ֖כֶר śˌeḵer שֶׂכֶר hire אַגְמֵי־ ʔaḡmê- אָגֵם grieved נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
19:10. et erunt inrigua eius flaccentia omnes qui faciebant lacunas ad capiendos piscesAnd its watery places shall be dry, all they shall mourn that made pools to take fishes.
10. And her pillars shall be broken in pieces, all they that work for hire grieved in soul.
19:10. And its irrigated places will begin to fail, with all those who make pools to take fish.
19:10. And they shall be broken in the purposes thereof, all that make sluices [and] ponds for fish.
And they shall be broken in the purposes thereof, all that make sluices [and] ponds for fish:

19:10 и будут сокрушены сети, и все, которые содержат садки для живой рыбы, упадут в духе.
19:10
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
διαζόμενοι διαζομαι he; him
ἐν εν in
ὀδύνῃ οδυνη pain
καὶ και and; even
πάντες πας all; every
οἱ ο the
τὸν ο the
ζῦθον ζυθος do; make
λυπηθήσονται λυπεω grieve
καὶ και and; even
τὰς ο the
ψυχὰς ψυχη soul
πονέσουσιν πονεω toil
19:10
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
שָׁתֹתֶ֖יהָ šāṯōṯˌeʸhā שָׁתֹת [uncertain]
מְדֻכָּאִ֑ים mᵊḏukkāʔˈîm דכא oppress
כָּל־ kol- כֹּל whole
עֹ֥שֵׂי ʕˌōśê עשׂה make
שֶׂ֖כֶר śˌeḵer שֶׂכֶר hire
אַגְמֵי־ ʔaḡmê- אָגֵם grieved
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
19:10. et erunt inrigua eius flaccentia omnes qui faciebant lacunas ad capiendos pisces
And its watery places shall be dry, all they shall mourn that made pools to take fishes.
19:10. And its irrigated places will begin to fail, with all those who make pools to take fish.
19:10. And they shall be broken in the purposes thereof, all that make sluices [and] ponds for fish.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Сети. В евр. тексте здесь поставлено слово schutoth - устои, но Orelli исправляет его на другое - schoteiha = ткачи от schota = ткать. Поэтому здесь слово сети можно заменить выражением: ткачи - последняя половина стиха у Condamin'a переведена так: "и все работники находятся в отчаянии".
Adam Clarke: Commentary on the Bible - 1831
19:10: And they shall be broken, etc. "Her stores" - שתתיה shathotheyha, αποθηκαι, granaries. - Aquila.
All that make sluices and ponds for fish "All that make a gain of pools for fish" - This obscure line is rendered by different interpreters in very different manners. Kimchi explains אגמי agmey as if it were the same with אגמה agemah, from Job 30:25, in which he is followed by some of the rabbins, and supported by the Septuagint: and שכר secher, which I translate gain, and which some take for nets or enclosures, the Septuagint render by ζυθον, strong drink or beer, which it is well known was much used in Egypt; and so likewise the Syriac, retaining the Hebrew word שכרא sekra. I submit these very different interpretations to the reader's judgment. The Version of the Septuagint is as follows:
Και παντες οἱ ποιουντες τον ζυθον λυπηθησονται, και τας ψυχας πονεσουσι· "And all they that make barley wine shall mourn, and be grieved in soul."
Albert Barnes: Notes on the Bible - 1834
19:10: And they shall be broken - There has been a great variety of opinion in regard to the interpretation of this verse, and much difficulty in the construction of the Hebrew words. The Vulgate renders it, 'And its wet places shall fail; all who make ponds to take fish.' The Septuagint, 'And all who make beer (ζύθον zuthon) shall lament, and shall afflict their souls.' This ζύθον zuthon was a sort of malt liquor made of fruits by fermentation, and was used in Egypt in the place of wine, since the grape did not flourish there. Jerome on this place says, that this was much used also in Dalmatia and Pannonia, and was commonly called "Sabaium." The Chaldee renders this, 'And the place where they weave cloth shall be trodden down, and the place where they make fish ponds, and where they collect waters, each one for his own life.' This variety of reading arises chiefly from the different modes of "pointing" the Hebrew words.
The word rendered 'broken' (מדכאים medâ kâ'iym) means "trodden down," from דכא dâ kâ' "to tread, or trample down," and agrees in the Hebrew with the word rendered 'purposes - the proposes shall be trodden down.' The word 'purposes' (שׁתתיה shâ toteyhâ) is found only in the plural, and is translated in Psa 11:3, 'foundations,' from שׁית shiyth, "foundation or pillar." According to this, it would mean that all "the pillars or foundations, that is, probably all the "nobles" of Egypt, would be trodden down. But this does not well suit the connection. Others derive it from שׁתה shâ tâ h, "to drink;" and suppose that it means that which is prepared for drink shall be trodden down or destroyed. Others suppose that it is derived from שׁתה shâ tâ h, "to weave," and that it refers to the places where they wove the cloth, that is, their looms; or to the places where they made their nets. And others suppose that it is not the "places" where they wove which are intended, but the "weavers themselves." Forerius supposes it to be derived from שׁתת shâ thath, "to place, lay," and that it refers to the "banks or dykes" that were made to retain the waters in the canals, and that these would be trodden down. This, it seems to me, is the most probable interpretation, as it suits the connection, and agrees with the derivation of the word. But the meaning cannot be certainly ascertained.
All that make sluices - There has been quite as great a variety in the intepretation of this passage as in the former. The word rendered 'sluices' (שׂכר s'eker), our translators understand in the sense of places where the water would be retained for fish ponds - made by artificial banks confining the waters that overflow from the Nile. This sense they have given to the word, as if it were derived from סכר sâ kar, "to shut up, to enclose." The Septuagint reads it as if it meant the Hebrew שׁכר shê kā r, or strong drink; and so also the Syriac renders it - as if from שׁכר shē kâ r, "to drink." There is no doubt that by a difference of pointing it may have this signification. But the most probable interpretation, perhaps, is that which derives it from שׂכר s'â kar, "to hire," and means that they made those places for reward, or for gain. They thus tolled for hire; and the prophet says, that they who thus made enclosures for fish in order to make a livelihood, would be trodden down - that is, they would fail of their purposes.
Ponds for fish - The word rendered 'fish' (נפשׁ nephesh), denotes properly any living thing ("see the margin"), but if the usual interpretation is given of this verse, it is evident that fish are intended. The description, therefore, in this entire passage, from verse fifth to verse tenth, is designed to denote the calamities which would come upon Egypt from the failure of the waters of the Nile; and the slightest knowledge of the importance of the Nile to that country will show that all these calamities would follow from such a failure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: purposes: Heb. foundations
make: Exo 7:19, Exo 8:5; Deu 11:10
for fish: or, of living things
John Gill
19:10 And they shall be broken in the purposes thereof,.... Meaning either the persons that work in flax, or in making nets; who shall be disappointed in their views, expectations, and designs, in bringing them to a good market, since there will be no buyers. The word for "purposes" signifies foundations, as in Ps 11:3 and may design dams and banks, that are made to keep in the water, which shall be broken down, and be of no service to answer the end; but Kimchi observes, that the word in the Talmudic language signifies "nets", as it does (n); and this seems to be most agreeable to the context; and then the words may be rendered, "and its nets shall be broken" (o); shall lie and rot for want of use:
all that make sluices and ponds for fish; or, "all that make an enclosure of ponds of soul" (p); or for delight and pleasure; that is, not only such shall be broken in their purposes, ashamed and confounded, and be dispirited, mourn and lament, whose business and employment it is to catch fish, or make nets for that end, and get their livelihood thereby; but even such who enclose a confluence of water, and make fishponds in their fields and gardens for their pleasure, will be disappointed; for their waters there will be dried up, and the fish die, as well as in the common rivers. The Septuagint version renders it, "and all they that make zythum shall grieve"; "zythum" was a sort of malt liquor of the ancients; and the word for "sluices" is of affinity with a word that is often used for strong drink; and so the Syriac version here,
"and all they shall be humbled that make strong drink, for the drink of the soul;''
or for men to drink for pleasure.
(n) T. Bab. Sabbat, fol. 124. 2. Bava Kama, fol. 117. 1. (o) "Et erunt retia ejus contrita", Pagninus, Montanus. (p) "omnes facientes clausuram stagnorum animae", Montanus.
John Wesley
19:10 Thereof - Of Egypt, or of the Egyptians. They shall lose their hopes; for the fishes in them shall die for want of water.
Robert Jamieson, A. R. Fausset and David Brown
19:10 in the purposes--rather, "the foundations," that is, "the nobles shall be broken" or brought low: so Is 3:1; Ps 11:3; compare Is 19:13, "The princes--the stay of the tribes. The Arabs call a prince "a pillar of the people" [MAURER]. "Their weaving-frames" [HORSLEY]. "Dykes" [BARNES].
all that make sluices, &c.--"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [HORSLEY]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [MAURER].
19:1119:11: Եւ յիմարեսցին իշխանքն Տայանու իմաստունք խորհրդականք թագաւորին. եւ յիմարեսցի՛ն խորհուրդք նոցա. զիա՞րդ ասիցէք ցարքայն՝ թէ որդիք իմաստնո՛ց եմք մեք, եւ որդիք թագաւորաց որ իսկզբանէն էին[9784]։ [9784] Ոմանք. Եւ յիմարասցին իշխանք։
11 Տայանի իշխանները՝ թագաւորի իմաստուն խորհրդականները, յիմարանալու են, նրանց ժողովը դառնալու է անմիտ: Էլ ինչպէ՞ս կ’ասէք արքային. «Իմաստունների զաւակներ ենք մենք, նախկին թագաւորների զաւակներ»:
11 Իրաւ որ Տայանիսին իշխանները յիմարներ են. Փարաւոնին իմաստուն խորհրդականներուն խորհուրդը անասնական է։Ի՞նչպէս Փարաւոնին կրնաք ըսել՝«Ես իմաստուններու որդի եմ, Ես հին թագաւորներու որդի եմ»։
Եւ յիմարեսցին`` իշխանքն Տայանու, իմաստունք խորհրդականք [280]թագաւորին, եւ յիմարեսցին խորհուրդք նոցա. զիա՞րդ ասիցէք ցարքայն`` թէ` Որդիք իմաստնոց եմք մեք, եւ որդիք թագաւորաց որ ի սկզբանէն էին:

19:11: Եւ յիմարեսցին իշխանքն Տայանու իմաստունք խորհրդականք թագաւորին. եւ յիմարեսցի՛ն խորհուրդք նոցա. զիա՞րդ ասիցէք ցարքայն՝ թէ որդիք իմաստնո՛ց եմք մեք, եւ որդիք թագաւորաց որ իսկզբանէն էին[9784]։
[9784] Ոմանք. Եւ յիմարասցին իշխանք։
11 Տայանի իշխանները՝ թագաւորի իմաստուն խորհրդականները, յիմարանալու են, նրանց ժողովը դառնալու է անմիտ: Էլ ինչպէ՞ս կ’ասէք արքային. «Իմաստունների զաւակներ ենք մենք, նախկին թագաւորների զաւակներ»:
11 Իրաւ որ Տայանիսին իշխանները յիմարներ են. Փարաւոնին իմաստուն խորհրդականներուն խորհուրդը անասնական է։Ի՞նչպէս Փարաւոնին կրնաք ըսել՝«Ես իմաստուններու որդի եմ, Ես հին թագաւորներու որդի եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1119:11 Так! обезумели князья Цоанские; совет мудрых советников фараоновых стал бессмысленным. Как скажете вы фараону: >
19:11 καὶ και and; even μωροὶ μωρος stupid ἔσονται ειμι be οἱ ο the ἄρχοντες αρχων ruling; ruler Τάνεως τανις the σοφοὶ σοφος wise σύμβουλοι συμβουλος advisor τοῦ ο the βασιλέως βασιλευς monarch; king ἡ ο the βουλὴ βουλη intent αὐτῶν αυτος he; him μωρανθήσεται μωραινω grow insipid; make insipid πῶς πως.1 how ἐρεῖτε ερεω.1 state; mentioned τῷ ο the βασιλεῖ βασιλευς monarch; king υἱοὶ υιος son συνετῶν συνετος comprehending; intelligent ἡμεῖς ημεις we υἱοὶ υιος son βασιλέων βασιλευς monarch; king τῶν ο the ἐξ εκ from; out of ἀρχῆς αρχη origin; beginning
19:11 אַךְ־ ʔaḵ- אַךְ only אֱוִלִים֙ ʔᵉwilîm אֱוִיל foolish שָׂ֣רֵי śˈārê שַׂר chief צֹ֔עַן ṣˈōʕan צֹעַן Zoan חַכְמֵי֙ ḥaḵmˌê חָכָם wise יֹעֲצֵ֣י yōʕᵃṣˈê יעץ advise פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh עֵצָ֖ה ʕēṣˌā עֵצָה counsel נִבְעָרָ֑ה nivʕārˈā בער be stupid אֵ֚יךְ ˈʔêḵ אֵיךְ how תֹּאמְר֣וּ tōmᵊrˈû אמר say אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh בֶּן־ ben- בֵּן son חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise אֲנִ֖י ʔᵃnˌî אֲנִי i בֶּן־ ben- בֵּן son מַלְכֵי־ malᵊḵê- מֶלֶךְ king קֶֽדֶם׃ qˈeḏem קֶדֶם front
19:11. stulti principes Taneos sapientes consiliarii Pharao dederunt consilium insipiens quomodo dicetis Pharaoni filius sapientium ego filius regum antiquorumThe princes of Tanis are become fools, the wise counsellors of Pharao have given foolish counsel: how will you say to Pharao: I am the son of the wise, the son of ancient kings?
11. The princes of Zoan are utterly foolish; the counsel of the wisest counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings?
19:11. The leaders of Tanis are foolish. The wise counselors of Pharaoh have given foolish counsel. How can you say to Pharaoh: “I am the son of wisemen, the son of the kings of antiquity?”
19:11. Surely the princes of Zoan [are] fools, the counsel of the wise counsellers of Pharaoh is become brutish: how say ye unto Pharaoh, I [am] the son of the wise, the son of ancient kings?
Surely the princes of Zoan [are] fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I [am] the son of the wise, the son of ancient kings:

19:11 Так! обезумели князья Цоанские; совет мудрых советников фараоновых стал бессмысленным. Как скажете вы фараону: <<я сын мудрецов, сын царей древних?>>
19:11
καὶ και and; even
μωροὶ μωρος stupid
ἔσονται ειμι be
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Τάνεως τανις the
σοφοὶ σοφος wise
σύμβουλοι συμβουλος advisor
τοῦ ο the
βασιλέως βασιλευς monarch; king
ο the
βουλὴ βουλη intent
αὐτῶν αυτος he; him
μωρανθήσεται μωραινω grow insipid; make insipid
πῶς πως.1 how
ἐρεῖτε ερεω.1 state; mentioned
τῷ ο the
βασιλεῖ βασιλευς monarch; king
υἱοὶ υιος son
συνετῶν συνετος comprehending; intelligent
ἡμεῖς ημεις we
υἱοὶ υιος son
βασιλέων βασιλευς monarch; king
τῶν ο the
ἐξ εκ from; out of
ἀρχῆς αρχη origin; beginning
19:11
אַךְ־ ʔaḵ- אַךְ only
אֱוִלִים֙ ʔᵉwilîm אֱוִיל foolish
שָׂ֣רֵי śˈārê שַׂר chief
צֹ֔עַן ṣˈōʕan צֹעַן Zoan
חַכְמֵי֙ ḥaḵmˌê חָכָם wise
יֹעֲצֵ֣י yōʕᵃṣˈê יעץ advise
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
עֵצָ֖ה ʕēṣˌā עֵצָה counsel
נִבְעָרָ֑ה nivʕārˈā בער be stupid
אֵ֚יךְ ˈʔêḵ אֵיךְ how
תֹּאמְר֣וּ tōmᵊrˈû אמר say
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
בֶּן־ ben- בֵּן son
חֲכָמִ֥ים ḥᵃḵāmˌîm חָכָם wise
אֲנִ֖י ʔᵃnˌî אֲנִי i
בֶּן־ ben- בֵּן son
מַלְכֵי־ malᵊḵê- מֶלֶךְ king
קֶֽדֶם׃ qˈeḏem קֶדֶם front
19:11. stulti principes Taneos sapientes consiliarii Pharao dederunt consilium insipiens quomodo dicetis Pharaoni filius sapientium ego filius regum antiquorum
The princes of Tanis are become fools, the wise counsellors of Pharao have given foolish counsel: how will you say to Pharao: I am the son of the wise, the son of ancient kings?
19:11. The leaders of Tanis are foolish. The wise counselors of Pharaoh have given foolish counsel. How can you say to Pharaoh: “I am the son of wisemen, the son of the kings of antiquity?”
19:11. Surely the princes of Zoan [are] fools, the counsel of the wise counsellers of Pharaoh is become brutish: how say ye unto Pharaoh, I [am] the son of the wise, the son of ancient kings?
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
11: Цоан, по-егип. Таан, ныне Сан (по LXX Танис), расположен был на восточном берегу второго с востока рукава Нила. Он был столицей нижнего Египта в эпоху Гиксоа и оставался таковой же при Исаии (ср. 30:4). Египетские мудрецы в древности славились по всему миру, а мудрецы столичного города, конечно, должны были пользоваться особым почетом. Мудрость эта или разные тайные знания передавались обыкновенно в касте жрецов по наследству - от отцов детям.

Сын царей древних. - Цари в Египте избирались, главным образом, из касты жрецов, почему древние писатели иногда называют фараонов священниками.
Adam Clarke: Commentary on the Bible - 1831
19:11: The counsel of the wise counselors of Pharaoh is become brutish "Have counseled a brutish counsel" - The sentence as it now stands in the Hebrew, is imperfect: it wants the verb. Archbishop Secker conjectures that the words יועצי פרעה yoatsey pharoh should be transposed; which would in some degree remove the difficulty. But it is to be observed, that the translator of the Vulgate seems to have found in his copy the verb יעצו yaatsu added after פרעה pharoh: Sapientes consiliarii Pharaonis dederunt consilium insipiens, "The wise counsellors of Pharaoh gave unwise counsel." This is probably the true reading: it is perfectly agreeable to the Hebrew idiom, makes the construction of the sentence clear, and renders the transposition of the words above mentioned unnecessary. - L.
Albert Barnes: Notes on the Bible - 1834
19:11: Surely the princes - The following verses, to Isa 19:16, are designed to describe further the calamities that were coming upon Egypt by a want of wisdom in their rulers. They would be unable to devise means to meet the impending calamities, and would actually increase the national misery by their unwise counsels. The word 'princes' here is taken evidently for the rulers or counselors of state.
Of Zoan - The Vulgate, Septuagint, and Chaldee, render this 'Tanis.' Zoan was doubtless the Tans of the Greeks (Herod. ii. 166), and was a city of Lower Egypt, built, according to Moses Num 13:22, seven years after Hebron. It is mentioned in Psa 78:12; Isa 19:11, Isa 19:13; Isa 30:4; Eze 30:14. It was at the entrance of the Tanitic mouth of the Nile, and gave name to it. Its ruins still exist, and there are seen there at present numerous blocks of granite, seven obelisks of granite, and a statue of Isis. It was the capital of the dynasty of the Tanitish kings until the time of Psammetichus; it was at this place principally that the miracles done by Moses were performed. 'Marvellous things did he in the sight of their fathers in the land of Egypt; in the field of Zoan' Psa 78:12. Its ruins are still called "San," a slight change of the word Zoan. The Ostium Taniticum is now the "Omm Faredje."
Are fools - They are unable to meet by their counsels the impending calamities. Perhaps their folly was evinced by their flattering their sovereign, and by exciting him to plans that tended to the ruin, rather than the welfare of the kingdom.
The wise counselors of Pharaoh - Pharaoh was the common name of the kings of Egypt in the same way as "Caesar" became afterward the common name of the Roman emperors - and the king who is here intended by Pharaoh is probably Psammetichus (see the note at Isa 19:4).
How say ye ... - Why do you "flatter" the monarch? Why remind him of his ancestry? Why attempt to inflate him with the conception of his own wisdom? This was, and is, the common practice of courtiers; and in this way kings are often led to measures most ruinous to their subjects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: the princes: Isa 19:3, Isa 19:13, Isa 29:14, Isa 44:25; Job 5:12, Job 5:13, Job 12:17; Psa 33:10; Jer 49:7; Eze 7:26; Co1 1:19, Co1 1:20
Zoan: Isa 30:4; Num 13:22; Psa 78:12, Psa 78:43; Eze 30:14
brutish: Psa 73:22, Psa 92:6; Pro 30:2; Jer 10:14, Jer 10:21
I am: Gen 41:38, Gen 41:39; Kg1 4:30; Act 7:22
Carl Friedrich Keil and Franz Delitzsch
19:11
The prophet now dwells upon the punishment which falls upon the pillars of the land, and describes it in Is 19:11-13 : "The princes of Zoan become mere fools, the wise counsellors of Pharaoh; readiness in counsel is stupefied. How can ye say to Pharaoh, I am a son of wise men, a son of kings of the olden time? Where are they then, thy wise men? Let them announce to thee, and know what Jehovah of hosts hath determined concerning Egypt. The princes of Zoan have become fools, the princes of Memphis are deceived; and they have led Egypt astray who are the corner-stone of its castes." The two constructives יעצי חכמי do not stand in a subordinate relation, but in a co-ordinate one (see at Ps 78:9 and Job 20:17; compare also 4Kings 17:13, Keri), viz., "the wise men, counsellors of Pharaoh,"
(Note: Pharaoh does not mean "the king" (equivalent to the Coptic π-ουρο), but according to Brugsch, "great house" (Upper Egyptian perâa, Lower Egyptian pher-âo; vid., aus dem Orient, i. 36). Lauth refers in confirmation of this to Horapollo, i. 62, ὄφις καὶ οἶκος μέγας ἐν μέσω αὐτοῦ σημαίνει βασιλέα, and explains this Coptic name for a king from that of the Οὐραῖος (βασιλίσκος) upon the head of the king, which was a specifically regal sign.)
so that the second noun is the explanatory permutative of the first. Zoan is the Tanis of primeval times (Num 13:22), which was situated on one of the arms through which the Nile flows into the sea (viz., the ostium Taniticum), and was the home from which two dynasties sprang. Noph (per aphaer. = Menoph, contracted into Moph in Hos 9:6) is Memphis, probably the seat of the Pharaohs in the time of Joseph, and raised by Psammetichus into the metropolis of the whole kingdom. The village of Mitrahenni still stands upon its ruins, with the Serapeum to the north-west.
(Note: What the lexicons say with reference to Zoan and Noph needs rectifying. Zoan (old Egyptian Zane, with the hieroglyphic of striding legs, Copt. 'Gane) points back to the radical idea of pelli or fugere; and according to the latest researches, to which the Turin papyrus No. 112 has led, it is the same as Αὔαρις (Ἄβαρις), which is said to mean the house of flight (Ha-uare), and was the seat of government under the Hykshōs. But Memphis is not equivalent to Ma-m-ptah, as Champollion assumed (although this city is unquestionably sometimes called Ha-ka-ptah, house of the essential being of Ptah); it is rather equivalent to Men-nefer (with the hieroglyphic of the pyramids), place of the good (see Brugsch, Histoire d'Egypte, i. 17). In the later language it is called pa-nuf or ma-nuf, which has the same meaning (Copt. nufi, good). Hence Moph is the contraction of the name commencing with ma, and Noph the abbreviation of the name commencing with ma or pa by the rejection of the local prefix; for we cannot for a moment think of Nup, which is the second district of Upper Egypt (Brugsch, Geogr. i. 66). Noph is undoubtedly Memphis.)
Consequently princes of Zoan and Memphis are princes of the chief cities of the land, and of the supposed primeval pedigree; probably priest-princes, since the wisdom of the Egyptian priest was of world-wide renown (Herod. ii. 77, 260), and the oldest kings of Egypt sprang from the priestly caste. Even in the time of Hezekiah, when the military caste had long become the ruling one, the priests once more succeeded in raising one of their own number, namely Sethos, to the throne of Sais. These magnates of Egypt, with their wisdom, would be turned into fools by the history of Egypt of the immediate future; and (this is the meaning of the sarcastic "how can ye say") they would no longer trust themselves to boast of their hereditary priestly wisdom, or their royal descent, when giving counsel to Pharaoh. They were the corner-stone of the shebâtim, i.e., of the castes of Egypt (not of the districts or provinces, νομοί); but instead of supporting and defending their people, it is now very evident that they only led them astray. התעוּ, as the Masora on Is 19:15 observes, has no Vav cop.
Geneva 1599
19:11 Surely the princes of (i) Zoan [are] fools, the counsel of the wise counsellors of Pharaoh is become senseless: how say ye to Pharaoh, I (k) [am] the son of the wise, the son of ancient kings?
(i) Called also Tanes, a famous city on the Nile.
(k) He notes the flatterers of Pharaoh: who persuaded the king that he was wise and noble, and that his house was ancient and so he flatters himself, saying I am wise.
John Gill
19:11 Surely the princes of Zoan are fools,.... Zoan was a very ancient city of Egypt, it was built within seven years of Hebron in the land of Judah, Num 13:22 here it was that the Lord did those miracles, by the hands of Moses and Aaron, before Pharaoh and his people, in order to oblige him to let Israel go, Ps 78:12 by which it appears that it was then the royal city, as it seems to have been now; since mention is made of the princes of it, who usually have their residence where the court is. The Targum, Septuagint, and Vulgate Latin versions, call it Tanis, which was the metropolis of one of the nomes or provinces of Egypt, called from it the Tanitic nome (q); near it was one of the gates of the Nile, which had from it the name of the Tanitic gate (r); the princes of this place, the lords of this nome, though they had princely education, acted a foolish part, in flattering their sovereign, as afterwards mentioned, and in putting him upon doing things destructive to his kingdom and subjects:
the counsel of the wise counsellors of Pharaoh is become brutish; the men of whose privy council were esteemed very wise, and greatly boasted of, and much confided in; and yet the counsel they gave him were such as made them look more like brutes than men:
how say ye unto Pharaoh; the then reigning prince, for Pharaoh was a name common to all the kings of Egypt. Some think their king Cethon is meant, said to be a very foolish king: others Psammiticus; which seems more likely; though there is no need to apply it to any particular king, they being used to say what follows to all their kings:
I am the son of the wise; suggesting that wisdom was natural and hereditary to him; though this may not merely respect his immediate ancestors, but remote ones, as Menes or Mizraim, the first king of Egypt, to whom is attributed the invention of arts and sciences; and his son Thoth, the same with Hermes, the Mercury of the Egyptians. The Septuagint, Syriac, and Arabic versions, make these words to be spoken by the wise counsellors of themselves, "we are the sons of wise men", and so the next clause; likewise Aben Ezra and Jarchi, also the Targum:
the son of ancient kings? according to these, it is spoken to Pharaoh thus, "and thou the son of kings of old"; of Ham, Mizraim, Thoth, &c.; the Egyptians boasted much of the antiquity of their kingdom and kings; and they say, from their first king Menes, to Sethon the priest of Vulcan, who lived about the time of this prophecy, were three hundred and forty one generations or ages of men, in which were as many kings and priests; and three hundred generations are equal to ten thousand years (s); and so many years, and more, their kings had reigned down to the prophet's time; which was all vain boasting, there being no manner of foundation for it. Vitringa renders it the son of ancient counsellors; this, as the former, being spoken by the counsellors, not of Pharaoh, but themselves.
(q) Herodot. l. 2. c. 166. Plin. l. 5. c. 9. Ptolem. Geogr. l. 4. c. 5. (r) Ptolem. ib. Plin. l. 5. c. 10. (s) Herodot. l. 2. c. 142.
John Wesley
19:11 Zoan - The chief city, in which the king and court frequently resided. How - Why do you put such foolish words into Pharaoh's mouth? I am the son - Wisdom is heredity and natural to me.
Robert Jamieson, A. R. Fausset and David Brown
19:11 Zoan--The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arms of the Nile, now San; it was one the Egyptian towns nearest to Palestine (Num 13:22), the scene of Moses' miracles (Ps 78:12, Ps 78:43). It, or else Memphis, was the capital under Sethos.
I am . . . son of the wise . . . kings--Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant by the expression, "son of the wise, and of ancient kings"; this was their favorite boast (HERODOTUS, 2.141; compare Amos 7:14; Acts 23:6; Phil 3:5). "Pharaoh" was the common name of all the kings: Sethos, probably, is here meant.
19:1219:12: Արդ՝ ո՞ւր են իմաստունքն քո. պատմեսցե՛ն քեզ եւ ասասցեն զի՞նչ խորհուրդ խորհեցաւ Տէր զօրութեանց ՚ի վերայ Եգիպտոսի։
12 Արդ, ո՞ւր են քո իմաստունները, թող պատմեն քեզ եւ ասեն, թէ ինչ խորհուրդ խորհեց Զօրութիւնների Տէրը Եգիպտոսի մասին:
12 Արդ՝ ո՞ւր են քու իմաստուններդ, Որ հիմա քեզի պատմեն ու իմացնեն*Թէ զօրքերու Տէրը ի՛նչ վճռեր է Եգիպտոսին համար։
Արդ ո՞ւր են իմաստունքն քո. պատմեսցեն քեզ եւ ասասցեն` զի՛նչ խորհուրդ խորհեցաւ Տէր զօրութեանց ի վերայ Եգիպտոսի:

19:12: Արդ՝ ո՞ւր են իմաստունքն քո. պատմեսցե՛ն քեզ եւ ասասցեն զի՞նչ խորհուրդ խորհեցաւ Տէր զօրութեանց ՚ի վերայ Եգիպտոսի։
12 Արդ, ո՞ւր են քո իմաստունները, թող պատմեն քեզ եւ ասեն, թէ ինչ խորհուրդ խորհեց Զօրութիւնների Տէրը Եգիպտոսի մասին:
12 Արդ՝ ո՞ւր են քու իմաստուններդ, Որ հիմա քեզի պատմեն ու իմացնեն*Թէ զօրքերու Տէրը ի՛նչ վճռեր է Եգիպտոսին համար։
zohrab-1805▾ eastern-1994▾ western am▾
19:1219:12 Где они? где твои мудрецы? пусть они теперь скажут тебе; пусть узн{а}ют, чт{о} Господь Саваоф определил о Египте.
19:12 ποῦ που.1 where? εἰσιν ειμι be νῦν νυν now; present οἱ ο the σοφοί σοφος wise σου σου of you; your καὶ και and; even ἀναγγειλάτωσάν αναγγελλω announce σοι σοι you καὶ και and; even εἰπάτωσαν επω say; speak τί τις.1 who?; what? βεβούλευται βουλευω intend; deliberate κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
19:12 אַיָּם֙ ʔayyˌām אֵי where אֵפֹ֣וא ʔēfˈô אֵפֹו then חֲכָמֶ֔יךָ ḥᵃḵāmˈeʸḵā חָכָם wise וְ wᵊ וְ and יַגִּ֥ידוּ yaggˌîḏû נגד report נָ֖א nˌā נָא yeah לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and יֵ֣דְע֔וּ yˈēḏᵊʕˈû ידע know מַה־ mah- מָה what יָּעַ֛ץ yyāʕˈaṣ יעץ advise יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service עַל־ ʕal- עַל upon מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
19:12. ubi sunt nunc sapientes tui adnuntient tibi et indicent quid cogitaverit Dominus exercituum super AegyptumWhere are now thy wise men? let them tell thee, and shew what the Lord of hosts hath purposed upon Egypt.
12. Where then are thy wise men? and let them tell thee now; and let them know what the LORD of hosts hath purposed concerning Egypt.
19:12. Where are your wisemen now? Let them announce it to you, and let them reveal what the Lord of hosts intends for Egypt.
19:12. Where [are] they? where [are] thy wise [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt.
Where [are] they? where [are] thy wise [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt:

19:12 Где они? где твои мудрецы? пусть они теперь скажут тебе; пусть узн{а}ют, чт{о} Господь Саваоф определил о Египте.
19:12
ποῦ που.1 where?
εἰσιν ειμι be
νῦν νυν now; present
οἱ ο the
σοφοί σοφος wise
σου σου of you; your
καὶ και and; even
ἀναγγειλάτωσάν αναγγελλω announce
σοι σοι you
καὶ και and; even
εἰπάτωσαν επω say; speak
τί τις.1 who?; what?
βεβούλευται βουλευω intend; deliberate
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
19:12
אַיָּם֙ ʔayyˌām אֵי where
אֵפֹ֣וא ʔēfˈô אֵפֹו then
חֲכָמֶ֔יךָ ḥᵃḵāmˈeʸḵā חָכָם wise
וְ wᵊ וְ and
יַגִּ֥ידוּ yaggˌîḏû נגד report
נָ֖א nˌā נָא yeah
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
יֵ֣דְע֔וּ yˈēḏᵊʕˈû ידע know
מַה־ mah- מָה what
יָּעַ֛ץ yyāʕˈaṣ יעץ advise
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
עַל־ ʕal- עַל upon
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
19:12. ubi sunt nunc sapientes tui adnuntient tibi et indicent quid cogitaverit Dominus exercituum super Aegyptum
Where are now thy wise men? let them tell thee, and shew what the Lord of hosts hath purposed upon Egypt.
19:12. Where are your wisemen now? Let them announce it to you, and let them reveal what the Lord of hosts intends for Egypt.
19:12. Where [are] they? where [are] thy wise [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt.
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
12: Пусть узнают - в евр. тексте: пусть внушат, разъяснят,
Adam Clarke: Commentary on the Bible - 1831
19:12: "Let them come" - Here too a word seems to have been left out of the text. After חכמיך chochameycha, thy wise men, two MSS., one ancient, add יבאו yibu, let them come; which, if we consider the form and construction of the sentence, has very much the appearance of being genuine: otherwise the connective conjunction at the beginning of the next member is not only superfluous but embarrassing. See also the Version of the Septuagint, in which the same deficiency is manifest.
Let them tell thee now "And let them declare" - For ידעו yidu, let them know, perhaps we ought to read יודיעו yodiu, let them make known. - Secker. The Septuagint and Vulgate favor this reading, ειπατωισαν, let them declare.
Albert Barnes: Notes on the Bible - 1834
19:12: Where are they? - This whole verse is an appeal by the prophet to the king of Egypt respecting the counselors and soothsayers of his kingdom. The sense is, 'a time of distress and danger is evidently coming upon Egypt. They pretend to be wise; and there is now occasion for all their wisdom, and opportunity to evince it. Let them show it. Let them declare what is coming upon the nation, and take proper measures to meet and remove it; and they will then demonstrate that it would be proper for Pharaoh to repose confidence in them.' But if they could not do this, then he should not suffer himself to be deluded, and his kingdom ruined, by their counsels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: where are thy: Isa 5:21, Isa 47:10-13; Jdg 9:38; Jer 2:28; Co1 1:20
let them: Isa 40:13, Isa 40:14, Isa 41:22, Isa 41:23, Isa 44:7; Job 11:6, Job 11:7; Rom 11:33, Rom 11:34
John Gill
19:12 Where are they? where are thy wise men?.... The magicians and soothsayers, the diviners and astrologers, who pretended, by their magic art and skill in judicial astrology, to foretell things to come: this is an address to the king of Egypt, who had such persons about him, and encouraged them, by consulting them on occasion, and rewarding them:
and let them tell thee now, and let them know what the Lord of hosts hath purposed upon Egypt; or, "against it"; let them tell, if they can, and make known unto thee the purposes of God's heart, the things he has resolved upon, even the calamities and punishments he will shortly inflict upon the Egyptians, of which he has given notice by his prophets.
Robert Jamieson, A. R. Fausset and David Brown
19:12 let them know--that is, How is it that, with all their boast of knowing the future [DIODORUS, 1.81], they do not know what Jehovah of hosts . . .
19:1319:13: Յիմարեցան իշխանք Տայանու, եւ բարձրացան իշխանքն Մեմփացւոց. եւ մոլորեցուսցեն զԵգիպտացիս ըստ ազգաց ազգաց իւրեանց[9785]։ [9785] Ոմանք. Պակասեցան իշխանք Տայանու, եւ հպատացան իշխ՛՛։ Ոսկան. Եւ մոլորեցուցին զԵգիպ՛՛։
13 Տայանի իշխանները յիմարացան, մեմփացիների իշխանները մեծամտացան, որոնք մոլորեցնելու են եգիպտացիներին՝ իրենց բոլոր ցեղերով:
13 Տայանիսին իշխանները յիմարացան. Մեմփիսին իշխանները խաբուեցան. Իր ցեղերուն գլխաւորները Եգիպտոսը մոլորեցուցին։
Յիմարեցան իշխանք Տայանու, եւ [281]բարձրացան իշխանքն Մեմփացւոց, եւ [282]մոլորեցուսցեն զԵգիպտացիսն ըստ ազգաց ազգաց իւրեանց:

19:13: Յիմարեցան իշխանք Տայանու, եւ բարձրացան իշխանքն Մեմփացւոց. եւ մոլորեցուսցեն զԵգիպտացիս ըստ ազգաց ազգաց իւրեանց[9785]։
[9785] Ոմանք. Պակասեցան իշխանք Տայանու, եւ հպատացան իշխ՛՛։ Ոսկան. Եւ մոլորեցուցին զԵգիպ՛՛։
13 Տայանի իշխանները յիմարացան, մեմփացիների իշխանները մեծամտացան, որոնք մոլորեցնելու են եգիպտացիներին՝ իրենց բոլոր ցեղերով:
13 Տայանիսին իշխանները յիմարացան. Մեմփիսին իշխանները խաբուեցան. Իր ցեղերուն գլխաւորները Եգիպտոսը մոլորեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1319:13 Обезумели князья Цоанские; обманулись князья Мемфисские, и совратил Египет с пути гл{а}вы племен его.
19:13 ἐξέλιπον εκλειπω leave off; cease οἱ ο the ἄρχοντες αρχων ruling; ruler Τάνεως τανις and; even ὑψώθησαν υψοω elevate; lift up οἱ ο the ἄρχοντες αρχων ruling; ruler Μέμφεως μεμφις and; even πλανήσουσιν πλαναω mislead; wander Αἴγυπτον αιγυπτος Aigyptos; Eyiptos κατὰ κατα down; by φυλάς φυλη tribe
19:13 נֹֽואֲלוּ֙ nˈôʔᵃlû יאל be foolish שָׂ֣רֵי śˈārê שַׂר chief צֹ֔עַן ṣˈōʕan צֹעַן Zoan נִשְּׁא֖וּ niššᵊʔˌû נשׁא beguile שָׂ֣רֵי śˈārê שַׂר chief נֹ֑ף nˈōf נֹף Memphis הִתְע֥וּ hiṯʕˌû תעה err אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt פִּנַּ֥ת pinnˌaṯ פִּנָּה corner שְׁבָטֶֽיהָ׃ šᵊvāṭˈeʸhā שֵׁבֶט rod
19:13. stulti facti sunt principes Taneos emarcuerunt principes Mempheos deceperunt Aegyptum angulum populorum eiusThe princes of Tanis are become fools, the princes of Memphis are gone astray, they have deceived Egypt, the stay of the people thereof.
13. The princes of Zoan are become fools, the princes of Noph are deceived; they have caused Egypt to go astray, that are the corner stone of her tribes.
19:13. The leaders of Tanis have become foolish. The leaders of Memphis have decayed. They have deceived Egypt, the corner of its people.
19:13. The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, [even they that are] the stay of the tribes thereof.
The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, [even they that are] the stay of the tribes thereof:

19:13 Обезумели князья Цоанские; обманулись князья Мемфисские, и совратил Египет с пути гл{а}вы племен его.
19:13
ἐξέλιπον εκλειπω leave off; cease
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Τάνεως τανις and; even
ὑψώθησαν υψοω elevate; lift up
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Μέμφεως μεμφις and; even
πλανήσουσιν πλαναω mislead; wander
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
κατὰ κατα down; by
φυλάς φυλη tribe
19:13
נֹֽואֲלוּ֙ nˈôʔᵃlû יאל be foolish
שָׂ֣רֵי śˈārê שַׂר chief
צֹ֔עַן ṣˈōʕan צֹעַן Zoan
נִשְּׁא֖וּ niššᵊʔˌû נשׁא beguile
שָׂ֣רֵי śˈārê שַׂר chief
נֹ֑ף nˈōf נֹף Memphis
הִתְע֥וּ hiṯʕˌû תעה err
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
פִּנַּ֥ת pinnˌaṯ פִּנָּה corner
שְׁבָטֶֽיהָ׃ šᵊvāṭˈeʸhā שֵׁבֶט rod
19:13. stulti facti sunt principes Taneos emarcuerunt principes Mempheos deceperunt Aegyptum angulum populorum eius
The princes of Tanis are become fools, the princes of Memphis are gone astray, they have deceived Egypt, the stay of the people thereof.
19:13. The leaders of Tanis have become foolish. The leaders of Memphis have decayed. They have deceived Egypt, the corner of its people.
19:13. The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, [even they that are] the stay of the tribes thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Мемфис, по-егип. Меннуфер, Меннуфэ (пристанище добрых) по-ассир. Мемпи, был другой столицей нижнего Египта.

Главы племен - в переводе с евр.: краеугольные камни (ср. 28:16) или основания племен или областей, из которых царство египетское образовалось и на которые впоследствии опять распалось.
Adam Clarke: Commentary on the Bible - 1831
19:13: Are deceived "They have caused," etc. - The text has וחתעו vehithu, And they have caused to err. Fifty of Kennicott's MSS., fifty-three of De Rossi's, and one of my own, ancient, thirty-two editions, and the Vulgate and Chaldee. omit the ו vau, and.
Stay "Pillars" - פנת pinnath, to be pointed as plural pinnoth, without doubt. So Grotius, and so the Chaldee.
Albert Barnes: Notes on the Bible - 1834
19:13: The princes of Zoan - (the note at Isa 19:11). This "repetition" is intensive and emphatic, and shows the deep conviction of the prophet of their folly. The design is to show that "all" the counselors on which the Egyptians depended were fools.
The princes of Noph - The Vulgate, the Septuagint, and the Chaldee, render this 'Memphis,' and there is no doubt that this is the city intended. The name Memphis may have easily arisen from Noph. It was written also "Moph," and hence, Memphis. It is called "Menouf" by the Copts and Arabians. According to Plutarch, the name Memphis means "the port of the good." The situation of Memphis has been a subject of considerable dispute, and has afforded matter for long and laborious investigation. Sicard and Shaw fix its site at Djezeh or Ghizeh, opposite to old Cairo. Pococke, D'Anville, Niebuhr, and other writers and travelers, place Memphis more in the direction of Mitraheny, about fifteen miles further south, on the banks of the Nile, at the entrance of the plain of the mummies, at the north of which the pyramids are placed. It was the residence of the ancient kings of Egypt until the time of the Ptolemies, who commonly resided at Alexandria. Memphis retained its splendor until it was conquered by the Arabians, about 641 a. d. At the supposed site of Memphis south of Ghizeh, there are large mounds of rubbish, a colossal statue sunk in the ground, and a few fragments of granite, which remain to test the existence of this renowned capital. In Strabo's time, although partly in ruins, it was yet a populous city, second only to Alexandria. The total disappearance of the ancient edifices of Memphis is easily accounted for by the circumstance, that the materials were employed for the building of adjacent cities. Fostal rose out of the ruins, and when that city was again deserted, these ruins migrated again to the more modern Cairo (see Robinson's "Bib. Researches," vol. i. p. 40).
They have also seduced Egypt - That is, they have by their counsels caused it to err, and have led it into its present embarrassment.
The stay ... - Hebrew, פנה pinnâ h - the "corner; that is, those who should have been the support. So the word is used to denote the head or leader of a people in Jdg 20:2, Jdg 20:14; Sa1 14:38; Psa 118:22; Isa 28:16; Zac 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: princes of Zoan: Isa 19:11; Rom 1:22
Noph: Jer 2:16, Jer 46:14, Jer 46:19; Eze 30:13
stay: or, governors, Heb. corners, Num 24:17; Sa1 14:38 *marg. Zac 10:4; Pe1 2:7
Geneva 1599
19:13 The princes of Zoan are become fools, the princes of (l) Noph are deceived; they have also seduced Egypt, [even they that are] the (m) support of its tribes.
(l) Or Memphis, Alexandria, and now called the great Cairo.
(m) The principal upholders of it are the main cause of their destruction.
John Gill
19:13 The princes of Zoan are become fools,.... Or infatuated, in their counsels to Pharaoh, and by giving heed to the magicians and diviners; See Gill on Is 19:11,
the princes of Noph are deceived; called Moph, in Hos 9:6 where our translation renders it Memphis; and so do the Septuagint and Vulgate Latin versions here; the Arabic version has it Menphis; the Syriac version Mophis; and the Targum Mephes; the city of Memphis is no doubt intended, which was the chief of the first of the nomes or provinces of Egypt, from whence it was called Memphites: it was the metropolis of upper Egypt, and the seat of their kings and princes; it was built by their first king Menes (t), or Mizraim, and had in it the famous temple of Vulcan; it continues to this day, and goes by the name of Alkair, or Grand Cairo:
they have also seduced Egypt; the princes of the above places, being deceived themselves by the diviners and astrologers, deceived the common people that inhabited the nomes and provinces where they dwelt; it being usual with such to follow their superiors in principle and practice:
even they that are the stay of the tribes thereof; or, "who are the corner of its tribes" (u); meaning the nomes or provinces of Egypt, especially the Tanitic and Memphitic nomes, whose provinces are mentioned; these are called tribes by the prophet, in the language of the Jews, which land were divided into tribes, as the land of Egypt was divided into nomes; and about this time it was divided into twelve kingdoms, as Israel was into twelve tribes: now, the princes of these tribes and kingdoms, who should have been as cornerstones, to which civil magistrates are compared, see Ps 118:22 the stay and support of the people, and should have kept them right, these led them wrong, into mistakes and errors.
(t) Ib. (Herodot. l. 2.) c. 99. (u) "angulus vel tribuum ejus"; so some in Vatablus.
John Wesley
19:13 Noph - Another chief city, and one of the kings seats, called also Moph, and by latter authors, Memphis. The stay - Their chief counsellors. Tribes - Of the provinces, which he calls by a title borrowed from the Hebrews, in whose language he spake and wrote this prophecy.
Robert Jamieson, A. R. Fausset and David Brown
19:13 Noph--called also Moph; Greek, Memphis (Hos 9:6); on the western bank of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of the kings, until the Ptolemies removed to Alexandria; the word means the "port of the good" [PLUTARCH]. The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion.
stay of . . . tribes--rather, "corner-stone of her castes" [MAURER], that is, the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its corner-stones (see on Is 19:10; Is 28:16; Ps 118:22; Num 24:17, Margin; Judg 20:2; 1Kings 14:28, Margin; Zech 10:4).
19:1419:14: Քանզի Տէր խառնեաց նոցա ոգի մոլորութեան, եւ մոլորեցուցին զԵգիպտոս յամենայն ՚ի գործս իւրեանց. որպէս մոլորիցի արբեալ՝ եւ որ փսխիցէն[9786]։ [9786] Բազումք. Յամենայն գործս իւր։
14 Տէրը մոլորութեան ոգի խառնեց նրանց, եւ նրանք Եգիպտոսն ամէն բանի մէջ մոլորեցրին այնպէս, ինչպէս մոլորւում է այն հարբածը, որ փսխում է:
14 Տէրը անոր մէջ մոլորութեան ոգի խառնեց Ու անոնք Եգիպտոսը իր ամէն գործի մէջ մոլորեցուցին, Ինչպէս փսխող գինովը կը մոլորի։
Քանզի Տէր խառնեաց նոցա ոգի մոլորութեան, եւ մոլորեցուցին զԵգիպտոս յամենայն գործս իւրեանց, որպէս մոլորիցի արբեալ որ փսխիցէն:

19:14: Քանզի Տէր խառնեաց նոցա ոգի մոլորութեան, եւ մոլորեցուցին զԵգիպտոս յամենայն ՚ի գործս իւրեանց. որպէս մոլորիցի արբեալ՝ եւ որ փսխիցէն[9786]։
[9786] Բազումք. Յամենայն գործս իւր։
14 Տէրը մոլորութեան ոգի խառնեց նրանց, եւ նրանք Եգիպտոսն ամէն բանի մէջ մոլորեցրին այնպէս, ինչպէս մոլորւում է այն հարբածը, որ փսխում է:
14 Տէրը անոր մէջ մոլորութեան ոգի խառնեց Ու անոնք Եգիպտոսը իր ամէն գործի մէջ մոլորեցուցին, Ինչպէս փսխող գինովը կը մոլորի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1419:14 Господь послал в него дух опьянения; и они ввели Египет в заблуждение во всех делах его, подобно тому, как пьяный бродит по блевотине своей.
19:14 κύριος κυριος lord; master γὰρ γαρ for ἐκέρασεν κεραννυμι mix αὐτοῖς αυτος he; him πνεῦμα πνευμα spirit; wind πλανήσεως πλανησις and; even ἐπλάνησαν πλαναω mislead; wander Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐν εν in πᾶσι πας all; every τοῖς ο the ἔργοις εργον work αὐτῶν αυτος he; him ὡς ως.1 as; how πλανᾶται πλαναω mislead; wander ὁ ο the μεθύων μεθυω get drunk καὶ και and; even ὁ ο the ἐμῶν εμος mine; my own ἅμα αμα at once; together
19:14 יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH מָסַ֥ךְ māsˌaḵ מסך mix בְּ bᵊ בְּ in קִרְבָּ֖הּ qirbˌāh קֶרֶב interior ר֣וּחַ rˈûₐḥ רוּחַ wind עִוְעִ֑ים ʕiwʕˈîm עִוְעִים wavering וְ wᵊ וְ and הִתְע֤וּ hiṯʕˈû תעה err אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in כָֽל־ ḵˈol- כֹּל whole מַעֲשֵׂ֔הוּ maʕᵃśˈēhû מַעֲשֶׂה deed כְּ kᵊ כְּ as הִתָּעֹ֥ות hittāʕˌôṯ תעה err שִׁכֹּ֖ור šikkˌôr שִׁכֹּור drunk בְּ bᵊ בְּ in קִיאֹֽו׃ qîʔˈô קִיא vomit
19:14. Dominus miscuit in medio eius spiritum vertiginis et errare fecerunt Aegyptum in omni opere suo sicut errat ebrius et vomensThe Lord hath mingled in the midst thereof the spirit of giddiness: and they have caused Egypt to err in all its works, as a drunken man staggereth and vomiteth.
14. The LORD hath mingled a spirit of perverseness in the midst of her: and they have caused Egypt to go astray in every work thereof, as a drunken man staggereth in his vomit.
19:14. The Lord has mixed a spirit of giddiness into its midst. And they have caused Egypt to err in all its works, like a drunken man who staggers and vomits.
19:14. The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken [man] staggereth in his vomit.
The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken [man] staggereth in his vomit:

19:14 Господь послал в него дух опьянения; и они ввели Египет в заблуждение во всех делах его, подобно тому, как пьяный бродит по блевотине своей.
19:14
κύριος κυριος lord; master
γὰρ γαρ for
ἐκέρασεν κεραννυμι mix
αὐτοῖς αυτος he; him
πνεῦμα πνευμα spirit; wind
πλανήσεως πλανησις and; even
ἐπλάνησαν πλαναω mislead; wander
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
ἔργοις εργον work
αὐτῶν αυτος he; him
ὡς ως.1 as; how
πλανᾶται πλαναω mislead; wander
ο the
μεθύων μεθυω get drunk
καὶ και and; even
ο the
ἐμῶν εμος mine; my own
ἅμα αμα at once; together
19:14
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
מָסַ֥ךְ māsˌaḵ מסך mix
בְּ bᵊ בְּ in
קִרְבָּ֖הּ qirbˌāh קֶרֶב interior
ר֣וּחַ rˈûₐḥ רוּחַ wind
עִוְעִ֑ים ʕiwʕˈîm עִוְעִים wavering
וְ wᵊ וְ and
הִתְע֤וּ hiṯʕˈû תעה err
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
כָֽל־ ḵˈol- כֹּל whole
מַעֲשֵׂ֔הוּ maʕᵃśˈēhû מַעֲשֶׂה deed
כְּ kᵊ כְּ as
הִתָּעֹ֥ות hittāʕˌôṯ תעה err
שִׁכֹּ֖ור šikkˌôr שִׁכֹּור drunk
בְּ bᵊ בְּ in
קִיאֹֽו׃ qîʔˈô קִיא vomit
19:14. Dominus miscuit in medio eius spiritum vertiginis et errare fecerunt Aegyptum in omni opere suo sicut errat ebrius et vomens
The Lord hath mingled in the midst thereof the spirit of giddiness: and they have caused Egypt to err in all its works, as a drunken man staggereth and vomiteth.
19:14. The Lord has mixed a spirit of giddiness into its midst. And they have caused Egypt to err in all its works, like a drunken man who staggers and vomits.
19:14. The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken [man] staggereth in his vomit.
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
14-15: Послал - в еврейском тексте: примешал, подлил.

В него, т. е. в страну Египетскую как бы в некоторый сосуд.

Дух опьянения - опьяняющую влагу. Скорее всего, это опьянение овладело советниками фараона, которые поэтому повели Египет не тою дорогою, какою ему нужно было идти.

Голова и хвост - начальники и подчиненные.

Пальма и трость - высший и низший классы общества.
Adam Clarke: Commentary on the Bible - 1831
19:14: In the midst thereof - בקרבם bekirbam; so the Septuagint, and perhaps more correctly." - Secker. So likewise the Chaldee.
Albert Barnes: Notes on the Bible - 1834
19:14: The Lord hath mingled - The word מסך mâ sak, "to mingle," is used commonly to denote the act of mixing spices with wine to make it more intoxicating Pro 9:2, Pro 9:5; Isa 5:22. Here it means that Yahweh has poured out into the midst of them a spirit of giddiness; that is, has produced consternation among them. National commotions and calamities are often thus traced to the overruling providence of God (see the note at Isa 19:2; compare Isa 10:5-6).
A perverse spirit - Hebrew, 'A spirit of perverseness.' The word rendered 'perverse' is derived from עוה ‛ â vâ h, "to be crooked or perverted." Here it means, that their counsels were unwise, land such as tended to error and ruin.
To err as a drunken man ... - This is a very striking figure. The whole nation was reeling to and fro, and unsettled in their counsels, as a man is who is so intoxicated as to reel and to vomit. Nothing could more strikingly express, first, the "fact" of their perverted counsels and plans, and secondly, God's deep abhorrence of the course which they were pursuing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: hath mingled: Isa 19:2, Isa 29:10, Isa 29:14, Isa 47:10, Isa 47:11; Kg1 22:20-23; Job 12:16; Eze 14:7-9; Th2 2:11
perverse spirit: Heb. spirit of perverseness
as a: Isa 28:7, Isa 28:8, Isa 29:9; Job 12:25; Jer 25:15, Jer 25:16, Jer 25:27, Jer 48:26
Carl Friedrich Keil and Franz Delitzsch
19:14
In Is 19:14 and Is 19:15 this state of confusion is more minutely described: "Jehovah hath poured a spirit of giddiness into the heart of Egypt, so that they have led Egypt astray in all its doing, as a drunken man wandereth about in his vomit. And there does not occur of Egypt any work, which worked, of head and tail, palm-branch and rush." The spirit which God pours out (as it also said elsewhere) is not only a spirit of salvation, but also a spirit of judgment. The judicial, penal result which He produces is here called עועים, which is formed from עועו (root עו, to curve), and is either contracted from עועוים, or points back to a supposed singular עועה (vid., Ewald, 158, b). The suffix in b'kribâh points to Egypt. The divine spirit of judgment makes use of the imaginary wisdom of the priestly caste, and thereby plunges the people, as it were, into the giddiness of intoxication. The prophet employs the hiphil התעה to denote the carefully considered actions of the leaders of the nation, and the niphal נתעה to denote the constrained actions of a drunken man, who has lost all self-control. The nation has been so perverted by false counsels and hopes, that it lies there like a drunken man in his own vomit, and gropes and rolls about, without being able to find any way of escape. "No work that worked," i.e., that averted trouble (עשׂה is as emphatic as in Dan 8:24), was successfully carried out by any one, either by the leaders of the nation or by the common people and their flatterers, either by the upper classes or by the mob.
Geneva 1599
19:14 The LORD hath mingled a (n) perverse spirit in the midst of it: and they have caused Egypt to err in every work of it, as a drunken [man] staggereth in his vomit.
(n) For the spirit of wisdom he has made them drunken and giddy with the spirit of error.
John Gill
19:14 The Lord hath mingled a perverse spirit in the midst thereof,.... A spirit of error, as the Targum, Septuagint, and Arabic versions; or of giddiness, as the Vulgate Latin: this he mingled in a cup for them, and poured it out, and gave them it to drink; and an intoxicating cup it was, such as men are made drunk with; to which the allusion is, as the last clause of the verse shows; so that the infatuation and want of wisdom in their counsels were from the Lord; who, because of the vain boasts of their wisdom in righteous judgment, gave them up to judicial blindness, stupidity, and folly:
and they have caused Egypt to err in every work thereof; both in religious and civil affairs, leading them into superstition and idolatry, to which they were of old inclined and addicted, and forming such schemes and projects, and putting them upon such works, as were very detrimental to the nation. Some think this refers to the twelve tyrants, who disagreeing among themselves, being actuated by a perverse spirit, greatly distracted the people; though rather it may refer to the times of Necho, and to his project in cutting a canal for the bringing of the Nile to the Red sea before mentioned, in which he lost several thousands of men without accomplishing it; and of his predecessor, in besieging Ashdod twenty nine years ere he took it (w):
as a drunken man staggereth in his vomit; who is so very drunk, that his head is quite giddy, and cannot walk upright, but staggers as he goes, and vomits as he staggers, and falls down, and is rolled in it, as the Targum; just like such a man were the princes and governors of the Egyptian provinces.
(w) Herodot. l. 2. c. 157, 158.
John Wesley
19:14 Mingled - Or, hath poured out or given them to drink. To err - In all their designs and undertakings. Staggereth - When he is so drunk, that he reels to and fro, and vomits up his drink.
Robert Jamieson, A. R. Fausset and David Brown
19:14 err in every work thereof--referring to the anarchy arising from their internal feuds. HORSLEY translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (Is 5:22; Prov 9:2, Prov 9:5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."
19:1519:15: Եւ մի՛ եւս եղիցի Եգիպտացւոցն գործ՝ մի՛ յետս եւ մի՛ յառաջ, մի՛ իսկզբանն եւ մի՛ ՚ի կատարածի։
15 Եւ թող եգիպտացիներն այլեւս գործ չունենան՝ ո՛չ յետոյ եւ ո՛չ էլ առաջ[20], ո՛չ սկզբում եւ ո՛չ էլ վերջում:[20] 20. Եբրայերէնում՝ եգիպտացիները թող խորհրդական չունենան, ո՛չ մեծ եւ ո՛չ փոքր:
15 Եգիպտոսի մէջ գործ պիտի չըլլայ, Որ գլուխ կամ պոչ եղողը Արմաւենիի ոստ կամ կնիւն գործէ։
Եւ մի՛ եւս եղիցի Եգիպտացւոցն գործ` [283]մի՛ յետս եւ մի՛ յառաջ, մի՛ ի սկզբանն եւ մի՛ ի կատարածի:

19:15: Եւ մի՛ եւս եղիցի Եգիպտացւոցն գործ՝ մի՛ յետս եւ մի՛ յառաջ, մի՛ իսկզբանն եւ մի՛ ՚ի կատարածի։
15 Եւ թող եգիպտացիներն այլեւս գործ չունենան՝ ո՛չ յետոյ եւ ո՛չ էլ առաջ[20], ո՛չ սկզբում եւ ո՛չ էլ վերջում:
[20] 20. Եբրայերէնում՝ եգիպտացիները թող խորհրդական չունենան, ո՛չ մեծ եւ ո՛չ փոքր:
15 Եգիպտոսի մէջ գործ պիտի չըլլայ, Որ գլուխ կամ պոչ եղողը Արմաւենիի ոստ կամ կնիւն գործէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1519:15 И не будет в Египте такого дела, которое совершить умели бы голова и хвост, пальма и трость.
19:15 καὶ και and; even οὐκ ου not ἔσται ειμι be τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian ἔργον εργον work ὃ ος who; what ποιήσει ποιεω do; make κεφαλὴν κεφαλη head; top καὶ και and; even οὐράν ουρα tail ἀρχὴν αρχη origin; beginning καὶ και and; even τέλος τελος completion; sales tax
19:15 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be לְ lᵊ לְ to מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt מַֽעֲשֶׂ֑ה mˈaʕᵃśˈeh מַעֲשֶׂה deed אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲשֶׂ֛ה yaʕᵃśˈeh עשׂה make רֹ֥אשׁ rˌōš רֹאשׁ head וְ wᵊ וְ and זָנָ֖ב zānˌāv זָנָב tail כִּפָּ֥ה kippˌā כִּפָּה shoot וְ wᵊ וְ and אַגְמֹֽון׃ ס ʔaḡmˈôn . s אַגְמֹון rush
19:15. et non erit Aegypto opus quod faciat caput et caudam incurvantem et refrenantemAnd there shall be no work for Egypt, to make head or tail, him that bendeth down, or that holdeth back.
15. Neither shall there be for Egypt any work, which head or tail, palm branch or rush, may do.
19:15. And there will be no work for Egypt that would produce a head or a tail, one who bows down or one who refrains from bowing down.
19:15. Neither shall there be [any] work for Egypt, which the head or tail, branch or rush, may do.
Neither shall there be [any] work for Egypt, which the head or tail, branch or rush, may do:

19:15 И не будет в Египте такого дела, которое совершить умели бы голова и хвост, пальма и трость.
19:15
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
ἔργον εργον work
ος who; what
ποιήσει ποιεω do; make
κεφαλὴν κεφαλη head; top
καὶ και and; even
οὐράν ουρα tail
ἀρχὴν αρχη origin; beginning
καὶ και and; even
τέλος τελος completion; sales tax
19:15
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
לְ lᵊ לְ to
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
מַֽעֲשֶׂ֑ה mˈaʕᵃśˈeh מַעֲשֶׂה deed
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
יַעֲשֶׂ֛ה yaʕᵃśˈeh עשׂה make
רֹ֥אשׁ rˌōš רֹאשׁ head
וְ wᵊ וְ and
זָנָ֖ב zānˌāv זָנָב tail
כִּפָּ֥ה kippˌā כִּפָּה shoot
וְ wᵊ וְ and
אַגְמֹֽון׃ ס ʔaḡmˈôn . s אַגְמֹון rush
19:15. et non erit Aegypto opus quod faciat caput et caudam incurvantem et refrenantem
And there shall be no work for Egypt, to make head or tail, him that bendeth down, or that holdeth back.
19:15. And there will be no work for Egypt that would produce a head or a tail, one who bows down or one who refrains from bowing down.
19:15. Neither shall there be [any] work for Egypt, which the head or tail, branch or rush, may do.
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
19:15: The head or tail, branch or rush - R. D. Kimchi says, there are some who suppose that these words mean the dragon's head and tail; and refer to all those who are conversant in astronomy, astrology, etc.
Albert Barnes: Notes on the Bible - 1834
19:15: Neither shall there be any work - The sense is, that there shall be such discord that no man, whether a prince, a politician, or a priest, shall be able to give any advice, or form any plan for the national safety and security, which shall be successful.
Which the head or tail - High or low; strong or weak: those in office and those out of office; all shall be dispirited and confounded. Rosenmuller understands by the head here, the "political" orders of the nation, and by the tail the "sacerdotal" ranks. But the meaning more probably is, the highest and the lowest ranks - all the politicians, and priests, and princes, on the one hand, as the prophet had just stated Isa 19:11-15; and all the artificers, fishermen, etc., on the other, as he had stated Isa 19:8-10. This verse, therefore, is a "summing up" of all he had said about the calamities that were coming upon them.
Branch or rush - See these words explained in the note at Isa 9:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Isa 9:14, Isa 9:15; Psa 128:2; Pro 14:23; Hab 3:17; Hag 1:11; Th1 4:11, Th1 4:12
Geneva 1599
19:15 Neither shall there be [any] work for Egypt, which the head or tail, branch or rush, may (o) perform.
(o) Neither the great or the small, the strong or the weak.
John Gill
19:15 Neither shall there be any work for Egypt,.... No trade or business to carry on; their rivers being dried up, there was no flax to work with, and fine linen was a principal commodity of Egypt; nor any fish to catch, or rushes to make paper of, as before observed: or it would not be in the power of their hands to deliver themselves from the Assyrians that should come against them; and that they should be deprived of wisdom and counsel, and be at their wits' end, not knowing what to do, or what step to take:
which the head or tail, branch or rush, may do: high or low, strong or weak, all ranks and orders of men shall have nothing to do; all shall be weak and dispirited, and void of counsel. By the "head" and "branch" may be meant the king and his nobles; and by the "tail" and "rush" the common people; see Is 9:14. The Targum interprets the whole of their chief men thus,
"and the Egyptians shall have no king to reign, nor prince, noble, governor, or ruler.''
Jarchi explains it of the magicians, astrologers, and stargazers of Egypt, who, with all their boasted knowledge and wisdom, should not be able either to foresee or prevent the evil coming upon them.
John Wesley
19:15 Head, &c. - All people, both high and low, shall be at their wits end.
Robert Jamieson, A. R. Fausset and David Brown
19:15 work for Egypt--nothing which Egypt can do to extricate itself from the difficulty.
head or tail--high or low (Is 19:11-15, and Is 19:8-10).
branch or rush--the lofty palm branch or the humble reed (Is 9:14-15; Is 10:33-34).
19:1619:16: Յաւուր յայնմիկ եղիցին Եգիպտացիք իբրեւ զկանա՛յս դողացեալք եւ զարհուրեալք յերեսաց ձեռին Տեառն զօրութեանց՝ զոր արկցէ ինքնին ՚ի վերայ նոցա։
16 Այն օրը եգիպտացիները պիտի դառնան կանանց նման՝ դողալով եւ զարհուրելով Զօրութիւնների տիրոջ ձեռքից, որ երկարելու է նրանց վրայ:
16 Այն օրը Եգիպտոս կիներու պէս պիտի ըլլայ Ու պիտի դողայ եւ զարհուրի Զօրքերու Տէրոջը ձեռքին շարժումէն, Որ պիտի բարձրացնէ անոր վրայ։
Յաւուր յայնմիկ եղիցին Եգիպտացիք իբրեւ զկանայս` դողացեալք եւ զարհուրեալք յերեսաց ձեռին Տեառն զօրութեանց` զոր արկցէ ինքնին ի վերայ նոցա:

19:16: Յաւուր յայնմիկ եղիցին Եգիպտացիք իբրեւ զկանա՛յս դողացեալք եւ զարհուրեալք յերեսաց ձեռին Տեառն զօրութեանց՝ զոր արկցէ ինքնին ՚ի վերայ նոցա։
16 Այն օրը եգիպտացիները պիտի դառնան կանանց նման՝ դողալով եւ զարհուրելով Զօրութիւնների տիրոջ ձեռքից, որ երկարելու է նրանց վրայ:
16 Այն օրը Եգիպտոս կիներու պէս պիտի ըլլայ Ու պիտի դողայ եւ զարհուրի Զօրքերու Տէրոջը ձեռքին շարժումէն, Որ պիտի բարձրացնէ անոր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1619:16 В тот день Египтяне будут подобны женщинам, и вострепещут и убоятся движения руки Господа Саваофа, которую Он поднимет на них.
19:16 τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσονται ειμι be οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ὡς ως.1 as; how γυναῖκες γυνη woman; wife ἐν εν in φόβῳ φοβος fear; awe καὶ και and; even ἐν εν in τρόμῳ τρομος trembling ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the χειρὸς χειρ hand κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἣν ος who; what αὐτὸς αυτος he; him ἐπιβαλεῖ επιβαλλω impose; cast on αὐτοῖς αυτος he; him
19:16 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יִֽהְיֶ֥ה yˈihyˌeh היה be מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt כַּ ka כְּ as † הַ the נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman וְ wᵊ וְ and חָרַ֣ד׀ ḥārˈaḏ חרד tremble וּ û וְ and פָחַ֗ד fāḥˈaḏ פחד tremble מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face תְּנוּפַת֙ tᵊnûfˌaṯ תְּנוּפָה offering יַד־ yaḏ- יָד hand יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֖וּא hˌû הוּא he מֵנִ֥יף mēnˌîf נוף swing עָלָֽיו׃ ʕālˈāʸw עַל upon
19:16. in die illa erit Aegyptus quasi mulieres et stupebunt et timebunt a facie commotionis manus Domini exercituum quam ipse movebit super eamIn that day Egypt shall be like unto women, and they shall be amazed, and afraid, because of the moving of the hand of the Lord of hosts, which he shall move over it.
16. It In that day shall Egypt be like unto women: and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.
19:16. In that day, Egypt will be like women, and they will be stupefied and fearful before the presence of the shaking hand of the Lord of hosts, the hand which he will move over them.
19:16. In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it:

19:16 В тот день Египтяне будут подобны женщинам, и вострепещут и убоятся движения руки Господа Саваофа, которую Он поднимет на них.
19:16
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσονται ειμι be
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ὡς ως.1 as; how
γυναῖκες γυνη woman; wife
ἐν εν in
φόβῳ φοβος fear; awe
καὶ και and; even
ἐν εν in
τρόμῳ τρομος trembling
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
χειρὸς χειρ hand
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἣν ος who; what
αὐτὸς αυτος he; him
ἐπιβαλεῖ επιβαλλω impose; cast on
αὐτοῖς αυτος he; him
19:16
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
יִֽהְיֶ֥ה yˈihyˌeh היה be
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
כַּ ka כְּ as
הַ the
נָּשִׁ֑ים nnāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
חָרַ֣ד׀ ḥārˈaḏ חרד tremble
וּ û וְ and
פָחַ֗ד fāḥˈaḏ פחד tremble
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
תְּנוּפַת֙ tᵊnûfˌaṯ תְּנוּפָה offering
יַד־ yaḏ- יָד hand
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֖וּא hˌû הוּא he
מֵנִ֥יף mēnˌîf נוף swing
עָלָֽיו׃ ʕālˈāʸw עַל upon
19:16. in die illa erit Aegyptus quasi mulieres et stupebunt et timebunt a facie commotionis manus Domini exercituum quam ipse movebit super eam
In that day Egypt shall be like unto women, and they shall be amazed, and afraid, because of the moving of the hand of the Lord of hosts, which he shall move over it.
19:16. In that day, Egypt will be like women, and they will be stupefied and fearful before the presence of the shaking hand of the Lord of hosts, the hand which he will move over them.
19:16. In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it.
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
16-25. Испытавши всякие бедствия, Египет придет к убеждению в том, что эти бедствия посланы на него Всемогущим Богом и с трепетом преклонится пред Богом истинным и Его избранным народом. Сначала несколько городов признают власть Всевышнего, а потом и весь Египет станет страной истинного Богопочитания. Господь станет относиться к египтянам так, как прежде относился к еврейскому народу, - то милостиво, то со гневом. Это обращение Египта к Господу побудит и другие народы поступить так же. По представлению пророка, и Ассур уверует в Бога истинного, так что Египет, Ассирия и Израиль составят великий тройственный союз, в котором утвердится истинное общение с Богом.

В тот день, т. е. после вышеперечисленных бедствий.

Убоятся - т. е. поймут, что Господь - есть действительно Единый Всемогущий Бог.
Adam Clarke: Commentary on the Bible - 1831
19:16: Shall Egypt be "The Egyptians shall be" - יהיו yihyu, they shall be, plural, MS. Bodl. Septuagint, and Chaldee. This is not proposed as an emendation, for either form is proper.
Albert Barnes: Notes on the Bible - 1834
19:16: In that day shall Egypt be like unto women - Timid; fearful; alarmed. The Hebrews often, by this comparison, express great fear and consternation Jer 51:30; Nah 3:13.
Because of the shaking of the hand - The shaking of the hand is an indication of threatening or punishment (note, Isa 10:32; Isa 11:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: like: Isa 30:17; Psa 48:6; Jer 30:5-7, Jer 50:37, Jer 51:30; Nah 3:13
the shaking: Isa 10:32, Isa 11:15, Isa 30:30-32; Zac 2:9
Carl Friedrich Keil and Franz Delitzsch
19:16
The result of all these plagues, which were coming upon Egypt, would be fear of Jehovah and of the people of Jehovah. "In that day will the Egyptians become like women, and tremble and be alarmed at the swinging of the hand of Jehovah of hosts, which He sets in motion against it. And the land of Judah becomes a shuddering for Egypt; as often as they mention this against Egypt, it is alarmed, because of the decree of Jehovah of hosts, that He suspendeth over it." The swinging (tenuphâh) of the hand (Is 30:32) points back to the foregoing judgments, which have fallen upon Egypt blow after blow. These humiliations make the Egyptians as soft and timid as women (tert. compar., not as in Is 13:7-8; Is 21:3-4). And the sacred soil of Judah ('adâmâh, as in Is 14:1-2; Is 32:13), which Egypt has so often made the scene of war, throws them into giddiness, into agitation at the sight of terrors, whenever it is mentioned (אשׁר כּל, cf., 1Kings 2:13, lit., "whoever," equivalent to "as often as any one," Ewald, 337, 3, f; חגּא is written according to the Aramaean form, with Aleph for He, like זרא) in Num 11:20, קרחא in Ezek. 37:31, compare כּלּא, Ezek 36:5, and similar in form to חפה in Is 4:5).
The author of the plagues is well known to them, their faith in the idols is shaken, and the desire arises in their heart to avert fresh plagues by presents to Jehovah.
John Gill
19:16 In that day shall Egypt be like unto women,.... Weak and feeble, as the Targum; fearful and timorous, even their military force; and devoid of wisdom, even their princes and nobles:
and it shall be afraid and fear because of the shaking of the hand of the Lord of hosts, which he shaketh over it: which the Lord may be said to do, when he lifts up his rod, and holds it over a people, and threatens them with ruin and destruction; perhaps this may refer to what was done in Judea by Sennacherib's army, which was an intimation to the Egyptians that their turn was next; and if the shaking of the Lord's hand over a people is so terrible, what must the weight of it be? Some think there is an allusion to Moses's shaking his rod over the Red sea when the Egyptians were drowned, in which the hand or power of the Lord was so visibly seen, and which now might be called to mind. Ben Melech observes, that when one man calls to another, he waves his hand to him to come to him; so here it is as if the Lord waved with his hand to the enemy to come and fight against Egypt, which caused fear and dread.
John Wesley
19:16 Women - Feeble and fearful. Because - Because they shall perceive that they do not fight with men only, but with the Lord of hosts, who now lifts up his hand against them, as he did against their forefathers.
Robert Jamieson, A. R. Fausset and David Brown
19:16 like . . . women--timid and helpless (Jer 51:30; Nahum 3:13).
shaking of . . . hand--His judgments by means of the invaders (Is 10:5, Is 10:32; Is 11:15).
19:1719:17: Եւ եղիցի երկիրն Հրէաստանի ՚ի խրտուի՛լ Եգիպտացւոցն. եւ ամենայն որ անուանեսցէ զանուն երկրին առ նոսա, զարհուրեսցին վասն խորհրդին զոր խորհեցաւ Տէր զօրութեանց ՚ի վերայ նորա[9787]։ [9787] Ոսկան. Վասն խորհրդոյն զոր։ Ոմանք. Տէր զօրութեանց ՚ի վերայ նոցա։
17 Իսկ Հրէաստան երկիրը պիտի ահի մատնի եգիպտացիներին, եւ ամէնքն էլ, ովքեր այդ երկրի անունը տալու լինեն նրանց մօտ, պիտի սարսափեն այն խորհրդից, որ Զօրութիւնների Տէրը խորհեց իրենց մասին:
17 Յուդային երկիրը Եգիպտացիներուն արհաւիրք պիտի ըլլայ։Ով որ զանիկա յիշէ՝ պիտի վախնայ Զօրքերու Տէրոջը խորհուրդին պատճառով, Որ անոր դէմ սահմաներ է։
Եւ եղիցի երկիրն Հրէաստանի ի խրտուիլ Եգիպտացւոցն. եւ ամենայն որ անուանեսցէ զանուն երկրին առ նոսա, զարհուրեսցին վասն խորհրդին զոր խորհեցաւ Տէր զօրութեանց ի վերայ նորա:

19:17: Եւ եղիցի երկիրն Հրէաստանի ՚ի խրտուի՛լ Եգիպտացւոցն. եւ ամենայն որ անուանեսցէ զանուն երկրին առ նոսա, զարհուրեսցին վասն խորհրդին զոր խորհեցաւ Տէր զօրութեանց ՚ի վերայ նորա[9787]։
[9787] Ոսկան. Վասն խորհրդոյն զոր։ Ոմանք. Տէր զօրութեանց ՚ի վերայ նոցա։
17 Իսկ Հրէաստան երկիրը պիտի ահի մատնի եգիպտացիներին, եւ ամէնքն էլ, ովքեր այդ երկրի անունը տալու լինեն նրանց մօտ, պիտի սարսափեն այն խորհրդից, որ Զօրութիւնների Տէրը խորհեց իրենց մասին:
17 Յուդային երկիրը Եգիպտացիներուն արհաւիրք պիտի ըլլայ։Ով որ զանիկա յիշէ՝ պիտի վախնայ Զօրքերու Տէրոջը խորհուրդին պատճառով, Որ անոր դէմ սահմաներ է։
zohrab-1805▾ eastern-1994▾ western am▾
19:1719:17 Земля Иудина сделается ужасом для Египта; кто вспомнит о ней, тот затрепещет от определения Господа Саваофа, которое Он постановил о нем.
19:17 καὶ και and; even ἔσται ειμι be ἡ ο the χώρα χωρα territory; estate τῶν ο the Ιουδαίων ιουδαιος Judean τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian εἰς εις into; for φόβητρον φοβητρον horror πᾶς πας all; every ὃς ος who; what ἐὰν εαν and if; unless ὀνομάσῃ ονομαζω name αὐτὴν αυτος he; him αὐτοῖς αυτος he; him φοβηθήσονται φοβεω afraid; fear διὰ δια through; because of τὴν ο the βουλήν βουλη intent ἣν ος who; what βεβούλευται βουλευω intend; deliberate κύριος κυριος lord; master ἐπ᾿ επι in; on αὐτήν αυτος he; him
19:17 וְ֠ wᵊ וְ and הָיְתָה hāyᵊṯˌā היה be אַדְמַ֨ת ʔaḏmˌaṯ אֲדָמָה soil יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah לְ lᵊ לְ to מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to חָגָּ֔א ḥoggˈā חָגָּא shame כֹּל֩ kˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַזְכִּ֥יר yazkˌîr זכר remember אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] אֵלָ֖יו ʔēlˌāʸw אֶל to יִפְחָ֑ד yifḥˈāḏ פחד tremble מִ mi מִן from פְּנֵ֗י ppᵊnˈê פָּנֶה face עֲצַת֙ ʕᵃṣˌaṯ עֵצָה counsel יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֖וּא hˌû הוּא he יֹועֵ֥ץ yôʕˌēṣ יעץ advise עָלָֽיו׃ ס ʕālˈāʸw . s עַל upon
19:17. et erit terra Iuda Aegypto in festivitatem omnis qui illius fuerit recordatus pavebit a facie consilii Domini exercituum quod ipse cogitavit super eamAnd the land of Juda shall be a terror to Egypt: everyone that shall remember it shall tremble because of the counsel of the Lord of hosts, which he hath determined concerning it.
17. And the land of Judah shall become a terror unto Egypt, every one to whom mention is made thereof shall be afraid, because of the purpose of the LORD of hosts, which he purposeth against it.
19:17. And the land of Judah will be a dread to Egypt. Everyone who thinks about it will be terrified before the presence of the plan of the Lord of hosts, the plan which he has decided concerning them.
19:17. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.
And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it:

19:17 Земля Иудина сделается ужасом для Египта; кто вспомнит о ней, тот затрепещет от определения Господа Саваофа, которое Он постановил о нем.
19:17
καὶ και and; even
ἔσται ειμι be
ο the
χώρα χωρα territory; estate
τῶν ο the
Ιουδαίων ιουδαιος Judean
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
εἰς εις into; for
φόβητρον φοβητρον horror
πᾶς πας all; every
ὃς ος who; what
ἐὰν εαν and if; unless
ὀνομάσῃ ονομαζω name
αὐτὴν αυτος he; him
αὐτοῖς αυτος he; him
φοβηθήσονται φοβεω afraid; fear
διὰ δια through; because of
τὴν ο the
βουλήν βουλη intent
ἣν ος who; what
βεβούλευται βουλευω intend; deliberate
κύριος κυριος lord; master
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
19:17
וְ֠ wᵊ וְ and
הָיְתָה hāyᵊṯˌā היה be
אַדְמַ֨ת ʔaḏmˌaṯ אֲדָמָה soil
יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah
לְ lᵊ לְ to
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
חָגָּ֔א ḥoggˈā חָגָּא shame
כֹּל֩ kˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַזְכִּ֥יר yazkˌîr זכר remember
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
אֵלָ֖יו ʔēlˌāʸw אֶל to
יִפְחָ֑ד yifḥˈāḏ פחד tremble
מִ mi מִן from
פְּנֵ֗י ppᵊnˈê פָּנֶה face
עֲצַת֙ ʕᵃṣˌaṯ עֵצָה counsel
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֖וּא hˌû הוּא he
יֹועֵ֥ץ yôʕˌēṣ יעץ advise
עָלָֽיו׃ ס ʕālˈāʸw . s עַל upon
19:17. et erit terra Iuda Aegypto in festivitatem omnis qui illius fuerit recordatus pavebit a facie consilii Domini exercituum quod ipse cogitavit super eam
And the land of Juda shall be a terror to Egypt: everyone that shall remember it shall tremble because of the counsel of the Lord of hosts, which he hath determined concerning it.
19:17. And the land of Judah will be a dread to Egypt. Everyone who thinks about it will be terrified before the presence of the plan of the Lord of hosts, the plan which he has decided concerning them.
19:17. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:17: And the land of Judah - The threatening hand of God will be held out and shaken over Egypt, from the side of Judea; through which the Assyrians will march to invade it. It signifies that kind of terror that drives one to his wit's end, that causes him to reel like a drunken man, to be giddy through astonishment. Such is the import of חג chag, and חגה chagah. Five MSS. and two editions have לחגה lechagah.
Albert Barnes: Notes on the Bible - 1834
19:17: And the land of Judah - The fear and consternation of Egypt shall be increased when they learn what events are occurring there, and what Yahweh has purposed in regard to it.
Shall be a terror - This cannot be understood to mean that they were in danger from an invasion by the Jews, for at that time they were not at war, and Judah had no power to overrun Egypt. Jarchi and Kimchi suppose that the passage means that the Egyptians would hear what had occurred to the army of Sennacherib on its overthrow, and that they would be alarmed as if a similar fate was about to come upon them. But the more probable interpretation is that which refers it to the "invasion" of Judah by Sennacherib. The Egyptians would know of that. Indeed, the leading design of Sennacherib was to invade Egypt, and Judah and Jerusalem were to be destroyed only "in the way" to Egypt. And when the Egyptians heard of the great preparations of Sennacherib, and of his advance upon Judah (see Isa 10:28-31), and knew that his design was to invade them, 'the land of Judah' would be 'a terror,' because they apprehended that he would make a rapid descent upon them. Vitringa, however, supposes that the sense is, that the Egyptians in their calamities would remember the prophecies of Jeremiah and others, of which they had heard, respecting their punishment; that they would remember that the prophecies respecting Judah had been fulfilled, and that thus Judah would be a terror to them "because" those predictions had come out of Judah. This is plausible, and it may be the correct explanation.
Which he hath determined against it - Either against Judah, or Egypt. The Hebrew will bear either. It may mean that they were alarmed at the counsel which had been formed by Yahweh against Judah, and which was apparently about to be executed by the invasion of Sennacherib, and that thus they feared an invasion themselves, or that they learned that a purpose of destruction was formed by Yahweh against themselves, and that Judah became thus an object of terror, because the prophecies which were spoken there were certain of being fulfilled. The latter is the interpretation given by Vitringa, and perhaps is the moss probable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: the land: Isa 36:1; Jer 25:19, Jer 25:27-31, Jer 43:8-13, Jer 44:28-30; Eze 29:6, Eze 29:7
because: Isa 14:24, Isa 14:26, Isa 14:27, Isa 20:2-5, Isa 46:10, Isa 46:11; Dan 4:35
Geneva 1599
19:17 And the land of Judah shall be a terror (p) to Egypt, every one that maketh mention of it shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.
(p) Considering that through their opportunity the Jews did not make God their defence but put their trust in them, and were therefore now punished, they will fear least the same light on them.
John Gill
19:17 And the land of Judah shall be a terror unto Egypt,.... Not by reason of war breaking out between them, they being in strict alliance with each other at this time; but on account of what they should hear had befallen the land of Judea, and the cities of it, by the invasion of Sennacherib's army, which had taken and laid them waste; the tidings of which being brought them a panic would seize them, fearing that they should next fall a sacrifice to them, because of their alliance with them, and nearness to them, there being only the land of the Philistines between them and Egypt; and Judea being invaded and overrun, the way was open for the Assyrian army into their country; and besides they might reflect, that if the judgments of God fell so heavy on his own people, what might they not expect? and the rather, as they had been the means of drawing them into idolatry, which had provoked the Lord to come out against them; as well as at the remembrance of the injuries they had formerly done them. Jarchi and Kimchi understand this of the fall and ruin of Sennacherib's army, at the siege of Jerusalem, the rumour of which reaching, Egypt would fill them with terror; or as fearing that the hand of the Lord, which was seen in that affair, would be next lifted up against them; which sense is not probable; the former is best. The word used for terror signifies "dancing", such as is not through joy, but fear, see Ps 107:27,
everyone that maketh mention thereof; or calls to mind, or thinks of it, or speaks of it to others, what was done in the land of Judea by the Assyrian army:
shall be afraid in himself; that this will be their case quickly in Egypt:
because of the counsel of the Lord of hosts, which he hath determined against it; or "upon it", or "concerning it" (x); meaning either Judea, which was known by the prophets he sent unto it; or Egypt, who might conclude this from what happened to a neighbouring nation.
(x) , Sept.; "supra eum", V. L.; "super eum", Pagninus, Montanus.
John Wesley
19:17 A terror - Because of their manifold injuries against Judah, for which they now apprehend God is calling them to account. Determined - Because God is now about to execute his appointed judgments. It - Against Egypt.
Robert Jamieson, A. R. Fausset and David Brown
19:17 Judah . . . terror unto Egypt--not by itself: but at this time Hezekiah was the active subordinate ally of Assyria in its invasion of Egypt under Sargon. Similarly to the alliance of Judah with Assyria here is 4Kings 23:29, where Josiah takes the field against Pharaoh-nechoh of Egypt, probably as ally of Assyria against Egypt [G. V. SMITH]. VITRINGA explains it that Egypt in its calamities would remember that prophets of Judah had foretold them, and so Judah would be "a terror unto Egypt."
thereof--of Judah.
it--Egypt.
19:1819:18: Յաւուր յայնմիկ եղիցին հինգ քաղաք յերկրին Եգիպտացւոց՝ որ խօսիցին զՔանանացւոց լեզուն, եւ երդնուցուն յանուն Տեառն զօրութեանց. քաղաք Ասեդե՛կ կոչեսցի մի քաղաք[9788]։ [9788] Ոմանք. Քաղաքասեդեկ կոչեսցի մի քաղաքն։
18 Այն ժամանակ Եգիպտացիների երկրում պիտի լինի հինգ քաղաք, որտեղ մարդիկ խօսելու են քանանացիների լեզուով եւ երդուելու են Զօրութիւնների Տիրոջ անունով: Մի քաղաքը կոչուելու է Ասեդեկ քաղաք:
18 Այն օրը Եգիպտոսի մէ Քանանի լեզուն խօսող եւ զօրքերու Տէրոջը անունովն երդում ընող Հինգ քաղաք պիտի ըլլայ։Մէկը Արեգ* քաղաք պիտի կոչուի։
Յաւուր յայնմիկ եղիցին հինգ քաղաք յերկրին Եգիպտացւոց` որ խօսիցին զՔանանացւոց լեզուն, եւ երդնուցուն յանուն Տեառն զօրութեանց. [284]քաղաք Ասեդեկ կոչեսցի մի քաղաք:

19:18: Յաւուր յայնմիկ եղիցին հինգ քաղաք յերկրին Եգիպտացւոց՝ որ խօսիցին զՔանանացւոց լեզուն, եւ երդնուցուն յանուն Տեառն զօրութեանց. քաղաք Ասեդե՛կ կոչեսցի մի քաղաք[9788]։
[9788] Ոմանք. Քաղաքասեդեկ կոչեսցի մի քաղաքն։
18 Այն ժամանակ Եգիպտացիների երկրում պիտի լինի հինգ քաղաք, որտեղ մարդիկ խօսելու են քանանացիների լեզուով եւ երդուելու են Զօրութիւնների Տիրոջ անունով: Մի քաղաքը կոչուելու է Ասեդեկ քաղաք:
18 Այն օրը Եգիպտոսի մէ Քանանի լեզուն խօսող եւ զօրքերու Տէրոջը անունովն երդում ընող Հինգ քաղաք պիտի ըլլայ։Մէկը Արեգ* քաղաք պիտի կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1819:18 В тот день пять городов в земле Египетской будут говорить языком Ханаанским и клясться Господом Саваофом; один назовется городом солнца.
19:18 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσονται ειμι be πέντε πεντε five πόλεις πολις city ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos λαλοῦσαι λαλεω talk; speak τῇ ο the γλώσσῃ γλωσσα tongue τῇ ο the Χανανίτιδι χανανιτις and; even ὀμνύουσαι ομνυω swear τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master πόλισ—ασεδεκ πολις city κληθήσεται καλεω call; invite ἡ ο the μία εις.1 one; unit πόλις πολις city
19:18 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֡וּא hˈû הוּא he יִהְיוּ֩ yihyˌû היה be חָמֵ֨שׁ ḥāmˌēš חָמֵשׁ five עָרִ֜ים ʕārˈîm עִיר town בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt מְדַבְּרֹות֙ mᵊḏabbᵊrôṯ דבר speak שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan וְ wᵊ וְ and נִשְׁבָּעֹ֖ות nišbāʕˌôṯ שׁבע swear לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service עִ֣יר ʕˈîr עִיר town הַ ha הַ the הֶ֔רֶס hˈeres הֶרֶס destruction יֵאָמֵ֖ר yēʔāmˌēr אמר say לְ lᵊ לְ to אֶחָֽת׃ ס ʔeḥˈāṯ . s אֶחָד one
19:18. in die illa erunt quinque civitates in terra Aegypti loquentes lingua Chanaan et iurantes per Dominum exercituum civitas Solis vocabitur unaIn that day there shall be five cities in the land of Egypt, speaking the language of Chanaan, and swearing by the Lord of hosts: one shall be called the city of the sun.
18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.
19:18. In that day, there will be five cities in the land of Egypt which speak the language of Canaan, and which swear by the Lord of hosts. One will be called the City of the Sun.
19:18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction.
In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction:

19:18 В тот день пять городов в земле Египетской будут говорить языком Ханаанским и клясться Господом Саваофом; один назовется городом солнца.
19:18
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσονται ειμι be
πέντε πεντε five
πόλεις πολις city
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
λαλοῦσαι λαλεω talk; speak
τῇ ο the
γλώσσῃ γλωσσα tongue
τῇ ο the
Χανανίτιδι χανανιτις and; even
ὀμνύουσαι ομνυω swear
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
πόλισ—ασεδεκ πολις city
κληθήσεται καλεω call; invite
ο the
μία εις.1 one; unit
πόλις πολις city
19:18
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֡וּא hˈû הוּא he
יִהְיוּ֩ yihyˌû היה be
חָמֵ֨שׁ ḥāmˌēš חָמֵשׁ five
עָרִ֜ים ʕārˈîm עִיר town
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
מְדַבְּרֹות֙ mᵊḏabbᵊrôṯ דבר speak
שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
וְ wᵊ וְ and
נִשְׁבָּעֹ֖ות nišbāʕˌôṯ שׁבע swear
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
הֶ֔רֶס hˈeres הֶרֶס destruction
יֵאָמֵ֖ר yēʔāmˌēr אמר say
לְ lᵊ לְ to
אֶחָֽת׃ ס ʔeḥˈāṯ . s אֶחָד one
19:18. in die illa erunt quinque civitates in terra Aegypti loquentes lingua Chanaan et iurantes per Dominum exercituum civitas Solis vocabitur una
In that day there shall be five cities in the land of Egypt, speaking the language of Chanaan, and swearing by the Lord of hosts: one shall be called the city of the sun.
19:18. In that day, there will be five cities in the land of Egypt which speak the language of Canaan, and which swear by the Lord of hosts. One will be called the City of the Sun.
19:18. In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction.
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
18: Пять городов, т. е. довольно значительное число городов. Так объяснять это число можно на основании того, что пять - половина десяти, а 10: - символ полноты (ср. Мф 25:2, 20).

Язык ханаанский - конечно, язык еврейский, потому что у египтян страна евреев называлась Ханаанской. Говорить на чьем-либо языке - значит мыслить и веровать согласно с людьми, говорящими на этом языке.

Клясться, т. е. признавать власть и силу Всевышнего.

Город солнца - по мазоретскому тексту: ir haherem - город разрушения. Нужно думать, что в мазоретском тексте допущена ошибка и вот почему:

а) так как речь в 18: ст. идет об обращенном Египте, то название для главного города Египта, указывающее на разрушение его, совершенно неподходящее;

б) большинство древних переводов идут против такого чтения.

Но если так, то что означает другое чтение, принятое и новейшими критиками - ir hacheres? Это выражение означает "город солнца", как переведено и в русском синодальном переводе, но какой смысл соединял с этим названием сам пророк - об этом ничего решительного сказать нельзя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction. 19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them. 21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform it. 22 And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them. 23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. 24 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: 25 Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
Out of the thick and threatening clouds of the foregoing prophecy the sun of comfort here breaks forth, and it is the sun of righteousness. Still God has mercy in store for Egypt, and he will show it, not so much by reviving their trade and replenishing their river again as by bringing the true religion among them, calling them to, and accepting them in, the worship of the one only living and true God; and these blessings of grace were much more valuable than all the blessings of nature wherewith Egypt was enriched. We know not of any event in which this prophecy can be thought to have its full accomplishment short of the conversion of Egypt to the faith of Christ, by the preaching (as is supposed) of Mark the Evangelist, and the founding of many Christian churches there, which flourished for many ages. Many prophecies of this book point to the days of the Messiah; and why not this? It is no unusual thing to speak of gospel graces and ordinances in the language of the Old-Testament institutions. And, in these prophecies, those words, in that day, perhaps have not always a reference to what goes immediately before, but have a peculiar significancy pointing at that day which had been so long fixed, and so often spoken of, when the day-spring from on high should visit this dark world. Yet it is not improbable (which some conjecture) that this prophecy was in part fulfilled when those Jews who fled from their own country to take shelter in Egypt, when Sennacherib invaded their land, brought their religion along with them, and, being awakened to great seriousness by the troubles they were in, made an open and zealous profession of it there, and were instrumental to bring many of the Egyptians to embrace it, which was an earnest and specimen of the more plentiful harvest of souls that should be gathered in to God by the preaching of the gospel of Christ. Josephus indeed tells us that Onias the son of Onias the high priest, living an outlaw at Alexandria in Egypt, obtained leave of Ptolemy Philometer, then king, and Cleopatra his queen, to build a temple to the God of Israel, like that at Jerusalem, at Bubastis in Egypt, and pretended a warrant for doing it from this prophecy in Isaiah, that there shall be an altar to the Lord in the land of Egypt; and the service of God, Josephus affirms, continued in it about 333 years, when it was shut up by Paulinus soon after the destruction of Jerusalem by the Romans; see Antiq. 13.62-79, and Jewish War 7.426-436. But that temple was all along looked upon by the pious Jews as so great an irregularity, and an affront to the temple at Jerusalem, that we cannot suppose this prophecy to be fulfilled in it.
Observe how the conversion of Egypt is here described.
I. They shall speak the language of Canaan, the holy language, the scripture-language; they shall not only understand it, but use it (v. 18); they shall introduce that language among them, and converse freely with the people of God, and not, as they used to do, by an interpreter, Gen. xlii. 23. Note, Converting grace, by changing the heart, changes the language; for out of the abundance of the heart the mouth speaks. Five cities in Egypt shall speak this language; so many Jews shall come to reside in Egypt, and they shall so multiply there, that they shall soon replenish five cities, one of which shall be the city of Heres, or of the sun, Heliopolis, where the sun was worshipped, the most infamous of all the cities of Egypt for idolatry; even there shall be a wonderful reformation, they shall speak the language of Canaan. Or it may be taken thus, as we render it--That for every five cities that shall embrace religion there shall be one (a sixth part of the cities of Egypt) that shall reject it, and that shall be called a city of destruction, because it refuses the methods of salvation.
II. They shall swear to the Lord of hosts, not only swear by him, giving him the honour of appealing to him, as all nations did to the gods they worshipped; but they shall by a solemn oath and vow devote themselves to his honour and bind themselves to his service. They shall swear to cleave to him with purpose of heart, and shall worship him, not occasionally, but constantly. They shall swear allegiance to him as their King, to Christ, to whom all judgment is committed.
III. They shall set up the public worship of God in their land (v. 19): There shall be an altar to the Lord in the midst of the land of Egypt, an altar on which they shall do sacrifice and oblation (v. 21); therefore it must be understood spiritually. Christ, the great altar, who sanctifies every gift, shall be owned there, and the gospel sacrifices of prayer and praise shall be offered up; for by the law of Moses there was to be no altar for sacrifice but that at Jerusalem. In Christ Jesus all distinction of nations is taken away; and a spiritual altar, a gospel church, in the midst of the land of Egypt, is as acceptable to God as one in the midst of the land of Israel; and spiritual sacrifices of faith and love, and a contrite heart, please the Lord better than an ox or bullock.
IV. There shall be a face of religion upon the nation, and an open profession made of it, discernible to all who come among them. Not only in the heart of the country, but even in the borders of it, there shall be a pillar, or pillars, inscribed, To Jehovah, to his honour, as before there had been such pillars set up in honour of false gods. As soon as a stranger entered upon the borders of Egypt he might perceive what God they worshipped. Those that serve God must not be ashamed to own him, but be forward to do any thing that may be for a sign and for a witness to the Lord of hosts. Even in the land of Egypt he had some faithful worshippers, who boasted of their relation to him and made his name their strong tower, or bulwark, on their borders, with which their coasts were fortified against all assailants.
V. Being in distress, they shall seek to God, and he shall be found of them; and this shall be a sign and a witness for the Lord of hosts that he is a God hearing prayer to all flesh that come to him, v. 20. See Ps. lxv. 2. When they cry to God by reason of their oppressors, the cruel lords that shall rule over them (v. 4) he shall be entreated of them (v. 22); whereas he had told his people Israel, who had made it their own choice to have such a king, that they should cry to him by reason of their king, and he would not hear them, 1 Sam. viii. 18.
VI. They shall have an interest in the great Redeemer. When they were under the oppression of cruel lords perhaps God sometimes raised them up mighty deliverers, as he did for Israel in the days of the judges; and by them, though he had smitten the land, he healed it again; and, upon their return to God in a way of duty, he returned to them in a way of mercy, and repaired the breaches of their tottering state. For repenting Egyptians shall find the same favour with God that repenting Ninevites did. But all these deliverances wrought for them, as those for Israel, were but figures of gospel salvation. Doubtless Jesus Christ is the Saviour and the great one here spoken of, whom God will send the glad tidings of to the Egyptians, and by whom he will deliver them out of the hands of their enemies, that they may serve him without fear, Luke i. 74, 75. Jesus Christ delivered the Gentile nations from the service of dumb idols, and did himself both purchase and preach liberty to the captives.
VII. The knowledge of God shall prevail among them, v. 21. 1. They shall have the means of knowledge. For many ages in Judah only was God known, for there only were the lively oracles found; but now the Lord, and his name and will, shall be known to Egypt. Perhaps this may in part refer to the translation of the Old Testament out of Hebrew into Greek by the LXX., which was done at Alexandria in Egypt, by the command of Ptolemy king of Egypt; and it was the first time that the scriptures were translated into any other language. By the help of this (the Grecian monarchy having introduced their language into that country) the Lord was known to Egypt, and a happy omen and means it was of his being further known. 2. They shall have grace to improve those means. It is promised not only that the Lord shall be known to Egypt, but that the Egyptians shall know the Lord; they shall receive and entertain the light granted to them, and shall submit themselves to the power of it. The Lord is known to our nation, and yet I fear there are many of our nation that do not know the Lord. But the promise of the new covenant is that all shall know the Lord, from the least even to the greatest, which promise is sure to all the seed. The effect of this knowledge of God is that they shall vow a vow to the Lord and perform it. For those do not know God aright who either are not willing to come under binding obligations to the Lord or do not make good those obligations.
VIII. They shall come into the communion of saints. Being joined to the Lord, they shall be added to the church, and be incorporated with all the saints. 1. All enmities shall be slain. Mortal feuds there had been between Egypt and Assyria; they often made war upon one another; but now there shall be a highway between Egypt and Assyria (v. 23), a happy correspondence settled between he two nations; they shall trade with one another, and every thing that passes between them shall be friendly. The Egyptians shall serve (shall worship the true God) with the Assyrians; and therefore the Assyrians shall come into Egypt and the Egyptians into Assyria. Note, It becomes those who have communion with the same God, through the same Mediator, to keep up an amicable correspondence with one another. The consideration of our meeting at the same throne of grace, and our serving with each other in the same business of religion, should put an end to all heats and animosities, and knit our hearts to each other in holy love. 2. The Gentile nations shall not only unite with each other in the gospel fold under Christ the great shepherd, but they shall all be united with the Jews. When Egypt and Assyria become partners in serving God Israel shall make a third with them (v. 24); they shall become a three-fold cord, not easily broken. The ceremonial law, which had long been the partition-wall between Jews and Gentiles, shall be taken down, and then they shall become one sheep-fold under one shepherd. Thus united, they shall be a blessing in the midst of the land, whom the Lord of hosts shall bless, v. 24, 25. (1.) Israel shall be a blessing to them all, because of them, as concerning the flesh, Christ came, and they were the natural branches of the good olive, to whom did originally pertain its root and fatness, and the Gentiles were but grafted in among them, Rom. xi. 17. Israel lay between Egypt and Assyria, and was a blessing to them both by bringing them to meet in that word of the Lord which went forth from Jerusalem, and that church which was first set up in the land of Israel. Qui conveniunt in aliquo tertio inter se conveniunt--Those who meet in a third meet in each other. Israel is that third in whom Egypt and Assyria agree, and is therefore a blessing; for those are real and great blessings to their generation who are instrumental to unite those that have been at variance. (2.) They shall all be a blessing to the world: so the Christian church is, made up of Jews and Gentiles; it is the beauty, riches, and support of the world. (3.) They shall all be blessed of the Lord. [1.] They shall all be owned by him as his. Though Egypt was formerly a house of bondage to the people of God, and Assyria an unjust invader of them, all this shall now be forgiven and forgotten, and they shall be as welcome to God as Israel. They are all alike his people whom he takes under his protection. They are formed by him, for they are the work of his hands; not only as a people, but as his people. They are formed for him; for they are his inheritance, precious in his eyes, and dear to him, and from whom he has his rent of honour out of this lower world. [2.] They shall be owned together by him as jointly his, his in concert; they shall all share in one and the same blessing. Note, Those that are united in the love and blessing of God ought, for that reason, to be united to each other in charity.
Adam Clarke: Commentary on the Bible - 1831
19:18: The city of destruction "The city of the sun" - עיר החרס ir hacheres. This passage is attended with much difficulty and obscurity. First, in regard to the true reading. It is well known that Onias applied it to his own views, either to procure from the king of Egypt permission to build his temple in the Hieropolitan Nome, or to gain credit and authority to it when built; from the notion which he industriously propagated, that Isaiah had in this place prophesied of the building of such a temple. He pretended that the very place where it should be built was expressly named by the prophet, עיר החרס ir hacheres, the city of the sun. This possibly may have been the original reading. The present text has עיר ההרס ir haheres, the city of destruction; which some suppose to have been introduced into the text by the Jews of Palestine afterwards, to express their detestation of the place, being much offended with this schismatical temple in Egypt. Some think the latter to have been the true reading, and that the prophet himself gave this turn to the name out of contempt, and to intimate the demolition of this Hieropolitan temple; which in effect was destroyed by Vespasian's orders, after that of Jerusalem, "Videtur propheta consulto scripsisse הרס heres, pro חרס cheres, ut alibi scribitur בית און beith aven pro בית אל beith El: איש בשת ish bosheth for איש בעל ish baal, etc. Vide Lowth in loc." - Secker. "It seems that the prophet designedly wrote הרס heres, destruction, for חרס cheres, the sun: as elsewhere בית און beith aven, the house of iniquity, is written for בית אל beith El, the house of God; איש בשת ish bosheth for איש בעל ish baal," etc. But on the supposition that עיר ההרס air haheres is the true reading, others understand it differently. The word הרס heres in Arabic signifies a lion; and Conrad Ikenius has written a dissertation (Dissert. Philol. Theol. XVI.) to prove that the place here mentioned is not Heliopolis, as it is commonly supposed to be, but Leontopolis in the Heliopolitan Nome, as it is indeed called in the letter, whether real or pretended, of Onias to Ptolemy, which Josephus has inserted in his Jewish Antiquities, lib. 13 c. 3. And I find that several persons of great learning and judgment think that Ikenius has proved the point beyond contradiction. See Christian. Muller. Satura Observ. Philolog. Michaelis Bibliotheque Oriental, Part v., p. 171. But, after all, I believe that neither Onias, Heliopolis, nor Leontopolis has any thing to do with this subject. The application of this place of Isaiah to Onias's purpose seems to have been a mere invention, and in consequence of it there may perhaps have been some unfair management to accommodate the text to that purpose; which has been carried even farther than the Hebrew text; for the Greek version has here been either translated from a corrupted text, or wilfully mistranslated or corrupted, to serve the same cause. The place is there called πολις Ασεδεκ, the city of righteousness; a name apparently contrived by Onias's party to give credit to their temple, which was to rival that of Jerusalem. Upon the whole, the true reading of the Hebrew text in this place is very uncertain; fifteen MSS. and seven editions have חרס cheres, the city of Hacheres, or, of the sun. So likewise Symmachas, the Vulgate, Arabic, Septuagint, and Complutensian. On the other hand, Aquila, Theodotion, and the Syriac read הרס heres, destruction; the Chaldee paraphrase takes in both readings.
The reading of the text being so uncertain, no one can pretend to determine what the city was that is here mentioned by name; much less to determine what the four other cities were which the prophet does not name. I take the whole passage from the 18th verse to the end of the chapter, to contain a general intimation of the future propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander; and, in consequence of this propagation, of the early reception of the Gospel in the same countries, when it should be published to the world. See more on this subject in Prideaux's Connect. An. 145; Dr. Owen's Inquiry into the present state of the Septuagint Version, p. 41; and Bryant's Observations on Ancient History, p. 124. - L.
Albert Barnes: Notes on the Bible - 1834
19:18: In that day - The word 'day' is used in Scripture in a large signification, "as including the whole period under consideration," or the whole time that is embraced in the scope of a prophecy. In this chapter it is used in this sense; and evidently means that the event here foretold would take place "somewhere" in the period that is embraced in the design of the prophecy. That is, the event recorded in this verse would occur in the series of events that the prophet saw respecting Egypt (see Isa 4:1). The sense is, that somewhere in the general time here designated Isa 19:4-17, the event here described would take place. There would be an extensive fear of Yahweh, and an extensive embracing of the true religion, in the land of Egypt.
Shall five cities - The number 'five' here is evidently used to denote an "indefinite" number, in the same way as 'seven' is often used in the Scriptures (see Lev 26:8). It means, that several cities in Egypt would use that language, one of which only is specified.
The language of Canaan - Margin, 'Lip of Canaan.' So the Hebrew; but the word often means 'language.' The language of Canaan evidently means the "Hebrew" language; and it is called 'the language of Canaan' either because it was spoken by the original inhabitants of the land of Canaan, or more probably because it was used by the Hebrews who occupied Canaan as the promised land; and then it will mean the language spoken in the land of Canaan. The phrase used here is employed probably to denote that they would be converted to the Jewish religion; or that the religion of the Jews would flourish there. A similar expression, to denote conversion to the true God, occurs in Zep 3:9 : 'For there I will turn to the people a pure language, that they may call upon the name of the Lord, to serve him with one consent.'
And swear to the Lord of hosts - That is, they shall "devote" themselves to him; or they shall bind themselves to his service by solemn covenant; compare Deu 10:20; Isa 45:20, where conversion to God, and a purpose to serve him, is expressed in the same manner by "swearing" to him, that is, by solemnly devoting themselves to his service.
One shall be called - The name of one of them shall be, etc. Why "one" particularly is designated is not known.
The city of destruction - There has been a great variety of interpretation in regard to this expression. Margin, 'Heres,' or, 'The sun.' The Vulgate, 'The city of the sun;' evidently meaning Heliopolis. The Septuagint Ασεδέκ Asedik - 'The city Asedek.' The Chaldee, 'The city of the house of the sun (שׁמשׁ בית bē yith shemesh), which is to be destroyed.' The Syriac, 'The city of Heres.' The common reading of the Hebrew text is, ההרס עיר 'iyr haheres. This reading is found in most MS. editions and versions. The word הרס heres commonly means "destruction," though it may also mean "deliverance;" and Gesenius supposes the name was to be given to it because it was to be a "delivered" city; that is, it would be the city to which 'the saviour' mentioned in Isa 19:20, would come, and which he would make his capital. Ikenius contends that the word 'Heres' is taken from the Arabic, and that the name is the same as Leontopolis - 'The city of the lion,' a city in Egypt. But besides other objections which may be made to this interpretation, the signification of "lion" is not given to the word in the Hebrew language.
The common reading is that which occurs in the text - the city of "Heres." But another reading (החרס hacheres) is found in sixteen manuscripts, and has been copied in the Complutensian Polyglot. This word ( חרס cheres) properly means the "sun," and the phrase means the city of the sun; that is, Heliopolis. Onias, who was disappointed in obtaining the high priesthood (149 b. c.) on the death of his uncle Menelaus, fled into Egypt, and ingratiated himself into the favor of Ptolemy Philometer and Cleopatra, and was advanced to the highest rank in the army and the court, and made use of his influence to obtain permission to build a temple in Egypt like that at Jerusalem, with a grant that he and his descendants should always have a right to officiate in it as high priests. In order to obtain this, he alleged that it would be for the interest of Egypt, by inducing many Jews to come and reside there, and that their going annually to Jerusalem to attend the great feasts would expose them to alienation from the Egyptians, to join the Syrian interest ("see" Prideaux's "Connection," under the year 149 b. c. Josephus expressly tells us ("Ant." xiii. 3. 1-3), that in order to obtain this layout, he urged that it had been predicted by Isaiah six hundred years before, and that in consequence of this, Ptolemy granted him permission to build the temple, and that it was built at Leontopolis. It resembled that at Jerusalem, but was smaller and less splendid. It was within the Nomos or prefecture of Heliopolis, at the distance of twenty-four miles from Memphis. Onias pretended that the very place was foretold by Isaiah; and this would seem to suppose that the ancient reading was that of 'the city of the sun.' He urged this prediction in order to reconcile the Jews to the idea of another temple besides that at Jerusalem, because a temple erected in Egypt would be an object of disapprobation to the Jews in Palestine. Perhaps for the same reason the translation of Isaiah in the Septuagint renders this, Ἀσεδέκ Asedek - 'The city of Asedek,' as if the original were צדקה tsedâ qâ h - 'The city of righteousness' - that is, a city where righteousness dwells; or a city which was approved by God. But this is manifestly a corruption of the Hebrew text.
It may be proper to remark that the change in the Hebrew between the word rendered 'destruction' (הרס heres), and the word 'sun' (חרס cheres), is a change of a single letter where one might be easily mistaken for the other - the change of the Hebrew letter ה (h) into the Hebrew letter ח (ch). This might have occurred by the error of a transcriber, though the circumstances would lead us to think it not improbable that it "may" have been made designedly, but by whom is unknown. It "may" have been originally as Onias pretended and have been subsequently altered by the Jews to counteract the authority which he urged for building a temple in Egypt; but there is no certain evidence of it. The evidence from MSS. is greatly in favor of the reading as in our translation (הרס heres), and this may be rendered either 'destruction,' or more probably, according to Gesenius, 'deliverance,' so called from the "deliverance" that would be brought to it by the promised saviour Isa 19:20.
It may be added, that there is no evidence that Isaiah meant to designate the city where Onias built the temple, but merely to predict that many cities in Egypt would be converted, one of which would be the one here designated. Onias took "advantage" of this, and made an artful use of it, but it was manifestly not the design of Isaiah. Which is the true reading of the passage it is impossible now to determine; nor is it important. I think the most probable interpretation is that which supposes that Isaiah meant to refer to a city saved from destruction, as mentioned in Isa 19:20, and that he did not design to designate any particular city by name. The city of Heliopolis was situated on the Pelusian branch of the Nile, about five miles below the point of the ancient Delta. It was deserted in the time of Strabo; and this geographer mentions its mounds of ruin, but the houses were shown in which Eudoxus and Plato had studied.
The place was celebrated for its learning, and its temple dedicated to the sun. There are now no ruins of ancient buildings, unless the mounds can be regarded as such; the walls, however, can still be traced, and there is an entire obelisk still standing. This obelisk is of red granite, about seventy feet high, and from its great antiquity has excited much attention among the learned. In the neighboring villages there are many fragments which have been evidently transferred from this city. Dr. Robinson who visited it, says, that 'the site about two hours N. N. E. from Cairo. The way thither passes along the edge of the desert, which is continually making encroachments, so soon as then ceases to be a supply of water for the surface of the ground. The site of Heliopolis is marked by low mounds, enclosing a space about three quarters of a mile in length, by half a mile in breadth, which was once occupied by houses, and partly by the celebrated temple of the sun. This area is now a plowed field, a garden of herbs; and the solitary obelisk which rises in the midst is the sole remnant of the splendor of the place. Near by it is a very old sycamore, its trunk straggling and gnarled, under which legendary tradition relates that the holy family once. rested.' ("Bib. Researches," vol. i. pp. 36, 37.) The illustration in the book, from the Pictorial Bible, will give an idea of the present appearance of Heliopolis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: that day: Isa 19:19, Isa 19:21, Isa 2:11; Zac 2:11
shall five: Isa 11:11, Isa 27:13; Psa 68:31
speak: Zep 3:9
language: Heb. lip, Gen 11:1
and swear: Isa 45:23, Isa 45:24; Deu 10:20; Neh 10:29; Jer 12:16
destruction: Heb. Heres, or, the sun, Instead of heres "destruction," which is also the reading of Aquila, Theodotion, and the Syriac, fifteen manuscripts and seven editions have cheres "the sun;" agreeable to Symmachus, the Arabic, and Vulgate; while the Chaldee takes in both readings; and the LXX reads πολις ασεδεκ, "the city of righteousness," a name apparently contrived by the party of Onias, to give credit to his temple. As, however, heres in Arabic signifies a lion, Conrad Ikenius is of opinion that the place here mentioned is not Heliopolis, as is commonly supposed, but Leontopolis in the Heliopolitan nome, as it is termed in the letter of Onias to Ptolemy. The whole passage, from this verse to the end, contains a general intimation of the propagation of the knowledge of the true God in Egypt and Syria, under the successors of Alexander, and the early reception of the gospel in the same countries.
Carl Friedrich Keil and Franz Delitzsch
19:18
At first there is only slavish fear; but there is the beginning of a turn to something better. "In that day there will be five cities in the land of Egypt speaking the language of Canaan, and swearing to Jehovah of hosts: 'Ir ha-Heres will one be called." Five cities are very few for Egypt, which was completely covered with cities; but this is simply a fragmentary commencement of Egypt's future and complete conversion. The description given of them, as beginning to speak the language of Canaan, i.e., the sacred language of the worship of Jehovah (comp. Zeph 3:9), and to give themselves up to Jehovah with vows made on oath, is simply a periphrastic announcement of the conversion of the five cities. ל נשׁבּע (different from בּ נשׁבּע, Is 65:16, as Is 45:23 clearly shows) signifies to swear to a person, to promise him fidelity, to give one's self up to him. One of these five will be called ‛Ir ha-Heres. As this is evidently intended for a proper name, lâ'echât does not mean unicuique, as in Judg 8:18 and Ezek 1:6, but uni. It is a customary thing with Isaiah to express the nature of anything under the form of some future name (vid., Is 4:3; Is 32:5; Is 61:6; Is 62:4). The name in this instance, therefore, must have a distinctive and promising meaning.
But what does ‛Ir ha-Heres mean? The Septuagint has changed it into πόλις ἀσεδέκ, equivalent to ‛Ir hazzedek (city of righteousness), possibly in honour of the temple in the Heliopolitan nomos, which was founded under Ptolemaeus Philometor about 160 b.c., during the Syrian reign of terror, by Onias IV, son of the high priest Onias III, who emigrated to Egypt.
(Note: See Frankel on this Egyptian auxiliary temple, in his Monatschrift fr Geschichte und Wissenschaft des Judenthums, 1852, p. 273ff.; Herzfeld, Geschichte des Volkes Israel, iii. 460ff., 557ff.; and Grtz, Geschichte der Juden, iii. 36ff.)
Maurer in his Lexicon imagines that he has found the true meaning, when he renders it "city of rescue;" but the progressive advance from the meaning "to pull off' to that of "setting free" cannot be established in the case of the verb hâras; in fact, hâras does not mean to pull off or pull out, but to pull down. Heres cannot have any other meaning in Hebrew than that of "destruction." But as this appears unsuitable, it is more natural to read ‛Ir ha-cheres (which is found in some codices, though in opposition to the Masora).
(Note: But no Greek codex has the reading πόλις ἀχερές (see Holmes-Parsons' V. T. Graecum c. var. lect. t. iv. on this passage), as the Complutensian has emended it after the Vulgate (see the Vocabluarium Hebr. 37a, belonging to the Complutensian).)
This is now generally rendered "city of protection" (Rosenmller, Ewald, Knobel, and Meier), as being equivalent to an Arabic word signifying divinitus protecta. But such an appeal to the Arabic is contrary to all Hebrew usage, and is always a very precarious loophole. ‛Ir ha-cheres would mean "city of the sun" (cheres as in Job 9:7 and Judg 14:18), as the Talmud in the leading passage concerning the Onias temple (in b. Menahoth 110a) thinks that even the received reading may be understood in accordance with Job 9:7, and says "it is a description of the sun." "Sun-city" was really the name of one of the most celebrated of the old Egyptian cities, viz., Heliopolis, the city of the sun-god Ra, which was situated to the north-east of Memphis, and is called On in other passages of the Old Testament. Ezekiel (Ezek 30:17) alters this into Aven, for the purpose of branding the idolatry of the city.
(Note: Heliopolis answers to the sacred name Pe-ra, house of the sun-god (like Pe-Ramesses, house of Ramses), which was a name borne by the city that was at other times called On (old Egyptian anu). Cyrill, however, explains even the latter thus, Ὤν δέ ἐστι κατ ̓ αὐτοὺς ὁ ἤλιος ("On, according to their interpretation, is the sun"), which is so far true according to Lauth, that Ain, Oin, Oni, signifies the eye as an emblem of the sun; and from this, the tenth month, which marks the return of the sun to the equinoctial point, derives its name of Pa-oni, Pa-one, Pa-uni. It may possibly be with reference to this that Heliopolis is called Ain es-sems in Arabic (see Arnold, Chrestom. Arab. p. 56 s.). Edrisi (iii. 3) speaks of this Ain es-sems as "the country-seat of Pharaoh, which may God curse;" just as Bin el-Faraun is a common expression of contempt, which the Arabs apply to the Coptic fellahs.)
But this alteration of the well-attested text is a mistake; and the true explanation is, that Ir-hahares is simply used with a play upon the name Ir-hacheres. This is the explanation given by the Targum: "Heliopolis, whose future fate will be destruction." But even if the name is intended to have a distinctive and promising meaning, it is impossible to adopt the explanation given by Luzzatto, "a city restored from the ruins;" for the name points to destruction, not to restoration. Moreover, Heliopolis never has been restored since the time of its destruction, which Strabo dates as far back as the Persian invasion. There is nothing left standing now out of all its monuments but one granite obelisk: they are all either destroyed, or carried away, like the so-called "Cleopatra's Needle," or sunk in the soil of the Nile (Parthey on Plutarch, de Iside, p. 162). This destruction cannot be the one intended. But hâras is the word commonly used to signify the throwing down of heathen altars (Judg 6:25; 3Kings 18:30; 3Kings 19:10, 3Kings 19:14); and the meaning of the prophecy may be, that the city which had hitherto been ‛Ir-ha-cheres, the chief city of the sun-worship, would become the city of the destruction of idolatry, as Jeremiah prophesies in Is 43:13, "Jehovah will break in pieces the obelisks of the sun-temple in the land of Egypt." Hence Herzfeld's interpretation: "City of demolished Idols". It is true that in this case ha-heres merely announces the breaking up of the old, and does not say what new thing will rise upon the ruins of the old; but the context leaves no doubt as to this new thing, and the one-sided character of the description is to be accounted for from the intentional play upon the actual name of that one city out of the five to which the prophet gives especial prominence. With this interpretation - for which indeed we cannot pretend to find any special confirmation in the actual fulfilment in the history of the church, and, so to speak, the history of missions - the train of thought in the prophet's mind which led to the following groove of promises is a very obvious one.
Geneva 1599
19:18 In that day shall five cities in the land of Egypt (q) speak the language of Canaan, and (r) swear to the LORD of hosts; one shall be called, The city of (s) destruction.
(q) Will make one confession of faith with the people of God, by the speech of Canaan, meaning the language in which God was then served.
(r) Will renounce their superstitions and protest to serve God correctly.
(s) Meaning of six cities, five would serve God, and the sixth would remain in their wickedness: and so there would be but one lost.
John Gill
19:18 In that day shall five cities in the land of Egypt,.... Here opens a scene of mercy, a prophecy of good things to the Egyptians in future times; for this is not to be understood of the selfsame time, that the former calamities would come upon them; but of some time after that; and not of Egypt, spiritual or mystical, that is, Rome, or the antichristian jurisdiction, so called, Rev_ 11:8 and of the five kingdoms that should revolt from it at the Reformation, as Cocceius thinks; who interprets the above prophecy of the antichristian state, and names the five kingdoms that should break off from it, and did; as Great Britain, the United States of Holland, Denmark and Norway, Swedeland, the people of Germany, and those near them, as Bohemia, Hungary, Transylvania, and Helvetia; but Egypt literally is here designed; and its five cities either intend just so many principal ones, as some think, namely, Memphis, Tanis, Alexandria, Bubastis, and Heliopolis; or rather it is a certain number for an uncertain; and to be understood either of many, as five out of six, since afterwards one is mentioned, as to be destroyed; or rather of a few, as five out of twenty thousand, for so many cities are said to have been in Egypt (y); and so this number is used in Scripture for a few; see 1Cor 14:19 and the prophecy respects the conversion of them, which some think was fulfilled in some little time after; either by some Jews fleeing to Egypt when Judea was invaded, and Jerusalem besieged by Sennacherib, who making known and professing the true religion there, were the means of converting many of the Egyptians; or, as the Jews (z) think, it had its accomplishment when Sennacherib's army was destroyed, and what remained of them, consisting of Egyptians and other people, were dismissed by Hezekiah, and being used kindly by him, embraced the true religion, and carried it with them into Egypt, and there professed and propagated it; but it seems most likely to refer to later times, the times of the Gospel, when it was carried and preached in Egypt by the Evangelist Mark, and others, to the conversion of them, which is expressed in the following words:
speak the language of Canaan; the Hebrew language, which continued from the time of the confusion in the posterity of Shem, and in the family of Heber, from whom Abraham descended; which was not the language of the old Canaanites, though that was pretty near it, but what the Jews now at this time spake, who dwelt in the land of Canaan: but though this language is here referred to, and might be learned, as it is where the Gospel comes, for the sake of understanding the Scriptures in the original; yet that is not principally meant, but the religion of the Christian and converted Jews; and the sense is, that the Egyptians, hearing and embracing the Gospel, should speak the pure language of it, and make the same profession of it, and with one heart and mouth with them glorify God, and confess the Lord Jesus: and when a sinner is converted, he speaks a different language than he did before; the language of Canaan is the language of repentance towards God, faith in Christ, love to them, and all the saints; it is self-abasing, Christ exalting, and free grace magnifying language; it is the language of prayer to God for mercies wanted, and of praise and thanksgiving for mercies received, and especially for Christ, and the blessings of grace in him; it is the language of experience, and what agrees with the word of God: and in common conversation it is different from others; not swearing, or lying, or filthiness, or foolish jesting, or frothy, vain, and idle talk, are this language; but what is savoury, and for the use of edifying:
and swear to the Lord of hosts; not by him, but to him, which sometimes is put for the whole of religious worship, Deut 6:13 and signifies a bowing, a submission, and subjection to him; compare Is 45:23 with Rom 14:11 it is swearing allegiance to him, owning him to be their Lord, King, and Lawgiver, and a resolution to obey him in all his commands and ordinances, see Ps 119:106,
one shall be called the city of destruction; not one of the five cities before mentioned; because all such as believe with the heart unto righteousness, and with the mouth make confession agreeably to it, shall be saved; but the sense is, that one and all, and everyone of these cities, and all such persons in them as speak not the language of Canaan, who neither embrace the Gospel, nor become subject to Christ, shall be devoted to destruction: though there is a Keri and Cetib of these words; it is written "heres", destruction, but it is read "cheres", the sun; and there was a city in Egypt called Bethshemesh, the house of the sun, Jer 43:13 and by the Greeks Heliopolis (a); and by the Latins Solis Oppidum (b); and so the Vulgate Latin version renders it, "and one shall be called the city of the sun"; that is, Heliopolis, where the sun was worshipped, and from whence it had its name; and so the words are a display of the grace of God, that in that city, which was the seat of idolatrous worship, there the sun of righteousness should arise, and there should be a number of persons in it that should profess his name. The Targum takes in both the writing and reading of this passage, and renders it,
"the city of Bethshemesh, which is to be destroyed, shall be called one of them.''
(y) Herodot. l. 2. c. 177. (z) T. Bab. Menachot fol. 109. 2. and 110. 1. Seder Olam Rabba, c. 23. p. 66. (a) Herodot. l. 1. c. 3. 7. 8. 9. 59. 63. (b) Plin. Nat. Hist. l. 5. c. 9. and 6. 29.
John Wesley
19:18 In that day - After that time. In the times of the gospel. Five - A considerable number of their chief cities: a certain number being put for an uncertain. Speak - Profess the Jewish religion, agree with them in the same mind; which is fitly signified by speaking the same language. Swear - This implies the dedication, and yielding up of a person or thing to the Lord, by a solemn vow, or covenant. One - Not one of the five, but another city, the sixth city. As divers cities shall be converted and saved, so some other cities shall continue in their impenitency, and be destroyed.
Robert Jamieson, A. R. Fausset and David Brown
19:18 In that day, &c.--Suffering shall lead to repentance. Struck with "terror" and "afraid" (Is 19:17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Is 18:7; Is 23:18).
five cities--that is, several cities, as in Is 17:6; Is 30:17; Gen 43:34; Lev 26:8. Rather, five definite cities of Lower Egypt (Is 19:11, Is 19:13; Is 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis.
language of Canaan--that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zeph 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Acts 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zech 14:9; Jn 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Is 45:23; Is 65:16; Deut 6:13).
city of destruction--Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. MAURER, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Is 19:20), to "deliver them."
19:1919:19: Յաւուր յայնմիկ եղիցի սեղան Տեառն յերկրին Եգիպտացւոց, եւ արձա՛ն կանգնեալ Տեառն ՚ի սահմանս նորա.
19 Այն օրը Տիրոջ զոհասեղանը լինելու է Եգիպտացիների երկրում, նրանց սահմաններում Տիրոջ պատուին կանգնեցուելու է յուշակոթող,
19 Այն օրը Եգիպտոսի մէջ Տէրոջը համար սեղան Ու անոր սահմանին քով Տէրոջը համար կոթող մը պիտի ըլլայ։
Յաւուր յայնմիկ եղիցի սեղան Տեառն յերկրին Եգիպտացւոց, եւ արձան կանգնեալ Տեառն ի սահմանս նորա:

19:19: Յաւուր յայնմիկ եղիցի սեղան Տեառն յերկրին Եգիպտացւոց, եւ արձա՛ն կանգնեալ Տեառն ՚ի սահմանս նորա.
19 Այն օրը Տիրոջ զոհասեղանը լինելու է Եգիպտացիների երկրում, նրանց սահմաններում Տիրոջ պատուին կանգնեցուելու է յուշակոթող,
19 Այն օրը Եգիպտոսի մէջ Տէրոջը համար սեղան Ու անոր սահմանին քով Տէրոջը համար կոթող մը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919:19 В тот день жертвенник Господу будет посреди земли Египетской, и памятник Господу у пределов ее.
19:19 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be θυσιαστήριον θυσιαστηριον altar τῷ ο the κυρίῳ κυριος lord; master ἐν εν in χώρᾳ χωρα territory; estate Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even στήλη στηλη to; toward τὸ ο the ὅριον οριον frontier αὐτῆς αυτος he; him τῷ ο the κυρίῳ κυριος lord; master
19:19 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִֽהְיֶ֤ה yˈihyˈeh היה be מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וּ û וְ and מַצֵּבָ֥ה maṣṣēvˌā מַצֵּבָה massebe אֵֽצֶל־ ʔˈēṣel- אֵצֶל side גְּבוּלָ֖הּ gᵊvûlˌāh גְּבוּל boundary לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
19:19. in die illa erit altare Domini in medio terrae Aegypti et titulus iuxta terminum eius DominiIn that day there shall be an altar of the Lord in the midst of the land of Egypt, and a monument of the Lord at the borders thereof:
19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
19:19. In that day, there will be an altar of the Lord in the midst of the land of Egypt and a monument of the Lord beside its borders.
19:19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD:

19:19 В тот день жертвенник Господу будет посреди земли Египетской, и памятник Господу у пределов ее.
19:19
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
χώρᾳ χωρα territory; estate
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
στήλη στηλη to; toward
τὸ ο the
ὅριον οριον frontier
αὐτῆς αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
19:19
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִֽהְיֶ֤ה yˈihyˈeh היה be
מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וּ û וְ and
מַצֵּבָ֥ה maṣṣēvˌā מַצֵּבָה massebe
אֵֽצֶל־ ʔˈēṣel- אֵצֶל side
גְּבוּלָ֖הּ gᵊvûlˌāh גְּבוּל boundary
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
19:19. in die illa erit altare Domini in medio terrae Aegypti et titulus iuxta terminum eius Domini
In that day there shall be an altar of the Lord in the midst of the land of Egypt, and a monument of the Lord at the borders thereof:
19:19. In that day, there will be an altar of the Lord in the midst of the land of Egypt and a monument of the Lord beside its borders.
19:19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
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
19-20: В земле Египетской утвердится истинное Богопочитание со всеми внешними обрядами. Египтяне, как и евреи, будут служить Всевышнему и приближаться к Нему посредством жертвоприношений. Едва ли, впрочем, эти слова Исаии могут быть отнесены к тем частичным случаям обращения египтян к еврейской религии, какие имели место в позднейшие времена Ветхого Завета. Скорее всего здесь пророк говорил о будущем обращении Египта ко Христу. [Если подойти с точки зрения многоступенчатости пророчеств - то есть, что в разное время они могут аналогичным ситуациям - вполне имеет место точка зрения о будущем приобщении язычников к Христовой вере во всем мире. Прим. ред. ] Поэтому в жертвеннике, им упомянутом, лучше всего видеть церкви Божии, какие в христианское время появились в Египте.

И памятник Господу - по еврейскому тексту: столб, обелиск (mazebah). Он будет стоять, как можно перевести буквально с евр., близ или у границы Египетской страны и будет для всякого, вступающего в эту страну, знамением или указанием на то, что в Египте почитается истинный Бог, Всевышний. Конечно, слова пророка не нужно понимать буквально: пророк хотел сказать только, что всему свету станет известно об обращении Египта к истинной вере.

Но если Египет обратится к истинному Богу, то и Бог обратится к Египту - пошлет ему Свою помощь, как это делал Он, когда к нему обращались евреи во времена Судей (Суд 3:9, 15; 4:3: и др.)

Спасителя - по-евр. hoschija. Так назывались судии израильские (Суд 6:36; 12:3: и др).

Заступника - по-евр. rab, т. е. борец, мститель (ср. Суд 6:31).
Adam Clarke: Commentary on the Bible - 1831
19:19: An altar to the Lord - צבאות tsebaoth, "of hosts," or Yehovah tsebaoth, is added by eight MSS. of good repute, and the Syriac Version.
Albert Barnes: Notes on the Bible - 1834
19:19: In that day shall there be an altar - An "altar" is properly a place on which sacrifices are offered. According to the Mosaic law, but one great altar was to be erected for sacrifices. But the word 'altar' is often used in another sense to denote a place of "memorial;" or a place of worship in general (Jos 22:22-26. It is clear that Isaiah did not intend that this should be taken "literally," or that there should be a rival temple and altar erected in Egypt, but his description is evidently taken in part from the account of the religion of the patriarchs who erected altars and pillars and monuments to mark the places of the worship of the true God. The parallelism here, where 'pillars' are mentioned, shows in what sense the word 'altar' is used. It means that the worship of the true God would be established in Egypt, and that certain "places" should be set apart to his service. "altars" were among the first places reared as connected with the worship of God (see Gen 8:20; Gen 12:7; Gen 35:1; Exo 17:15).
To the Lord - To Yahweh - the true God.
And a pillar - That is, a memorial to God. Thus Jacob set up the stone on which he had lain 'for a pillar,' and poured oil on it Gen 28:18. Again Gen 35:14, he set up a pillar to mark the place where God met him and talked with him (compare Gen 31:13; Lev 26:1; Deu 16:22). The word 'pillar,' when thus used, denotes a stone, or column of wood, erected as a monument or memorial; and especially a memorial of some manifestation of God or of his favor. Before temples were known, such pillars would naturally be erected; and the description here means simply that Yahweh would be worshipped in Egypt.
At the border thereof - Not in one place merely, but in all parts of Egypt. It is not improbable that the "name" of Yahweh, or some rude designation of the nature of his worship, would be inscribed on such pillars. It is known that the Egyptians were accustomed to rear pillars, monuments, obelisks, etc., to commemorate great events, and that the names and deeds of illustrious persons were engraven on them; and the prophet here says, that such monuments should be reared to Yahweh. In regard to the fulfillment of this prophecy, there can be no question. After the time of Alexander the Great, large numbers of Jews were settled in Egypt. They were favored by the Ptolemies, and they became so numerous that it was deemed necessary that their Scriptures should be translated into Greek for their use, and accordingly the translation called the Septuagint was made. See Introduction, Section 8, 1, (1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: Isa 66:23; Gen 12:7, Gen 28:18; Exo 24:4; Jos 22:10, Jos 22:26; Zac 6:15; Heb 13:10
Carl Friedrich Keil and Franz Delitzsch
19:19
The allusion to the sun-city, which had become the city of destruction, led to the mazzeboth or obelisks (see Jer 43:13), which were standing there on the spot where Ra was worshipped. "In that day there stands an altar consecrated to Jehovah in the midst of the land of Egypt, and an obelisk near the border of the land consecrated to Jehovah. And a sign and a witness for Jehovah of hosts is this in the land of Egypt: when they cry to Jehovah for oppressors, He will send them a helper and champion, and deliver them." This is the passage of Isaiah (not v. 18) to which Onias IV appealed, when he sought permission of Ptolemaeus Philometor to build a temple of Jehovah in Egypt. He built such a temple in the nomos of Heliopolis, 180 stadia (22 1/2 miles) to the north-east of Memphis (Josephus, Bell. vii. 10, 3), and on the foundation and soil of the ὀχύρωμα in Leontopolis, which was dedicated to Bubastis (Ant. xiii. 3, 1, 2).
(Note: We are acquainted with two cities called Leontopolis, viz., the capital of the nomos called by its name, which was situated between the Busiritic and the Tanitic nomoi; and a second between Herōōn-poils and Magdōlon (see Brugsch, Geogr. i. 262). The Leontopolis of Josephus, however, must have been another, or third. It may possibly have derived its name, as Lauth conjectures, from the fact that the goddess Bast (from which comes Boubastos, House of Bast) was called Pacht when regarded in her destructive character (Todtenbuch, 164, 12). The meaning of the name is "lioness," and, as her many statues show, she was represented with a lion's head. At the same time, the boundaries of the districts fluctuated, and the Heliopolitan Leontopolis of Josephus may have originally belonged to the Bubastic district.)
This temple, which was altogether unlike the temple of Jerusalem in its outward appearance, being built in the form of a castle, and which stood for more than two hundred years (from 160 b.c. to a.d. 71, when it was closed by command of Vespasian), was splendidly furnished and much frequented; but the recognition of it was strongly contested both in Palestine and Egypt. It was really situated "in the midst of the land of Egypt." But it is out of the question to seek in this temple for the fulfilment of the prophecy of Isaiah, from the simple fact that it was by Jews and for Jews that it was erected. And where, in that case, would the obelisk be, which, as Isaiah prophesies, was to stand on the border of Egypt, i.e., on the side towards the desert and Canaan? The altar was to be "a sign" ('oth) that there were worshippers of Jehovah in Egypt; and the obelisk a "witness" (‛ēd) that Jehovah had proved Himself, to Egypt's salvation, to be the God of the gods of Egypt. And now, if they who erected this place of worship and this monument cried to Jehovah, He would show Himself ready to help them; and they would no longer cry in vain, as they had formerly done to their own idols (Is 19:3). Consequently it is the approaching conversion of the native Egyptians that is here spoken of. The fact that from the Grecian epoch Judaism became a power in Egypt, is certainly not unconnected with this. But we should be able to trace this connection more closely, if we had any information as to the extent to which Judaism had then spread among the natives, which we do know to have been by no means small. The therapeutae described by Philo, which were spread through all the nomoi of Egypt, were of a mixed Egypto-Jewish character (vid., Philo, Opp. ii. p. 474, ed. Mangey). It was a victory on the part of the religion of Jehovah, that Egypt was covered with Jewish synagogues and coenobia even in the age before Christ. And Alexandra was the place where the law of Jehovah was translated into Greek, and thus made accessible to the heathen world, and where the religion of Jehovah created for itself those forms of language and thought, under which it was to become, as Christianity, the religion of the world. And after the introduction of Christianity into the world, there were more than one mazzebah (obelisk) that were met with on the way from Palestine to Egypt, even by the end of the first century, and more than one mizbeach (altar) found in the heart of Egypt itself. The importance of Alexandria and of the monasticism and anachoretism of the peninsula of Sinai and also of Egypt, in connection with the history of the spread of Christianity, is very well known.
Geneva 1599
19:19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and (t) a pillar at its border to the LORD.
(t) There will be evident signs and tokens, that God's religion is there: which manner of speech is taken of the patriarchs and ancient time, when God has not as yet appointed the place, and full manner how he would be worshipped.
John Gill
19:19 In that day there shall be an altar to the Lord in the midst of the land of Egypt,.... Josephus (c), and other Jewish writers (d), suppose this to be fulfilled when Onias, the son of Simeon the just, fled into Egypt, and obtained leave of Ptolemy king of Egypt, and Queen Cleopatra, to build a temple and an altar there, like those at Jerusalem, in order to draw the Jews thither, which was about six hundred years after this prophecy; and who did build both a temple and an altar in the nome of Heliopolis, about twenty three miles from the city of Memphis, and which continued three hundred and forty three years; but not a material altar is here meant, but a figurative and spiritual one, and no other than Christ, who is the altar that sanctifies every gift, and upon which the spiritual sacrifices of prayer and praise being offered up are acceptable to God. The phrase denotes a public profession of Christ, and a setting up of his worship; it is used in allusion to the patriarchs, who, wherever they came, set up an altar to the Lord, and worshipped him:
and a pillar at the border thereof to the Lord; in like manner as the patriarchs used to do, Gen 28:18 it signifies not only that in the middle of the land, but upon the borders of it, the Christian religion should be embraced and professed; so that no sooner did a man step into it, but he should find that this was the religion professed there: it signifies that here would be placed ministers of the Gospel, who are as pillars to hold forth and support the doctrines of it; and a church state, which is the pillar and ground of it; and persons converted, that should be pillars in the house of God, that should never go out; see Prov 9:1.
(c) Antiqu. l. 13. c. 3. sect. 1. 3. & de Bello Jud. l. 7. c. 10. sect. 2, 3, 4. (d) T. Bab. Menachot, fol. 109. 2.
John Wesley
19:19 An altar - The altar is put for the worship of God, as it is in many places both of the Old and New Testament. And nothing is more common in the prophets than to speak of gospel - worship in the phrases of the law. Pillar - A monument of the true religion. Here also he alludes to the ancient custom of erecting pillars to God. The border - As before, in the midst of it. The meaning is, There shall be evidences of their piety in all places.
Robert Jamieson, A. R. Fausset and David Brown
19:19 altar--not for sacrifice, but as the "pillar" for memorial and worship (Josh 22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places.
pillar--such as Jacob reared (Gen 28:18; Gen 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events.
at the border--of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.
19:2019:20: եւ եղիցի ՚ի նշա՛ն յաւիտենից Տեառն յերկրին Եգիպտացւոց։ Զի աղաղակեսցեն առ Տէր վասն նեղութեան իւրեանց. եւ առաքեսցէ նոցա Տէր ա՛յր մի որ փրկեսցէ զնոսա, եւ դատաստանա՛ւ փրկեսցէ զնոսա։
20 որը Եգիպտացիների երկրում Տիրոջ համար յաւիտենական նշան է լինելու: Իրենց նեղութիւնների պատճառով նրանք պիտի աղաղակեն Տիրոջը, եւ Տէրը նրանց մօտ պիտի ուղարկի մի մարդու, որը պիտի փրկի նրանց, դատաստանով է փրկելու նրանց:
20 Անիկա Եգիպտացիներու երկրին մէջզօրքերու Տէրոջը համար նշան ու վկայութիւն պիտի ըլլայ. Վասն զի բռնաւորներուն պատճառով Տէրոջը պիտի աղաղակեն ու անիկա ազատարար մը ու մեծ մարդ մը ղրկելով անոնց՝ Պիտի ազատէ զանոնք։
եւ եղիցի ի նշան [285]յաւիտենից Տեառն`` յերկրին Եգիպտացւոց. զի աղաղակեսցեն առ Տէր վասն նեղութեան իւրեանց, եւ առաքեսցէ նոցա [286]Տէր այր մի որ փրկեսցէ զնոսա, եւ դատաստանաւ`` փրկեսցէ զնոսա:

19:20: եւ եղիցի ՚ի նշա՛ն յաւիտենից Տեառն յերկրին Եգիպտացւոց։ Զի աղաղակեսցեն առ Տէր վասն նեղութեան իւրեանց. եւ առաքեսցէ նոցա Տէր ա՛յր մի որ փրկեսցէ զնոսա, եւ դատաստանա՛ւ փրկեսցէ զնոսա։
20 որը Եգիպտացիների երկրում Տիրոջ համար յաւիտենական նշան է լինելու: Իրենց նեղութիւնների պատճառով նրանք պիտի աղաղակեն Տիրոջը, եւ Տէրը նրանց մօտ պիտի ուղարկի մի մարդու, որը պիտի փրկի նրանց, դատաստանով է փրկելու նրանց:
20 Անիկա Եգիպտացիներու երկրին մէջզօրքերու Տէրոջը համար նշան ու վկայութիւն պիտի ըլլայ. Վասն զի բռնաւորներուն պատճառով Տէրոջը պիտի աղաղակեն ու անիկա ազատարար մը ու մեծ մարդ մը ղրկելով անոնց՝ Պիտի ազատէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
19:2019:20 И будет он знамением и свидетельством о Господе Саваофе в земле Египетской, потому что они воззовут к Господу по причине притеснителей, и Он пошлет им спасителя и заступника, и избавит их.
19:20 καὶ και and; even ἔσται ειμι be εἰς εις into; for σημεῖον σημειον sign εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever κυρίῳ κυριος lord; master ἐν εν in χώρᾳ χωρα territory; estate Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὅτι οτι since; that κεκράξονται κραζω cry πρὸς προς to; toward κύριον κυριος lord; master διὰ δια through; because of τοὺς ο the θλίβοντας θλιβω pressure; press against αὐτούς αυτος he; him καὶ και and; even ἀποστελεῖ αποστελλω send off / away αὐτοῖς αυτος he; him κύριος κυριος lord; master ἄνθρωπον ανθρωπος person; human ὃς ος who; what σώσει σωζω save αὐτούς αυτος he; him κρίνων κρινω judge; decide σώσει σωζω save αὐτούς αυτος he; him
19:20 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be לְ lᵊ לְ to אֹ֥ות ʔˌôṯ אֹות sign וּ û וְ and לְ lᵊ לְ to עֵ֛ד ʕˈēḏ עֵד witness לַֽ lˈa לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כִּֽי־ kˈî- כִּי that יִצְעֲק֤וּ yiṣʕᵃqˈû צעק cry אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face לֹֽחֲצִ֔ים lˈōḥᵃṣˈîm לחץ press וְ wᵊ וְ and יִשְׁלַ֥ח yišlˌaḥ שׁלח send לָהֶ֛ם lāhˈem לְ to מֹושִׁ֥יעַ môšˌîₐʕ ישׁע help וָ wā וְ and רָ֖ב rˌāv ריב contend וְ wᵊ וְ and הִצִּילָֽם׃ hiṣṣîlˈām נצל deliver
19:20. et erit in signum et in testimonium Domino exercituum in terra Aegypti clamabunt enim ad Dominum a facie tribulantis et mittet eis salvatorem et propugnatorem qui liberet eosIt shall be for a sign, and for a testimony to the Lord of hosts in the land of Egypt. For they shall cry to the Lord because of the oppressor, and he shall send them a Saviour and a defender to deliver them.
20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a defender, and he shall deliver them.
19:20. This shall be a sign and a testimony to the Lord of hosts in the land of Egypt. For they will cry out to the Lord before the face of the tribulation, and he will send them a savior and a defender who will free them.
19:20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.
And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them:

19:20 И будет он знамением и свидетельством о Господе Саваофе в земле Египетской, потому что они воззовут к Господу по причине притеснителей, и Он пошлет им спасителя и заступника, и избавит их.
19:20
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
σημεῖον σημειον sign
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
κυρίῳ κυριος lord; master
ἐν εν in
χώρᾳ χωρα territory; estate
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὅτι οτι since; that
κεκράξονται κραζω cry
πρὸς προς to; toward
κύριον κυριος lord; master
διὰ δια through; because of
τοὺς ο the
θλίβοντας θλιβω pressure; press against
αὐτούς αυτος he; him
καὶ και and; even
ἀποστελεῖ αποστελλω send off / away
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
ἄνθρωπον ανθρωπος person; human
ὃς ος who; what
σώσει σωζω save
αὐτούς αυτος he; him
κρίνων κρινω judge; decide
σώσει σωζω save
αὐτούς αυτος he; him
19:20
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
לְ lᵊ לְ to
אֹ֥ות ʔˌôṯ אֹות sign
וּ û וְ and
לְ lᵊ לְ to
עֵ֛ד ʕˈēḏ עֵד witness
לַֽ lˈa לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כִּֽי־ kˈî- כִּי that
יִצְעֲק֤וּ yiṣʕᵃqˈû צעק cry
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
לֹֽחֲצִ֔ים lˈōḥᵃṣˈîm לחץ press
וְ wᵊ וְ and
יִשְׁלַ֥ח yišlˌaḥ שׁלח send
לָהֶ֛ם lāhˈem לְ to
מֹושִׁ֥יעַ môšˌîₐʕ ישׁע help
וָ וְ and
רָ֖ב rˌāv ריב contend
וְ wᵊ וְ and
הִצִּילָֽם׃ hiṣṣîlˈām נצל deliver
19:20. et erit in signum et in testimonium Domino exercituum in terra Aegypti clamabunt enim ad Dominum a facie tribulantis et mittet eis salvatorem et propugnatorem qui liberet eos
It shall be for a sign, and for a testimony to the Lord of hosts in the land of Egypt. For they shall cry to the Lord because of the oppressor, and he shall send them a Saviour and a defender to deliver them.
19:20. This shall be a sign and a testimony to the Lord of hosts in the land of Egypt. For they will cry out to the Lord before the face of the tribulation, and he will send them a savior and a defender who will free them.
19:20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:20: And it shall be for a sign - The altar, and the pillar. This shows that the altar was not to be for sacrifice, but was a "memorial," or designed to designate a place of worship.
They shall cry to the Lord because of the oppressors - That is, oppressed and borne down under the exactions of their rulers, they shall seek deliverance from the true God - one instance among many of the effect of affliction and oppression in leading people to embrace the true religion.
And he shall send them a saviour - Who this "saviour" would be, has been a subject on which there has been a great difference of opinion. Grotius supposes that it would be "the angel" by which the army of Sennacherib would be destroyed. Gesenius thinks it was Psammetichus, who would deliver them from the tyranny of the eleven kings who were contending with each other, or that, since in Isa 19:4, he is called a 'severe lord,' it is probable that the promise here is to be understood of a delivering or protecting angel. But it is evident that some person is here denoted who would be sent "subsequently" to the national judgments which are here designated. Dr. Gill supposes that by the saviour here is meant the Messiah; but this interpretation does not suit the connection, for it is evident that the event here predicted, was to take place before the coming of Christ. Vitringa and Dr. Newton suppose with more probability that Alexander the Great is here referred to, who took possession of Egypt after his conquest in the East, and who might be called "a saviour," inasmuch as he delivered them from the reign of the oppressive kings who had tyrannized there, and inasmuch as his reign and the reigns of those who succeeded him in Egypt, would be much more mild than that of the former kings of that country.
That Alexander the Great was regarded by the Egyptians as a saviour or deliverer, is apparent from history. Upon his coming to Egypt, the people submitted to him cheerfully, out of hatred to the Persians, so that he became master of the country without any opposition (Diod. Sic. xvii. 49; Arrian, iii. 3, 1; Q. Curtius, iv. 7, 8, as quoted by Newton). He treated them with much kindness; built the city of Alexandria, calling it after his own name, designing to make it the capital of his empire; and under him and the Ptolemies who succeeded him, trade Rev_ived, commerce flourished, learning was patronized, and peace and plenty blessed the land. Among other things, Alexander transplanted many Jews into Alexandria, and granted them many privileges, equal to the Macedonians themselves (Jos. "Bell. Jud." ii. 18. 7; "Contra Ap." ii. 4). 'The arrival of Alexander,' says Wilkinson ("Ancient Egyptians," vol. i. pp. 213, 214), 'was greeted with universal satisfaction.
Their hatred of the Persians, and their frequent alliances with the Greeks, who had fought under the same banners against a common enemy, naturally taught the Egyptians to welcome the Macedonian army with the strongest demonstrations of friendship, and to consider their coming as a direct interposition of the gods; and so wise and considerate was the conduct of the early Ptolemies, that they almost ceased to regret the period when they were governed by their native princes.' Under the Ptolemies, large numbers of the Jews settled in Egypt. For their use, as has been remarked, the Old Testament was translated into Greek, and a temple was built by Onias, under the sixth Ptolemy. Philo represents the number of the Jews in Egypt in his time at not less than one million. They were settled in nearly all parts oF Egypt; but particularly in Heliopolis or the city of the sun, in Migdol, in Tahpanes, in Noph or Memphis, in Pathros or Thebais Jer 44:1 - perhaps the five cities referred to in Isa 19:18.
And a great one - (ורב vâ râ b). A mighty one; a powerful saviour. The name 'great' has been commonly assigned to Alexander. The Septuagint renders this, 'Judging (κρίνων krinō n), he shall save them;' evidently regarding רב râ b as derived from ריב riyb "to manage a cause, or to judge." Lowth renders it, 'A vindicator.' The word means "great, mighty;" and is repeatedly applied to a prince, chief, or captain Kg2 25:8; Est 1:8; Dan 1:3; Dan 2:48; Dan 5:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: for a: Isa 55:13; Jos 4:20, Jos 4:21, Jos 22:27, Jos 22:28, Jos 22:34, Jos 24:26, Jos 24:27
they shall: Isa 19:4, Isa 20:4, Isa 52:5; Exo 2:23, Exo 3:7; Kg2 13:4, Kg2 13:5; Psa 50:15; Jam 5:4
he shall send: Isa 37:36, Isa 45:21, Isa 45:22; Luk 2:11; Tit 2:13
Geneva 1599
19:20 And it shall be for a sign and for a witness to the LORD of hosts in the land of Egypt: for they shall cry to the LORD because of the oppressors, and he shall send them (u) a saviour, and a great one, and he shall deliver them.
(u) This declares that this prophecy would be accomplished in the time of Christ.
John Gill
19:20 And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt,.... This refers either to what goes before, that the altar and pillar were signs and witnesses that the Lord was believed in, professed, and worshipped there; or to what follows after, that the Lord's hearing the cries of men, and answering them, by sending a great Saviour to them, is a token and testimony for him of his great love unto them:
for they shall cry unto the Lord because of the oppressors; as men awakened and convinced do, feeling the oppressions of a guilty conscience, and a tempting devil, and an ensnaring wicked world:
and he shall send them a Saviour, and a great one, and he shall deliver them; this is Christ, whom God sent in the fulness of time to be the Saviour of lost sinners; and he is a "great" one indeed, the great God, and our Saviour, Tit 2:13 who is the Son of God, the true God, and eternal life, who has all the perfections of deity in him; the Creator and Upholder of all things; and must have therefore great and sufficient abilities to save sinners to the uttermost; and those that come to God by him he does save and deliver from all their sins, and out of the hands of all their enemies, and from wrath, ruin, and destruction. Abarbinel (e) owns that the Messiah is here meant, as undoubtedly he is; and not the angel that destroyed Sennacherib's army, as Kimchi; for the text speaks not of the Jews, but of the Egyptians. Vitringa thinks that either Alexander, called the Great, or else Ptolemy the son of Lagus, who had the same epithet, and who was also called "Soter", the saviour, is here meant.
(e) Mashmiah Jeshua, fol. 13. 1.
John Wesley
19:20 It - The altar or pillar last mentioned. A witness - To testify that they own the Lord for their God. Cry - Being sorely distressed, they shall turn unto the true God. A great one - A great or mighty Saviour, even Christ.
Robert Jamieson, A. R. Fausset and David Brown
19:20 it--the altar and pillar.
a sign--(of the fulfilment of prophecy) to their contemporaries.
a witness--to their descendants.
unto the Lord--no longer, to their idols, but to Jehovah.
for they shall cry--or, "a sign . . . that they cried, . . . and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Acts 2:10, "Egypt").
19:2119:21: Եւ ծանիցի՛ Տէր Եգիպտացւոցն. եւ ծանիցեն Եգիպտացիքն զՏէր յաւուր յայնմիկ. եւ մատուսցեն զոհս եւ պատարագս, եւ դիցեն ուխտս Տեառն՝ եւ կատարեսցեն։
21 Տէրը յայտնի պիտի դառնայ եգիպտացիներին, ու այն օրը եգիպտացիները պիտի ճանաչեն Տիրոջը եւ մատուցեն զոհեր ու ընծաներ, ուխտ պիտի դնեն Աստծուն եւ կատարեն այն:
21 Տէրը Եգիպտոսի մէջ պիտի յայտնուի Ու Եգիպտացիները պիտի ճանչնան Տէրը Եւ զոհեր ու պատարագներ պիտի մատուցանեն Եւ Տէրոջը ուխտ պիտի ընեն ու կատարեն։
Եւ ծանիցի Տէր Եգիպտացւոցն, եւ ծանիցեն Եգիպտացիքն զՏէր յաւուր յայնմիկ. եւ մատուսցեն զոհս եւ պատարագս, եւ դիցեն ուխտս Տեառն` եւ կատարեսցեն:

19:21: Եւ ծանիցի՛ Տէր Եգիպտացւոցն. եւ ծանիցեն Եգիպտացիքն զՏէր յաւուր յայնմիկ. եւ մատուսցեն զոհս եւ պատարագս, եւ դիցեն ուխտս Տեառն՝ եւ կատարեսցեն։
21 Տէրը յայտնի պիտի դառնայ եգիպտացիներին, ու այն օրը եգիպտացիները պիտի ճանաչեն Տիրոջը եւ մատուցեն զոհեր ու ընծաներ, ուխտ պիտի դնեն Աստծուն եւ կատարեն այն:
21 Տէրը Եգիպտոսի մէջ պիտի յայտնուի Ու Եգիպտացիները պիտի ճանչնան Տէրը Եւ զոհեր ու պատարագներ պիտի մատուցանեն Եւ Տէրոջը ուխտ պիտի ընեն ու կատարեն։
zohrab-1805▾ eastern-1994▾ western am▾
19:2119:21 И Господь явит Себя в Египте; и Египтяне в тот день познают Господа и принесут жертвы и дары, и дадут обеты Господу, и исполнят.
19:21 καὶ και and; even γνωστὸς γνωστος known; what can be known ἔσται ειμι be κύριος κυριος lord; master τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian καὶ και and; even γνώσονται γινωσκω know οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian τὸν ο the κύριον κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ποιήσουσιν ποιεω do; make θυσίας θυσια immolation; sacrifice καὶ και and; even εὔξονται ευχομαι wish; make εὐχὰς ευχη wish; vow τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἀποδώσουσιν αποδιδωμι render; surrender
19:21 וְ wᵊ וְ and נֹודַ֤ע nôḏˈaʕ ידע know יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and יָדְע֥וּ yāḏᵊʕˌû ידע know מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וְ wᵊ וְ and עָֽבְדוּ֙ ʕˈāvᵊḏû עבד work, serve זֶ֣בַח zˈevaḥ זֶבַח sacrifice וּ û וְ and מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and נָדְרוּ־ nāḏᵊrû- נדר vow נֵ֥דֶר nˌēḏer נֶדֶר vow לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH וְ wᵊ וְ and שִׁלֵּֽמוּ׃ šillˈēmû שׁלם be complete
19:21. et cognoscetur Dominus ab Aegypto et cognoscent Aegyptii Dominum in die illa et colent eum in hostiis et muneribus et vota vovebunt Domino et solventAnd the Lord shall be known by Egypt, and the Egyptians shall know the Lord in that day, and shall worship him with sacrifices and offerings: and they shall make vows to the Lord, and perform them.
21. And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and oblation, and shall vow a vow unto the LORD, and shall perform it.
19:21. And the Lord will be acknowledged by Egypt, and the Egyptians will recognize the Lord in that day, and they will worship him with sacrifices and gifts. And they will make vows to the Lord, and they will fulfill them.
19:21. And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform [it].
And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform:

19:21 И Господь явит Себя в Египте; и Египтяне в тот день познают Господа и принесут жертвы и дары, и дадут обеты Господу, и исполнят.
19:21
καὶ και and; even
γνωστὸς γνωστος known; what can be known
ἔσται ειμι be
κύριος κυριος lord; master
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
καὶ και and; even
γνώσονται γινωσκω know
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
τὸν ο the
κύριον κυριος lord; master
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ποιήσουσιν ποιεω do; make
θυσίας θυσια immolation; sacrifice
καὶ και and; even
εὔξονται ευχομαι wish; make
εὐχὰς ευχη wish; vow
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἀποδώσουσιν αποδιδωμι render; surrender
19:21
וְ wᵊ וְ and
נֹודַ֤ע nôḏˈaʕ ידע know
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
יָדְע֥וּ yāḏᵊʕˌû ידע know
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
עָֽבְדוּ֙ ʕˈāvᵊḏû עבד work, serve
זֶ֣בַח zˈevaḥ זֶבַח sacrifice
וּ û וְ and
מִנְחָ֔ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
נָדְרוּ־ nāḏᵊrû- נדר vow
נֵ֥דֶר nˌēḏer נֶדֶר vow
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
שִׁלֵּֽמוּ׃ šillˈēmû שׁלם be complete
19:21. et cognoscetur Dominus ab Aegypto et cognoscent Aegyptii Dominum in die illa et colent eum in hostiis et muneribus et vota vovebunt Domino et solvent
And the Lord shall be known by Egypt, and the Egyptians shall know the Lord in that day, and shall worship him with sacrifices and offerings: and they shall make vows to the Lord, and perform them.
19:21. And the Lord will be acknowledged by Egypt, and the Egyptians will recognize the Lord in that day, and they will worship him with sacrifices and gifts. And they will make vows to the Lord, and they will fulfill them.
19:21. And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform [it].
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
21-22: Египтяне познают Господа, т. е. уверуют во Всевышнего, признают Его истинным Богом.

Жертвы и дары - т. е. кровавые жертвоприношения и простые хлебные приношения.

И поразит Господь, т. е. Господь будет вразумлять Египтян временными наказаниями, как Он поступал и с евреями.
Albert Barnes: Notes on the Bible - 1834
19:21: And the Lord shall be known to Egypt - Shall be worshipped and honored by the Jews who shall dwell there, and by those who shall be proselyted to their religion.
And the Egyptians shall know the Lord - That many of the Egyptians would be converted to the Jewish religion there can be no doubt. This was the result in all countries where the Jews had a residence (compare the notes at Act 2:9-11).
And shall do sacrifice - Shall offer sacrifices to Yahweh. They would naturally go to Jerusalem as often as practicable, and unite with the Jews there, in the customary rites of their religion.
And oblations - The word מנחה minichā h 'oblation,' denotes any offering that is not a "bloody" sacrifice - a thank-offering; an offering of incense, flour, grain, etc. (see the notes at Isa 1:13) The sense is, that they should be true worshippers of God.
They shall vow a vow ... - They shall be sincere and true worshippers of God. The large numbers of the Jews that dwelt there; the fact that many of them doubtless were sincere; the circumstances recorded Act 2:9-11, that Jews were in Jerusalem on the day of Pentecost; and the fact that the true religion was carried to Egypt, and the Christian religion established there, all show how fully this prediction was fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: Lord shall: Isa 11:9, Isa 37:20, Isa 55:5; Sa1 17:46; Kg1 8:43; Psa 67:2, Psa 98:2, Psa 98:3; Hab 2:14; Joh 17:3; Gal 4:8, Gal 4:9
and shall: Zep 3:10; Mal 1:11; Joh 4:21-24; Rom 15:27, Rom 15:28; Pe1 2:5, Pe1 2:9
shall vow: Isa 44:5; Ecc 5:4; Jon 1:16
Carl Friedrich Keil and Franz Delitzsch
19:21
When Egypt became the prey of Islam in the year 640, there was already to be seen, at all events in the form of a magnificent prelude, the fulfilment of what the prophet foretells in Is 19:21, Is 19:22 : "And Jehovah makes Himself known to the Egyptians, and the Egyptians know Jehovah in that day; and they serve with slain-offerings and meat-offerings, and vow vows to Jehovah, and pay them. And Jehovah smites Egypt, smiting and healing; and if they return to Jehovah, He suffers Himself to be entreated, and heals them." From that small commencement of five cities, and a solitary altar, and one solitary obelisk, it has now come to this: Jehovah extends the knowledge of Himself to the whole of Egypt ענודע, reflective se cognoscendum dare, or neuter innotescere), and throughout all Egypt there arises the knowledge of God, which soon shows itself in acts of worship. This worship is represented by the prophet, just as we should expect according to the Old Testament view, as consisting in the offering of bleeding and bloodless, or legal and free-will offerings: ועבדוּ, viz., את־יהוה, so that עבד is construed with a double accusative, as in Ex 10:26, cf., Gen 30:29; or it may possibly be used directly in the sense of sacrificing, as in the Phoenician, and like עשׂה in the Thorah; and even if we took it in this sense, it would yield no evidence against Isaiah's authorship (compare Is 28:21; Is 32:17). Egypt, though converted, is still sinful; but Jehovah smites it, "smiting and healing" (nâgoph verâpho', compare 3Kings 20:37), so that in the act of smiting the intention of healing prevails; and healing follows the smiting, since the chastisement of Jehovah leads it to repentance. Thus Egypt is now under the same plan of salvation as Israel (e.g., Lev 26:44; Deut 32:36).
Geneva 1599
19:21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do (x) sacrifice and oblation; yea, they shall vow a vow to the LORD, and perform [it].
(x) By these ceremonies he comprehends the spiritual service under Christ.
John Gill
19:21 And the Lord shall be known to Egypt,.... The means of knowing him would be granted them; which were partly through the Bible being translated into the Greek language, at the request of Ptolemy king of Egypt, which was then understood in that country, and this was a considerable time before the coming of Christ; and chiefly through the Gospel being brought hither by the Evangelist Mark, and others, whereby many of them were brought to a spiritual, experimental, and evangelical knowledge of Christ:
and the Egyptians shall know the Lord; own and acknowledge him, profess faith in him, hope of happiness by him, love of him, and subjection to him, his Gospel and ordinances:
and shall do sacrifice and oblation; not such sacrifice and oblation as were enjoined by the ceremonial law, since those would be now abrogated; but the spiritual sacrifices of prayer, praise, and good works, and of the presentation of themselves, as a holy, living, and acceptable sacrifice to God, their reasonable service: under these ceremonial rites is signified the whole spiritual worship of the New Testament:
yea, they shall vow a vow unto the Lord, and perform it; lay themselves under obligation to serve the Lord, and act according to it; see Eccles 5:4 and this is to be understood not of legal vows, as that of the Nazarite, or any other, but of the spiritual one of praise and thanksgiving; see Ps 50:14.
John Wesley
19:21 Shall sacrifice - Shall worship God spiritually; which yet is signified by typical phrases.
Robert Jamieson, A. R. Fausset and David Brown
19:21 oblation--unbloody.
19:2219:22: Եւ հարցէ Տէր զԵգիպտացիսն մեծամե՛ծ հարուածովք, եւ բժշկելով բժշկեսցէ զնոսա. եւ դարձցի՛ն առ Տէր՝ եւ լուիցէ՛ նոցա՝ եւ բժշկեսցէ՛ զնոսա։
22 Տէրը մեծամեծ հարուածներ պիտի հասցնի եգիպտացիներին, բայց եւ պիտի լսի ու բժշկի նրանց, ու նրանք պիտի դառնան դէպի Տէրը, որը պիտի լսի ու բժշկի նրանց:
22 Տէրը Եգիպտացիները պիտի զարնէ։Պիտի զարնէ բայց պիտի բժշկէ Եւ անոնք Տէրոջը պիտի դառնան Ու անիկա պիտի ընդունի զանոնք ու պիտի բժշկէ։
Եւ հարցէ Տէր զԵգիպտացիսն մեծամեծ հարուածովք, եւ բժշկելով բժշկեսցէ զնոսա. եւ դարձցին առ Տէր, եւ լուիցէ նոցա եւ բժշկեսցէ զնոսա:

19:22: Եւ հարցէ Տէր զԵգիպտացիսն մեծամե՛ծ հարուածովք, եւ բժշկելով բժշկեսցէ զնոսա. եւ դարձցի՛ն առ Տէր՝ եւ լուիցէ՛ նոցա՝ եւ բժշկեսցէ՛ զնոսա։
22 Տէրը մեծամեծ հարուածներ պիտի հասցնի եգիպտացիներին, բայց եւ պիտի լսի ու բժշկի նրանց, ու նրանք պիտի դառնան դէպի Տէրը, որը պիտի լսի ու բժշկի նրանց:
22 Տէրը Եգիպտացիները պիտի զարնէ։Պիտի զարնէ բայց պիտի բժշկէ Եւ անոնք Տէրոջը պիտի դառնան Ու անիկա պիտի ընդունի զանոնք ու պիտի բժշկէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2219:22 И поразит Господь Египет; поразит и исцелит; они обратятся к Господу, и Он услышит их, и исцелит их.
19:22 καὶ και and; even πατάξει πατασσω pat; impact κύριος κυριος lord; master τοὺς ο the Αἰγυπτίους αιγυπτιος Egyptian πληγῇ πληγη plague; stroke μεγάλῃ μεγας great; loud καὶ και and; even ἰάσεται ιαομαι heal αὐτοὺς αυτος he; him ἰάσει ιασις healing καὶ και and; even ἐπιστραφήσονται επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἰσακούσεται εισακουω heed; listen to αὐτῶν αυτος he; him καὶ και and; even ἰάσεται ιαομαι heal αὐτούς αυτος he; him
19:22 וְ wᵊ וְ and נָגַ֧ף nāḡˈaf נגף hurt יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt נָגֹ֣ף nāḡˈōf נגף hurt וְ wᵊ וְ and רָפֹ֑וא rāfˈô רפא heal וְ wᵊ וְ and שָׁ֨בוּ֙ šˈāvû שׁוב return עַד־ ʕaḏ- עַד unto יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נֶעְתַּ֥ר neʕtˌar עתר entreat לָהֶ֖ם lāhˌem לְ to וּ û וְ and רְפָאָֽם׃ rᵊfāʔˈām רפא heal
19:22. et percutiet Dominus Aegyptum plaga et sanabit eam et revertentur ad Dominum et placabitur eis et sanabit eosAnd the Lord shall strike Egypt with a scourge, and shall heal it, and they shall return to the Lord, and he shall be pacified towards them, and heal them.
22. And the LORD shall smite Egypt, smiting and healing; and they shall return unto the LORD, and he shall be entreated of them, and shall heal them.
19:22. And the Lord will strike Egypt with a scourge, and he will heal them. And they will return to the Lord. And he will be placated toward them, and he will heal them.
19:22. And the LORD shall smite Egypt: he shall smite and heal [it]: and they shall return [even] to the LORD, and he shall be intreated of them, and shall heal them.
And the LORD shall smite Egypt: he shall smite and heal [it]: and they shall return [even] to the LORD, and he shall be intreated of them, and shall heal them:

19:22 И поразит Господь Египет; поразит и исцелит; они обратятся к Господу, и Он услышит их, и исцелит их.
19:22
καὶ και and; even
πατάξει πατασσω pat; impact
κύριος κυριος lord; master
τοὺς ο the
Αἰγυπτίους αιγυπτιος Egyptian
πληγῇ πληγη plague; stroke
μεγάλῃ μεγας great; loud
καὶ και and; even
ἰάσεται ιαομαι heal
αὐτοὺς αυτος he; him
ἰάσει ιασις healing
καὶ και and; even
ἐπιστραφήσονται επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
εἰσακούσεται εισακουω heed; listen to
αὐτῶν αυτος he; him
καὶ και and; even
ἰάσεται ιαομαι heal
αὐτούς αυτος he; him
19:22
וְ wᵊ וְ and
נָגַ֧ף nāḡˈaf נגף hurt
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
נָגֹ֣ף nāḡˈōf נגף hurt
וְ wᵊ וְ and
רָפֹ֑וא rāfˈô רפא heal
וְ wᵊ וְ and
שָׁ֨בוּ֙ šˈāvû שׁוב return
עַד־ ʕaḏ- עַד unto
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נֶעְתַּ֥ר neʕtˌar עתר entreat
לָהֶ֖ם lāhˌem לְ to
וּ û וְ and
רְפָאָֽם׃ rᵊfāʔˈām רפא heal
19:22. et percutiet Dominus Aegyptum plaga et sanabit eam et revertentur ad Dominum et placabitur eis et sanabit eos
And the Lord shall strike Egypt with a scourge, and shall heal it, and they shall return to the Lord, and he shall be pacified towards them, and heal them.
19:22. And the Lord will strike Egypt with a scourge, and he will heal them. And they will return to the Lord. And he will be placated toward them, and he will heal them.
19:22. And the LORD shall smite Egypt: he shall smite and heal [it]: and they shall return [even] to the LORD, and he shall be intreated of them, and shall heal them.
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Albert Barnes: Notes on the Bible - 1834
19:22: And the Lord shall smite Egypt - That is, in the manner described in the pRev_ious part of this prophecy Isa 19:2-10.
And heal it - Or restore it to more than its former splendor and prosperity, as described in the pRev_ious verses Isa 19:18-20. He shall send it a saviour; he shall open new sources of prosperity; and he shall cause the true religion to flourish there. These advantages would be more than a compensation for all the calamities that he would bring upon it.
And they shall return ... - These calamities shall be the means of their conversion to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: he shall smite: Isa 19:1-15; Deu 32:39; Job 5:18; Hos 5:15, Hos 6:2; Heb 12:11
they shall: Isa 6:10, Isa 55:7; Hos 14:1; Amo 4:6-12; Act 26:17-20, Act 28:26, Act 28:27
John Gill
19:22 And the Lord shall smite Egypt,.... By one afflictive providence or another, which shall awaken them to a sense of sin and duty; or smite their consciences with convictions of sin, through the ministry of the word by his spirits:
he shall smite and heal it; or "smiting and healing" (f); as he smites he shall heal, by an application of pardoning grace and mercy, by sprinkling the blood of Christ on their wounded consciences, and by pouring in the oil and wine of divine love into the wounds made by sin:
and they shall return, even to the Lord: by faith and repentance; or to his worship, as the Targum; by an obedience to his will, and shall cleave unto him:
and he shall be entreated of them, and he shall heal them; when wounded with a sense of sin, and pricked to the heart, they shall cry unto him, and entreat his pardoning grace and mercy, which, being applied to them, heals; for healing diseases and forgiving iniquities are one and the same thing; see Ps 103:3.
(f) "percutiendo et sanando", Pagninus, Montanus, Piscator, Tigurine version.
John Wesley
19:22 Smite - God will afflict them and by those afflictions will convert and save them.
Robert Jamieson, A. R. Fausset and David Brown
19:22 return--for heathen sin and idolatry are an apostasy from primitive truth.
heal--as described (Is 19:18-20).
19:2319:23: Յաւուր յայնմիկ եղիցին ճանապա՛րհ Եգիպտացւոցն առ Ասորեստանեայս. եւ մտցեն Ասորեստանեայքն յԵգիպտոս, եւ Եգիպտացիքն երթիցեն առ Ասորեստանեայս. եւ ծառայեսցեն Եգիպտացիքն Ասորեստանեայցն[9789]։ [9789] Այլք. Եղիցի ճանապարհ Եգիպ՛՛։
23 Այն օրը Եգիպտոսից դէպի Ասորեստան ճանապարհ պիտի լինի, ասորեստանցիները պիտի մտնեն Եգիպտոս, եգիպտացիներն էլ պիտի գնան ասորեստանցիների մօտ. եգիպտացիները պիտի ծառայեն ասորեստանցիներին[21]:[21] 21. Եբրայերէնում՝ եգիպտացիները եւ ասորեստանցիները միասին պիտի պաշտեն Աստծուն:
23 Այն օրը Եգիպտոսէն դէպի Ասորեստան բանուկ ճամբայ պիտի ըլլայ Ու Ասորեստանցիները Եգիպտոս ու Եգիպտացիները Ասորեստան պիտի երթան Ու Եգիպտացիները Ասորեստանցիներուն հետ Աստուծոյ պիտի ծառայեն։
Յաւուր յայնմիկ եղիցի ճանապարհ Եգիպտացւոցն առ Ասորեստանեայսն, եւ մտցեն Ասորեստանեայքն յԵգիպտոս, եւ Եգիպտացիքն երթիցեն առ Ասորեստանեայսն, եւ ծառայեսցեն Եգիպտացիքն [287]Ասորեստանեայցն:

19:23: Յաւուր յայնմիկ եղիցին ճանապա՛րհ Եգիպտացւոցն առ Ասորեստանեայս. եւ մտցեն Ասորեստանեայքն յԵգիպտոս, եւ Եգիպտացիքն երթիցեն առ Ասորեստանեայս. եւ ծառայեսցեն Եգիպտացիքն Ասորեստանեայցն[9789]։
[9789] Այլք. Եղիցի ճանապարհ Եգիպ՛՛։
23 Այն օրը Եգիպտոսից դէպի Ասորեստան ճանապարհ պիտի լինի, ասորեստանցիները պիտի մտնեն Եգիպտոս, եգիպտացիներն էլ պիտի գնան ասորեստանցիների մօտ. եգիպտացիները պիտի ծառայեն ասորեստանցիներին[21]:
[21] 21. Եբրայերէնում՝ եգիպտացիները եւ ասորեստանցիները միասին պիտի պաշտեն Աստծուն:
23 Այն օրը Եգիպտոսէն դէպի Ասորեստան բանուկ ճամբայ պիտի ըլլայ Ու Ասորեստանցիները Եգիպտոս ու Եգիպտացիները Ասորեստան պիտի երթան Ու Եգիպտացիները Ասորեստանցիներուն հետ Աստուծոյ պիտի ծառայեն։
zohrab-1805▾ eastern-1994▾ western am▾
19:2319:23 В тот день из Египта в Ассирию будет большая дорога, и будет приходить Ассур в Египет, и Египтяне в Ассирию; и Египтяне вместе с Ассириянами будут служить Господу.
19:23 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be ὁδὸς οδος way; journey Αἰγύπτου αιγυπτος Aigyptos; Eyiptos πρὸς προς to; toward Ἀσσυρίους ασσυριος and; even εἰσελεύσονται εισερχομαι enter; go in Ἀσσύριοι ασσυριος into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even Αἰγύπτιοι αιγυπτιος Egyptian πορεύσονται πορευομαι travel; go πρὸς προς to; toward Ἀσσυρίους ασσυριος and; even δουλεύσουσιν δουλευω give allegiance; subject οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian τοῖς ο the Ἀσσυρίοις ασσυριος Assyrios; Assirios
19:23 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he תִּהְיֶ֨ה tihyˌeh היה be מְסִלָּ֤ה mᵊsillˈā מְסִלָּה highway מִ mi מִן from מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt אַשּׁ֔וּרָה ʔaššˈûrā אַשּׁוּר Asshur וּ û וְ and בָֽא־ vˈā- בוא come אַשּׁ֥וּר ʔaššˌûr אַשּׁוּר Asshur בְּ bᵊ בְּ in מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וּ û וְ and מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and עָבְד֥וּ ʕāvᵊḏˌû עבד work, serve מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt אֶת־ ʔeṯ- אֵת together with אַשּֽׁוּר׃ ס ʔaššˈûr . s אַשּׁוּר Asshur
19:23. in die illa erit via de Aegypto in Assyrios et intrabit Assyrius Aegyptum et Aegyptius in Assyrios et servient Aegyptii AssurIn that day there shall be a way from Egypt to the Assyrians, and the Assyrian shall enter into Egypt, and the Egyptian to the Assyrians, and the Egyptians shall serve the Assyrian.
23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.
19:23. In that day, there will be a way from Egypt to the Assyrians, and the Assyrian will enter into Egypt, and the Egyptian will be with the Assyrians, and the Egyptians will serve Assur.
19:23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians:

19:23 В тот день из Египта в Ассирию будет большая дорога, и будет приходить Ассур в Египет, и Египтяне в Ассирию; и Египтяне вместе с Ассириянами будут служить Господу.
19:23
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
ὁδὸς οδος way; journey
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
πρὸς προς to; toward
Ἀσσυρίους ασσυριος and; even
εἰσελεύσονται εισερχομαι enter; go in
Ἀσσύριοι ασσυριος into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Αἰγύπτιοι αιγυπτιος Egyptian
πορεύσονται πορευομαι travel; go
πρὸς προς to; toward
Ἀσσυρίους ασσυριος and; even
δουλεύσουσιν δουλευω give allegiance; subject
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
τοῖς ο the
Ἀσσυρίοις ασσυριος Assyrios; Assirios
19:23
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
תִּהְיֶ֨ה tihyˌeh היה be
מְסִלָּ֤ה mᵊsillˈā מְסִלָּה highway
מִ mi מִן from
מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt
אַשּׁ֔וּרָה ʔaššˈûrā אַשּׁוּר Asshur
וּ û וְ and
בָֽא־ vˈā- בוא come
אַשּׁ֥וּר ʔaššˌûr אַשּׁוּר Asshur
בְּ bᵊ בְּ in
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וּ û וְ and
מִצְרַ֣יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
עָבְד֥וּ ʕāvᵊḏˌû עבד work, serve
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
אֶת־ ʔeṯ- אֵת together with
אַשּֽׁוּר׃ ס ʔaššˈûr . s אַשּׁוּר Asshur
19:23. in die illa erit via de Aegypto in Assyrios et intrabit Assyrius Aegyptum et Aegyptius in Assyrios et servient Aegyptii Assur
In that day there shall be a way from Egypt to the Assyrians, and the Assyrian shall enter into Egypt, and the Egyptian to the Assyrians, and the Egyptians shall serve the Assyrian.
19:23. In that day, there will be a way from Egypt to the Assyrians, and the Assyrian will enter into Egypt, and the Egyptian will be with the Assyrians, and the Egyptians will serve Assur.
19:23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.
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
23-25: В тот день - очевидно, во времена мессианские.

Большая дорога. Такая дорога существовала уже издавна. Она шла из Египта через восточную Палестину и Сирию в Месопотамию (Быт 37:25). Но пророк, очевидно, разумеет здесь дорогу в переносном смысле этого слова. Он хочет сказать, что египтяне и ассирийцы, в его время постоянно враждовавшие между собою из-за обладания Малой Азией, во времена Мессии будет посещать друг друга только с мирными намерениями, а не для того, чтобы воевать.

Будут служить Господу. Египет и Ассирию соединит главным образом общая религия (ср. 11:6: и сл.).

Израиль будет третьим. Евреи также постоянно враждовали то с Египтом, то с Ассирией. Во времена Мессии Израиль войдет в великий духовный союз со своими прежними врагами.

Благословение - по переводу Condamin'a здесь следовало бы прибавить частицу как: Израиль будет как благословение, т. е. посредником в получении божественных благословений всею землею (ср. Быт 12:2: и сл.). Важно отметить, что египтянам дается здесь название "мой народ", какое прежде давалось только евреям.

До последнего времени подлинность первой части 19-й главы (1-15: ст.) мало кем оспаривалась. Только Duhm усомнился в подлинности этого места. Вот какие основания для своего сомнения выставляет он:

а) Исаия шесть раз в четырех первых стихах повторяет слово Египет,

б) Исаия слишком подробно говорит о средствах существования рыбаков и ткачей египетских,

в) Исаия здесь не выставляет мотивов для своих угроз.

По следам Duhm'а и Scheyne совершенно отверг подлинность этого отдела на том основании, между прочим, что в 1-15: ст. 19: главы встречаются выражения, употребляющиеся в не подлинных, по его мнению, частях книги Исаии. Но все указанные Египет? Почему он не мог обстоятельно описать положение, в каком очутятся египетские промышленники и ремесленники? Что же касается отсутствия мотивов для угроз, то и в других, несомненно, Исаииных пророчествах на иноземные народы, также не указаны, эти мотивы (см., напр., пророчества о Моаве в 15: и 16: главах).

Наконец, весьма странно соображение, выставленное у Scheyne. Дело в том, что тот же критик доказывает неподлинность других некоторых глав из книги Исаии именно тем, что в них встречаются выражения, употребляющиеся в первой половине 19: главы; получается таким образом какой-то "круг" в доказательствах...

Что касается возражений против подлинности второй половины 19: главы, то они являются более серьезными. Они почерпаются из терминологии этой части 19: главы, из стиля, из симпатического тона пророчества, в особенности же из деталей, содержащихся в 18-25: ст. Duhm и Marti находят, напр., в 18: и 19: ст. намек на построение иудеями храма в Египте, в г. Леонтополе, около 160: г. (Иосиф Флавий Древн. XIII, 3, 1) и потому относят появление этого пророчества к половине второго века до Р. Х.

Но и эти возражения все же не непреоборимы. Прежде всего стиль речи скорее говорит в пользу подлинности 16-25: стихов. Baudissin и Stade говорят даже, что если эти стихи не принадлежат Исаии, то, во всяком случае, автор их заметно хотел подражать "манере" Исаии. Затем, какой смысл во 2: в. до Р. Х. было бы говорить о будущей судьбе Ассура, с которым халдеи давно уже покончили? Напротив, отношения взаимные Египта, Ассирии и Иудейского царства около 700: г. до Р. X., скорее всего могли подать повод возвестить о будущем обращении к Всевышнему обеих первых держав. Наконец, если Duhm и Marti читают в 18: ст. вместо ir hacheres - город солнца - ir haheres "город льва", чтобы найти здесь указание на г. Леонтополь, то их чтение и переводы весьма сомнительны: еще не доказано, чтобы евр. слово haheres могло означать льва...

Итак, мы считаем все нападки на подлинность 19: главы нисколько не убедительными.

Что касается времени составления этого пророчества, то его лучше всего относить к последним годам служения Исаии.

На строфы эта речь может быть разделена так:
1: строфа_1-4: ст. _(3, 3)
2: строфа_5-10: ст. _(3, 3)
3: строфа_11-15: ст. _(3, 3)

Во второй части главы определенной симметрии не усматривается.

Стихи: 1, 3-5, 12, 16, 19-21, этой главы положены для чтения в качестве паремии на праздник Сретения Господня, вероятно, потому, что, согласно преданию, тотчас после Сретения Богомладенец был унесен в Египет, где пред Ним в г. Илиополе пали все идолы.
Adam Clarke: Commentary on the Bible - 1831
19:23: Shall there be a highway - Under the latter kings of Persia, and under Alexander, Egypt, Judea, and Assyria lived peaceably under the same government, and were on such friendly terms that there was a regular, uninterrupted intercourse between them, so that the Assyrian came into Egypt and the Egyptian into Assyria, and Israel became the third, i.e., was in strict union with the other two; and was a blessing to both, as affording them some knowledge of the true God, Isa 19:24.
Albert Barnes: Notes on the Bible - 1834
19:23: There shall be a highway - A communication; that is, there shall be an alliance between Egypt and Assyria, as constituting parts of one empire, and as united in the service of the true God. The same figure of a "highway" is found in Isa 11:16 (see the note on that place). The truth was, that Alexander, by his conquests, subjected Assyria and Egypt, and they constituted parts of his empire, and were united under him. It was true, also, that there were large numbers of Jews in both these countries, and that they were united in the service of the true God. They worshipped him in those countries; and they met at Jerusalem at the great feasts, and thus Judah, Assyria, and Egypt, were united in his worship.
And the Assyrian shall come into Egypt - There shall be free and uninterrupted contact between the two nations, as parts of the same empire.
And the Egyptians shall serve with the Assyrians - In the same armies; under the same leader. This was the case under Alexander the Great. Or the word 'serve' may mean that they would serve God unitedly. So Lowth and Noyes render it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: Isa 11:16, Isa 35:8-10, Isa 40:3-5; Eph 2:18-22, Eph 3:6-8
Carl Friedrich Keil and Franz Delitzsch
19:23
Asshur, as we already know from Is 18:1-7, is equally humbled; so that now the two great powers, which have hitherto only met as enemies, meet in the worship of Jehovah, which unites them together. "In that day a road will run from Egypt to Asshur, and Asshur comes into Egypt, and Egypt to Asshur; and Egypt worships (Jehovah) with Asshur." את is not a sign of the accusative, for there can be no longer any idea of the subjection of Egypt to Asshur: on the contrary, it is a preposition indicating fellowship; and עבדוּ is used in the sense of worship, as in Is 19:21. Friendly intercourse is established between Egypt and Assyria by the fact that both nations are now converted to Jehovah. The road of communication runs through Canaan.
Geneva 1599
19:23 In that day shall there be a highway from (y) Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.
(y) By these two nations, which were then chief enemies of the Church, he shows that the Gentiles and the Jews would be joined together in one faith and religion, and would all be one fold under Christ their shepherd.
John Gill
19:23 In that day shall there be a highway out of Egypt to Assyria,.... It signifies that there should be peace between them, all hostilities should cease, free trade and commerce with each other should be opened, and nothing should hinder communion with one another; which some think had some show of accomplishment in the times of Psammiticus; but it chiefly refers to Gospel times, and to the Christian communion between one nation and another, that receive the Gospel, though before implacable enemies, as the Egyptians and Assyrians were:
and the Assyrian shall come into Egypt, and the Egyptian into Assyria: which is expressive of entire concord and harmony between them, such as was among the first Christians:
and the Egyptians shall serve with the Assyrians; that is, the Lord, as Kimchi and Ben Melech interpret it; they shall both serve the Lord with one shoulder and consent, unite in prayer to the Lord, in hearing the word, and attending on other ordinances. Some render it, "the Egyptians shall serve the Assyrians" (g); not as being their lords and masters in a servile way, but by love, as saints do or should serve one another, doing all kind offices of love to each other; see Gal 5:13.
(g) "et serviet Aegyptius Assyrio", Cocceius; "et servient Aegyptii ipsi Assur", Montanus.
John Wesley
19:23 Assyria - They who were implacable enemies one to another, and both to the church of God, shall now be reconciled and united together in the service of God, and love to his church. Serve - The Lord.
Robert Jamieson, A. R. Fausset and David Brown
19:23 highway--free communication, resting on the highest basis, the common faith of both (Is 19:18; Is 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come.
serve with--serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).
19:2419:24: Յաւուր յայնմիկ եղիցի երրո՛րդ Իսրայէլ ՚ի մէջ Եգիպտացւոցն եւ ՚ի մէջ Ասորեստանեայցն. օրհնեալ յերկրին[9790] [9790] Ոմանք. Եղիցի երկրորդ Իսրայէլի ՚ի մէջ։
24 Այն օրն Իսրայէլը եգիպտացիների ու ասորեստանցիների շարքում երրորդը պիտի լինի՝
24 Այն օրը Իսրայէլ երրորդ պիտի ըլլայ Եգիպտոսի ու Ասորեստանի հետ ու երկրին մէջ օրհնութիւն պիտի ըլլայ։
Յաւուր յայնմիկ եղիցի Իսրայէլ երրորդ ի մէջ Եգիպտացւոցն եւ ի մէջ Ասորեստանեայցն, [288]օրհնեալ յերկրին:

19:24: Յաւուր յայնմիկ եղիցի երրո՛րդ Իսրայէլ ՚ի մէջ Եգիպտացւոցն եւ ՚ի մէջ Ասորեստանեայցն. օրհնեալ յերկրին[9790]
[9790] Ոմանք. Եղիցի երկրորդ Իսրայէլի ՚ի մէջ։
24 Այն օրն Իսրայէլը եգիպտացիների ու ասորեստանցիների շարքում երրորդը պիտի լինի՝
24 Այն օրը Իսրայէլ երրորդ պիտի ըլլայ Եգիպտոսի ու Ասորեստանի հետ ու երկրին մէջ օրհնութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2419:24 В тот день Израиль будет третьим с Египтом и Ассириею; благословение будет посреди земли,
19:24 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἔσται ειμι be Ισραηλ ισραηλ.1 Israel τρίτος τριτος third ἐν εν in τοῖς ο the Ἀσσυρίοις ασσυριος and; even ἐν εν in τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian εὐλογημένος ευλογεω commend; acclaim ἐν εν in τῇ ο the γῇ γη earth; land
19:24 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he יִהְיֶ֤ה yihyˈeh היה be יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel שְׁלִ֣ישִׁיָּ֔ה šᵊlˈîšiyyˈā שְׁלִישִׁי third לְ lᵊ לְ to מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וּ û וְ and לְ lᵊ לְ to אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:24. in die illa erit Israhel tertius Aegyptio et Assyrio benedictio in medio terraeIn that day shall Israel be the third to the Egyptian and the Assyrian: a blessing in the midst of the land,
24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth:
19:24. In that day, will Israel be the third to the Egyptian and the Assyrian, a blessing in the midst of the earth,
19:24. In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land:
In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land:

19:24 В тот день Израиль будет третьим с Египтом и Ассириею; благословение будет посреди земли,
19:24
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἔσται ειμι be
Ισραηλ ισραηλ.1 Israel
τρίτος τριτος third
ἐν εν in
τοῖς ο the
Ἀσσυρίοις ασσυριος and; even
ἐν εν in
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
εὐλογημένος ευλογεω commend; acclaim
ἐν εν in
τῇ ο the
γῇ γη earth; land
19:24
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
יִהְיֶ֤ה yihyˈeh היה be
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
שְׁלִ֣ישִׁיָּ֔ה šᵊlˈîšiyyˈā שְׁלִישִׁי third
לְ lᵊ לְ to
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וּ û וְ and
לְ lᵊ לְ to
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:24. in die illa erit Israhel tertius Aegyptio et Assyrio benedictio in medio terrae
In that day shall Israel be the third to the Egyptian and the Assyrian: a blessing in the midst of the land,
19:24. In that day, will Israel be the third to the Egyptian and the Assyrian, a blessing in the midst of the earth,
19:24. In that day shall Israel be the third with Egypt and with Assyria, [even] a blessing in the midst of the land:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
19:24: In that day shall Israel be the third - That is, the three shall be united as one people. Instead of being rival, hostile, and contending kingdoms, they shall be united and friendly; and instead of having different and jarring religions, they shall all worship the same God. The prophecy rather refers to the spread of the true religion, and the worship of the true God, than to a political or civil alliance.
Even a blessing - It shall be a source of blessing, because from Judea the true religion would extend into the other lands.
In the midst of the land - That is, "the united land" - composed of the three nations now joined in alliance. Judea was situated in the "midst" of this united land, or occupied a central position between the two. It was also true that it occupied a central position in regard to the whole earth, and that from it, as a radiating point, the true religion was disseminated throughout all nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: shall: Isa 6:13, Isa 49:6, Isa 49:22, Isa 65:8, Isa 65:22, Isa 66:12, Isa 66:19-21; Deu 32:43; Psa 117:1, Psa 117:2; Zac 2:10, Zac 2:11, Zac 8:20-23; Luk 2:32; Rom 10:11-13, Rom 15:9-12, Rom 15:27
a blessing: Isa 65:8; Gen 12:2; Eze 34:26; Zac 8:13; Gal 3:14
Carl Friedrich Keil and Franz Delitzsch
19:24
Thus is the way prepared for the highest point of all, which the prophet foretells in Is 19:24, Is 19:25 : "In that day will Israel be the third part to Egypt and Asshur, a blessing in the midst of the earth, since Jehovah of hosts blesseth them thus: Blessed be thou, my people Egypt; and thou Asshur, the work of my hands; and thou Israel, mine inheritance." Israel is added to the covenant between Egypt and Asshur, so that it becomes a tripartite covenant in which Israel forms the "third part" (sheilshiyyâh, tertia pars, like ‛ası̄ryyâh, decima pars, in Is 6:13). Israel has now reached the great end of its calling - to be a blessing in "the midst of the earth" (b'kereb hâ'âretz, in the whole circuit of the earth), all nations being here represented by Egypt and Assyria. Hitherto it had been only to the disadvantage of Israel to be situated between Egypt and Assyria. The history of the Ephraimitish kingdom, as well as that of Judah, clearly proves this. If Israel relied upon Egypt, it deceived itself, and was deceived; and if it relied on Assyria, it only became the slave of Assyria, and had Egypt for a foe. Thus Israel was in a most painful vise between the two great powers of the earth, the western and the eastern powers. But how will all this be altered now! Egypt and Assyria become one in Jehovah, and Israel the third in the covenant. Israel is lo longer the only nation of God, the creation of God, the heir of God; but all this applies to Egypt and Assyria now, as well as to Israel. To give full expression to this, Israel's three titles of honour are mixed together, and each of the three nations receives one of the choice names - nachali, "my inheritance," being reserved for Israel, as pointing back to its earliest history. This essential equalization of the heathen nations and Israel is no degradation to the latter. For although from this time forward there is to be no essential difference between the nations in their relation to God, it is still the God of Israel who obtains this universal recognition, and the nation of Israel that has become, according to the promise, the medium of blessing to the world.
Thus has the second half of the prophecy ascended step by step from salvation to salvation, as the first descended step by step from judgment to judgment. The culminating point in Is 19:25 answers to the lowest point in Is 19:15. Every step in the ascending half is indicated by the expression "in that day." Six times do we find this sign-post to the future within the limits of Is 19:16-25. This expression is almost as characteristic of Isaiah as the corresponding expression, "Behold, the days come" (hinneh yâm bâ'im), is of Jeremiah (compare, for example, Is 7:18-25). And it is more particularly in the promising or Messianic portions of the prophecy that it is so favourite an introduction (Is 11:10-11; Is 12:1; compare Zech). Nevertheless, the genuineness of Is 19:16-25 has recently been called in question, more especially by Hitzig. Sometimes this passage has not been found fanatical enough to have emanated from Isaiah, i.e., too free from hatred towards the heathen; whereas, on the other hand, Knobel adduces evidence that the prophet was no fanatic at all. Sometimes it is too fanatical; in reply to which we observe, that there never was a prophet of God in the world who did not appear to a "sound human understanding" to be beside himself, since, even assuming that this human understanding be sound, it is only within the four sides of its own peculiar province that it is so. Again, in Is 19:18, Is 19:19, a prophecy has been discovered which is too special to be Isaiah's, in opposition to which Knobel proves that it is not so special as is supposed. But it is quite special enough; and this can never astonish any one who can discern in the prophecy a revelation of the future communicated by God, whereas in itself it neither proves nor disproves the authorship of Isaiah. So far as the other arguments adduced against the genuineness are concerned, they have been answered exhaustively by Caspari, in a paper which he contributed on the subject to the Lutherische Zeitschrift, 1841, 3. Hvernick, in his Introduction, has not been able to do anything better than appropriate the arguments adduced by Caspari. And we will not repeat for a third time what has been said twice already. The two halves of the prophecy are like the two wings of a bird. And it is only through its second half that the prophecy becomes the significant centre of the Ethiopic and Egyptian trilogy. For chapter 19 predicts the saving effect that will be produced upon Egypt by the destruction of Assyria. And Is 19:23. announces what will become of Assyria. Assyria will also pass through judgment to salvation. This eschatological conclusion to chapter 19, in which Egypt and Assyria are raised above themselves into representatives of the two halves of the heathen world, is the golden clasp which connects chapters 19 and Is 20:1-6. We now turn to this third portion of the trilogy, which bears the same relation to chapter 19 as Is 16:13-14 to Isaiah 15-16:12.
John Gill
19:24 In that day shall Israel be the third with Egypt and with Assyria,.... There shall be a triple alliance between them; Jew and Gentile shall be made one, the middle wall of partition being broken down; yea, Israel, or the Jews, shall be the third, or the Mediator between them both, or the means of uniting the Gentiles together, since the Gospel of peace was to go out from them, as it did. Perhaps there may be an allusion to the situation of the land of Israel between Egypt and Assyria:
even a blessing in the midst of the land; or of the earth, the whole world, being the means of conveying the blessings of grace to the several nations of the world; the Messiah, in whom all nations are blessed, descending from them, and the Gospel being sent out from them unto all nations, which publishes the blessings of grace by Christ, and is the means both of the knowledge, application, and possession of them.
John Wesley
19:24 The third - The third party, in that sacred league, whereby all of them oblige themselves to serve God. Egypt - These are named, because they were the most obstinate enemies to God's church, but they are here put for all the Gentiles. A blessing - This is peculiar to Israel, who is not only a third party, but is the most eminent of the three, as being the fountain, by which the blessing is conveyed to the other two; because Christ was to be born of them, and the gospel - church and ordinances were first established among them, and from them derived to the Gentiles. The land - Or, of those lands, Egypt and Assyria, between which Israel lay.
Robert Jamieson, A. R. Fausset and David Brown
19:24 third--The three shall be joined as one nation.
blessing--the source of blessings to other nations, and the object of their benedictions.
in the midst of the land--rather, "earth" (Mic 5:7). Judah is designed to be the grand center of the whole earth (Jer 3:17).
19:2519:25: զոր օրհնեա՛ց Տէր զօրութեանց, եւ ասէ. Օրհնեա՛լ եղիցի ժողովուրդ իմ որ յԵգիպտոս, եւ որ յԱսորեստանեայսն, եւ ժառանգութիւն իմ Իսրայէլ[9791]։[9791] Ոմանք. Եւ որ յԱսորեստանեայն։
25 օրհնութեան արժանանալով այն երկրում, որն օրհնելու է Զօրութիւնների Տէրը՝ ասելով. «Օրհնեալ լինի իմ ժողովուրդը, որը Եգիպտոսում է եւ Ասորեստանում, օրհնեալ լինի իմ ժառանգութիւնը՝ Իսրայէլը»:
25 Քանզի զօրքերու Տէրը զանիկա պիտի օրհնէ Ու պիտի ըսէ. «Օրհնեալ ըլլայ իմ ժողովուրդս՝ Եգիպտոս Ու իմ ձեռքերուս գործը՝ Ասորեստան Եւ իմ ժառանգութիւնս՝ Իսրայէլ»։
զոր օրհնեաց Տէր զօրութեանց, եւ ասէ. Օրհնեալ եղիցի ժողովուրդ իմ [289]որ յԵգիպտոս եւ որ յԱսորեստանեայսն``, եւ ժառանգութիւն իմ Իսրայէլ:

19:25: զոր օրհնեա՛ց Տէր զօրութեանց, եւ ասէ. Օրհնեա՛լ եղիցի ժողովուրդ իմ որ յԵգիպտոս, եւ որ յԱսորեստանեայսն, եւ ժառանգութիւն իմ Իսրայէլ[9791]։
[9791] Ոմանք. Եւ որ յԱսորեստանեայն։
25 օրհնութեան արժանանալով այն երկրում, որն օրհնելու է Զօրութիւնների Տէրը՝ ասելով. «Օրհնեալ լինի իմ ժողովուրդը, որը Եգիպտոսում է եւ Ասորեստանում, օրհնեալ լինի իմ ժառանգութիւնը՝ Իսրայէլը»:
25 Քանզի զօրքերու Տէրը զանիկա պիտի օրհնէ Ու պիտի ըսէ. «Օրհնեալ ըլլայ իմ ժողովուրդս՝ Եգիպտոս Ու իմ ձեռքերուս գործը՝ Ասորեստան Եւ իմ ժառանգութիւնս՝ Իսրայէլ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2519:25 которую благословит Господь Саваоф, говоря: благословен народ Мой Египтяне, и дело рук Моих Ассирияне, и наследие Мое Израиль.
19:25 ἣν ος who; what εὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth λέγων λεγω tell; declare εὐλογημένος ευλογεω commend; acclaim ὁ ο the λαός λαος populace; population μου μου of me; mine ὁ ο the ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὁ ο the ἐν εν in Ἀσσυρίοις ασσυριος and; even ἡ ο the κληρονομία κληρονομια inheritance μου μου of me; mine Ισραηλ ισραηλ.1 Israel
19:25 אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] בֵּרֲכֹ֛ו bērᵃḵˈô ברך bless יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בָּר֨וּךְ bārˌûḵ ברך bless עַמִּ֜י ʕammˈî עַם people מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed יָדַי֙ yāḏˌay יָד hand אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and נַחֲלָתִ֖י naḥᵃlāṯˌî נַחֲלָה heritage יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
19:25. cui benedixit Dominus exercituum dicens benedictus populus meus Aegypti et opus manuum mearum Assyrio hereditas autem mea IsrahelWhich the Lord of hosts hath blessed, saying: Blessed be my people of Egypt, and the work of my hands to the Assyrian: but Israel is my inheritance.
25. for that the LORD of hosts hath blessed them, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
19:25. which the Lord of hosts has blessed, saying: Blessed be my people of Egypt, and the work of my hands for the Assyrian, but Israel is my inheritance.
19:25. Whom the LORD of hosts shall bless, saying, Blessed [be] Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
Whom the LORD of hosts shall bless, saying, Blessed [be] Egypt my people, and Assyria the work of my hands, and Israel mine inheritance:

19:25 которую благословит Господь Саваоф, говоря: благословен народ Мой Египтяне, и дело рук Моих Ассирияне, и наследие Мое Израиль.
19:25
ἣν ος who; what
εὐλόγησεν ευλογεω commend; acclaim
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
λέγων λεγω tell; declare
εὐλογημένος ευλογεω commend; acclaim
ο the
λαός λαος populace; population
μου μου of me; mine
ο the
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ο the
ἐν εν in
Ἀσσυρίοις ασσυριος and; even
ο the
κληρονομία κληρονομια inheritance
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
19:25
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
בֵּרֲכֹ֛ו bērᵃḵˈô ברך bless
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בָּר֨וּךְ bārˌûḵ ברך bless
עַמִּ֜י ʕammˈî עַם people
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed
יָדַי֙ yāḏˌay יָד hand
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
נַחֲלָתִ֖י naḥᵃlāṯˌî נַחֲלָה heritage
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
19:25. cui benedixit Dominus exercituum dicens benedictus populus meus Aegypti et opus manuum mearum Assyrio hereditas autem mea Israhel
Which the Lord of hosts hath blessed, saying: Blessed be my people of Egypt, and the work of my hands to the Assyrian: but Israel is my inheritance.
19:25. which the Lord of hosts has blessed, saying: Blessed be my people of Egypt, and the work of my hands for the Assyrian, but Israel is my inheritance.
19:25. Whom the LORD of hosts shall bless, saying, Blessed [be] Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.
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Adam Clarke: Commentary on the Bible - 1831
19:25: Blessed be Egypt - Assyria - and Israel - All these countries shall be converted to the Lord. Concerning Egypt, it was said, Isa 18:7, that it should bring gifts to the Lord at Jerusalem. Here it is predicted, Isa 19:19, that there shall be an altar to the Lord in Egypt itself; and that they, with the Assyrians shall become the people of God with the Israelites. This remains partly to be fulfilled. These countries shall be all, and perhaps at no very distant time from this, converted to the faith of our Lord Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
19:25: whom the Lord of hosts shall bless - That is, which united country he shall acknowledge as truly worshipping him, and on which he shall bestow his favors as his favored people.
Assyria the work of my hands - This is synonymous with the expression 'my people.' It means that the arrangements by which the true religion would be established among them, were the work of God. Conversion to God is everywhere in the Scriptures spoken of as his work, or creation; see Eph 2:10 : 'For we are his workmanship; created in Christ Jesus unto good works' (compare Co2 5:17; Psa 100:3).
Israel mine inheritance - The land and people which is especially my own - a name not unfrequently given to Israel. For a learned examination of the various hypotheses in regard to the fulfillment of this prophecy, see Vitringa. He himself applies it to the times succeeding Alexander the Great. Alexander he regards as the 'saviour' mentioned in Isa 19:20; and the establishment of the true religion referred to by the prophet as that which would take place under the Ptolemies. Vitringa has proved - what indeed is known to all who have the slightest knowledge of history that there were large numbers of Jews under the Ptolemies in Egypt, and that multitudes became proselytes to the Jewish faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: the Lord: Isa 61:9, Isa 65:23; Num 6:24, Num 6:27, Num 24:1; Psa 67:6, Psa 67:7, Psa 115:15; Eph 1:3
Blessed: Isa 29:23; Psa 100:3, Psa 138:8; Hos 2:23; Rom 3:29, Rom 9:24, Rom 9:25; Gal 6:15; Eph 2:10; Phi 1:6; Col 3:10, Col 3:11; Pe1 2:10
and Israel: Deu 32:9
John Gill
19:25 Whom the Lord of hosts shall bless,.... Not only Israel, but Egypt and Assyria, even all his chosen ones, whether among Jews or Gentiles:
saying, blessed be Egypt my people; as they must needs be blessed who are the Lord's covenant people; for he being their covenant God, his blessing is upon them, even life for evermore; they are blessed with all the blessings of the covenant, even all the spiritual blessings which are in Christ; they are secure of his love, and may depend upon his power and protection; they are happy here, and will be so hereafter:
and Assyria the work of my hands; not as creatures only, but new creatures, having the good work of grace wrought in their hearts, of which God is the author; and therefore are called his workmanship, Eph 2:10 and who must be blessed, because, by this work of grace upon them, they appear to be the chosen of God, and precious, to be his children, and dear unto him, whom he will not forsake, and who are formed for himself, and for heaven, and happiness:
and Israel mine inheritance; chosen by him to be so, and given to Christ as such; and who must be happy, because, as they are the Lord's inheritance, portion, and peculiar treasure, so he has provided an inheritance for them, incorruptible, undefiled, which fades not away, reserved in the heavens. The Targum interprets all this of Israel, thus,
"blessed be my people, whom I brought out of Egypt; and because they sinned before me, I carried them captive into Assyria; and when they are turned, they are called my people, and mine inheritance, Israel.''
John Wesley
19:25 Whom - That is, which people, Israel, Egypt, and Assyria; of whom he speaks as of one people, because they are all united into one church. My people - This title, and those which follow, that were peculiar to the people of Israel, shall now be given to these and all other nations.
Robert Jamieson, A. R. Fausset and David Brown
19:25 Whom--rather, "Which," namely, "the land," or "earth," that is, the people of it [MAURER].
my people--the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (Rom 9:24-26; 1Pet 2:9-10).
work of my hands--spiritually (Hos 2:23; Eph 2:10).
In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews is warned of the folly of their "expectation" of aid from Egypt or Ethiopia. At a later period (Is 18:1-7), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated as friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter (Is 20:3-4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had, just before Sethos usurpation, withdrawn from occupation of part of Lower Egypt. Hence, "Egypt" is mentioned alone in Isa. 19:1-25, which refers to a somewhat earlier stage of the same event: a delicate mark of truth. Sargon seems to have been the king who finished the capture of Samaria which Shalmaneser began; the alliance of Hoshea with So or Sabacho II of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabacho is deciphered; the two seals are thought, from the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described in this chapter; 4Kings 18:10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, Sargon finished the conquest of Samaria; "they took it" (compare 4Kings 17:4-6). In Sargon's palace at Khorsabad, inscriptions state that 27,280 Israelites were led captive by the founder of the palace. While Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him; the siege began in 723 B.C., and ended in 721 B.C., the first year of Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglath-pileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his father and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear in the list of Assyrian kings, which confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake off the tribute until the reign of Sennacherib; hence Judah was not invaded now as the lands of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Ashdod," &c., preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the southwest coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt"; besides destroying in part the Ethiopian "No-ammon," or Thebes (Nahum 3:8); also that he warred with the kings of "Ashdod," Gaza, &c., in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration, 722-715 B.C. [G. V. SMITH].