Եսայի / Isaiah - 22 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-14. Пророчество об Иерусалиме. 15-25. Пророчество о царедворцах Севне и Елиакиме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have now come nearer home, for this chapter is "the burden of the valley of vision," Jerusalem; other places had their burden for the sake of their being concerned in some way or other with Jerusalem, and were reckoned with either as spiteful enemies or deceitful friends to the people of God; but now let Jerusalem hear her own doom. This chapter concerns, I. The city of Jerusalem itself and the neighbourhood depending upon it. Here is, 1. A prophecy of the grievous distress they should shortly be brought into by Sennacherib's invasion of the country and laying siege to the city, ver. 1-7. 2. A reproof given them for their misconduct in that distress, in two things:-- (1.) Not having an eye to God in the use of the means of their preservation, ver. 8-11. (2.) Not humbling themselves under his mighty hand, ver. 12-14. II. The court of Hezekiah, and the officers of that court. 1. The displacing of Shebna, a bad man, and turning him out of the treasury, ver. 15-19, 25. 2. The preferring of Eliakim, who should do his country better service, to his place, ver. 20-24.
Adam Clarke: Commentary on the Bible - 1831
Prophecy concerning Jerusalem, Isa 22:1-14. Sentence against Shebna, who was over the household, Isa 22:15-19. Prophecy concerning Eliakim, the son of Hilkiah, Isa 22:20, Isa 22:21. From Eliakim, Isaiah, (agreeably to the mode universally adopted in the prophetical writings, of making the things then present, or which were shortly to be accomplished, types or representations of things to be fulfilled upon a larger scale in distant futurity), makes a transition to the Messiah, of whom Eliakim was a type, to whom the words will best apply, and to whom some passages in the prophecy must be solely restrained, Isa 22:20-24. The sentence against Shebna again confirmed, Isa 22:25.
This prophecy, ending with the fourteenth verse of this chapter, is entitled, "The oracle concerning the valley of vision," by which is meant Jerusalem, because, says Sal. ben Melech, it was the place of prophecy. Jerusalem, according to Josephus, was built upon two opposite hills Sion and Acra, separated by a valley in the midst. He speaks of another broad valley between Acra and Moriah, Bell. Jud. 5:13; 6:6. It was the seat of Divine revelation; the place where chiefly prophetic vision was given, and where God manifested himself visibly in the holy place. The prophecy foretells the invasion of Jerusalem by the Assyrians under Sennacherib; or by the Chaldeans under Nebuchadnezzar. Vitringa is of opinion that the prophet has both in view: that of the Chaldeans in the first part, Isa 22:1-5, which he thinks relates to the flight of Zedekiah, Kg2 25:4, Kg2 25:5; and that of the Assyrians in the latter part, which agrees with the circumstances of that time, and particularly describes the preparations made by Hezekiah for the defense of the city, Isa 22:8-11. Compare Ch2 32:2-5. - L.
Albert Barnes: Notes on the Bible - 1834
22:0: This chapter is made up of "two" prophecies, one comprising the first fourteen verses, and addressed to the city of Jerusalem; and the other Isa 22:15-25 relating to the fall of Shebna, the prefect of the palace, and to the promotion of Eliakim in his place. They may have been delivered nearly at the same time, but the subjects are distinct.
The first Isa 22:1-14 relates to Jerusalem. It has reference to some period when the city was besieged, and when universal consternation spread among the people. The prophet represents himself as in the city, and as a witness of the alarm.
1. He describes Isa 22:1-3 the consternation that pRev_ailed in the city at the approach of the enemy. The inhabitants flee to the tops of the houses, either to observe the enemy or to make a defense, and the city is filled with distress, mingled with the tumultuous mirth of a portion who regard defense as hopeless, and who give themselves up to Rev_elry and gluttony, because they apprehended that they must at all events soon die.
2. The prophet then describes Isa 22:4-8 his own grief at the impending calamity, and especially at the state of things within the city. He portrays the distress; describes those who cause it, and the people engaged in it; and says that the valleys around the city are filled with chariots, and that the horsemen of the enemy have come to the very gate.
3. He then describes the preparations which are made in the city for defense Isa 22:9-11. The inhabitants of the city had endeavored to repair the breaches of the walls; had even torn down their houses to furnish materials, and had endeavored to secure the "water" with which the city was supplied from the enemy; but they had not looked to God as they should have done for protection. The scope of the prophecy, therefore, is, to reprove them for not looking to God, and also for their Rev_elry in the very midst of their calamities.
4. The prophet then describes the state of "morals" within the city Isa 22:12-14. It was a time when they should have humbled themselves, and looked to God. He called them to fasting and to grief; but they supposed that the city "must" be taken, and that they must die, and a large portion of the inhabitants, despairing of being able to make a successful defense, gave themselves up to riot and drunkenness. To reprove this, was one design of the prophet; and perhaps, also, to teach the general lesson that men, in view of the certainty of death, should not madly and foolishly give themselves to sensual indulgence.
There has been a difference of opinion in regard to the event to which this prophecy refers. Most have supposed that it relates to the invasion by Sennacherib; others have supposed that it relates to the destruction of the city by Nebuchadnezzar. Vitringa and Lowth suppose that the prophet had "both" events in view; the former in Isa 22:1-5, and the latter in the remainder of the prophecy. But it is not probable that it has a twofold reference. It has the appearance of referring to a "single" calamity; and this mode of interpretation should not be departed from without manifest necessity. The general aspect of the prophecy has reference, I think, to the invasion by Sennacherib. He came near the city; the city was filled with alarm; and Hezekiah prepared himself to make as firm a stand against him as possible, and put the city in the best possible state of defense. The description in Isa 22:9-11 agrees exactly with the account given of the defense winch Hezekiah made against Sennacherib in Ch2 32:2, following; and particularly in regard to the effort made to secure the fountains in the neighborhood for the use of the city, and to pRev_ent the Assyrians from obtaining it. In Ch2 32:2 ff, we are told that Hezekiah took measures to stop all the fountains of water without the city, and the brook 'that ran through the midst of the land,' in order that the Assyrians under Sennacherib should not find water; and that he repaired the walls, and built new towers of defense in the city, and placed guards upon them. These circumstances of "coincidence" between the history and the prophecy, show conclusively that the reference is entirely to the invasion under Sennacherib. This occurred 710 b. c.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 22:1, The prophet laments the invasion of Jewry; Isa 22:8, He reproves their human wisdom and worldly joy; Isa 22:15, He prophesies Shebna's deprivation, Isa 22:20. and the substitution of Eliakim, prefiguring the kingdom of Christ.
Carl Friedrich Keil and Franz Delitzsch

The Oracle Concerning the Valley of Vision (Jerusalem) - Is 22:1-14
The châzūth concerning Babylon, and the no less visionary prophecies concerning Edom and Arabia, are now followed by a massâ, the object of which is "the valley of vision" (gē' chizzâyōn) itself. Of course these four prophecies were not composed in the tetralogical form in which they are grouped together here, but were joined together at a later period in a group of this kind on account of their close affinity. The internal arrangement of the group was suggested, not by the date of their composition (they stand rather in the opposite relation to one another), but by the idea of a storm coming from a distance, and bursting at last over Jerusalem; for there can be no doubt that the "valley of vision" is a general name for Jerusalem as a whole, and not the name given to one particular valley of Jerusalem. It is true that the epithet applied to the position of Jerusalem does not seem to be in harmony with this; for, according to Josephus, "the city was built upon two hills, which are opposite to one another and have a valley to divide them asunder, at which valley the corresponding rows of houses on both hills end" (Wars of the Jews, v. 4, 1; Whiston). But the epithet is so far allowable, that there are mountains round Jerusalem (Ps 125:2); and the same city which is on an eminence in relation to the land generally, appears to stand on low ground when contrasted with the mountains in the immediate neighbourhood (πρὸς δὲ τὰ ἐχόμενα ταύθς γηόλοφα χθαμαλίζεται, as Phocas says). According to this twofold aspect, Jerusalem is called the "inhabitant of the valley" in Jer 21:13, and directly afterwards the "rock of the plain;" just as in Jer 17:3 it is called the mountain in the fields, whereas Zephaniah (Zeph 1:11) applies the epithet mactēsh (the mortar or cauldron) not to all Jerusalem, but to one portion of it (probably the ravine of the Tyropaeum). And if we add to this the fact that Isaiah's house was situated in the lower town - and therefore the standpoint of the epithet is really there - it is appropriate in other respects still; for the prophet had there the temple-hill and the Mount of Olives, which is three hundred feet higher, on the east, and Mount Zion before him towards the south; so that Jerusalem appeared like a city in a valley in relation to the mountains inside, quite as much as to those outside. But the epithet is intended to be something more than geographical. A valley is a deep, still, solitary place, but off and shut in by mountains. And thus Jerusalem was an enclosed place, hidden and shut off from the world, which Jehovah had chosen as the place in which to show to His prophets the mysteries of His government of the world. And upon this sacred prophets' city the judgment of Jehovah was about to fall; and the announcement of the judgment upon it is placed among the oracles concerning the nations of the world! We may see from this, that at the time when this prophecy was uttered, the attitude of Jerusalem was so worldly and heathenish, that it called forth this dark, nocturnal threat, which is penetrated by not a single glimmer of promise. But neither the prophecies of the time of Ahaz relating to the Assyrian age of judgment, nor those which were uttered in the midst of the Assyrian calamities, are so destitute of promise and so peremptory as this. The massa therefore falls in the intermediate time, probably the time when the people were seized with the mania for liberty, and the way was prepared for their breaking away from Assyria by their hope of an alliance with Egypt (vid., Delitzsch-Caspari, Studien, ii. 173-4).
John Gill
INTRODUCTION TO ISAIAH 22
This chapter contains two prophecies, one concerning the invasion of Judah and Jerusalem, not by the Medes and Persians, but by the Assyrian army, under which they served; and the other of the removal of Shebna, an officer in Hezekiah's court, and of the placing of Eliakim in his stead. After the title of the former of these prophecies, the distress of the people, through the invasion, is described, by their getting up to the housetops, Is 22:1 by the stillness of the city, having left both trade and mirth; by the slain in it, not by the sword, but through fear or famine, Is 22:2 by the flight of the rulers, and by the lamentation of the prophet, Is 22:3 the instruments of which distress were the Persians and Medes serving under Sennacherib, who are described by their quivers and shields, their chariots and horsemen, Is 22:6 the methods the Jews took to defend themselves, and their vain confidence, are exposed; for which, with their disrespect to the Lord, and his admonitions, their carnal security and luxury, they are threatened with death, Is 22:8 then follows the prophecy of the deposition of Shebna, who is described by his name and office, Is 22:15 whose pride is exposed as the cause of his fall, Is 22:16 and he is threatened not only to be driven from his station, but to be carried captive into another country, suddenly and violently, and with great shame and disgrace, Is 22:17 and another put in his place, who is mentioned by name, Is 22:20 and who should be invested with his office and power, and have all the ensigns of it, Is 22:21 and should continue long in it, to great honour and usefulness to his family, Is 22:23 yet not always, Is 22:25.
22:122:1: Պատգամ ձորոյն Սիովնի։ Զի՞ դու. զի՞ ընդ քեզ. զի՞ ելէք դուք այժմ ամենեքեան ՚ի տանի՛ս նանրութեան[9809]։ [9809] Ոմանք. Զի ելէք դուք այժմ։
1 Պատգամ Սիոնի հովտի մասին Ի՞նչ եղար, ի՞նչ պատահեց քեզ, այժմ ինչո՞ւ դուք բոլորդ իզուր տանիք բարձրացաք:
22 Հիմա ձեզի ի՞նչ եղաւ, Որ ամէնքդ տանիքներու վրայ ելաք։
Պատգամ ձորոյն [306]Սիոնի: Զի՞ դու. զի՞`` ընդ քեզ, զի ելէք դուք այժմ ամենեքեան [307]ի տանիս նանրութեան:

22:1: Պատգամ ձորոյն Սիովնի։ Զի՞ դու. զի՞ ընդ քեզ. զի՞ ելէք դուք այժմ ամենեքեան ՚ի տանի՛ս նանրութեան[9809]։
[9809] Ոմանք. Զի ելէք դուք այժմ։
1 Պատգամ Սիոնի հովտի մասին Ի՞նչ եղար, ի՞նչ պատահեց քեզ, այժմ ինչո՞ւ դուք բոլորդ իզուր տանիք բարձրացաք:
22 Հիմա ձեզի ի՞նչ եղաւ, Որ ամէնքդ տանիքներու վրայ ելաք։
zohrab-1805▾ eastern-1994▾ western am▾
22:122:1 Пророчество о долине видения. Что с тобою, что ты весь взошел на кровли?
22:1 τὸ ο the ῥῆμα ρημα statement; phrase τῆς ο the φάραγγος φαραγξ gorge Σιων σιων Siōn; Sion τί τις.1 who?; what? ἐγένετό γινομαι happen; become σοι σοι you νῦν νυν now; present ὅτι οτι since; that ἀνέβητε αναβαινω step up; ascend πάντες πας all; every εἰς εις into; for δώματα δωμα housetop
22:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance גֵּ֣יא gˈê גַּיְא valley חִזָּיֹ֑ון ḥizzāyˈôn חִזָּיֹון vision מַה־ mah- מָה what לָּ֣ךְ llˈāḵ לְ to אֵפֹ֔וא ʔēfˈô אֵפֹו then כִּֽי־ kˈî- כִּי that עָלִ֥ית ʕālˌîṯ עלה ascend כֻּלָּ֖ךְ kullˌāḵ כֹּל whole לַ la לְ to † הַ the גַּגֹּֽות׃ ggaggˈôṯ גָּג roof
22:1. onus vallis Visionis quidnam tibi quoque est quia ascendisti et tu omnis in tectaThe burden of the valley of vision. What aileth thee also, that thou too art wholly gone up to the housetops?
1. The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops:

22:1 Пророчество о долине видения. Что с тобою, что ты весь взошел на кровли?
22:1
τὸ ο the
ῥῆμα ρημα statement; phrase
τῆς ο the
φάραγγος φαραγξ gorge
Σιων σιων Siōn; Sion
τί τις.1 who?; what?
ἐγένετό γινομαι happen; become
σοι σοι you
νῦν νυν now; present
ὅτι οτι since; that
ἀνέβητε αναβαινω step up; ascend
πάντες πας all; every
εἰς εις into; for
δώματα δωμα housetop
22:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
גֵּ֣יא gˈê גַּיְא valley
חִזָּיֹ֑ון ḥizzāyˈôn חִזָּיֹון vision
מַה־ mah- מָה what
לָּ֣ךְ llˈāḵ לְ to
אֵפֹ֔וא ʔēfˈô אֵפֹו then
כִּֽי־ kˈî- כִּי that
עָלִ֥ית ʕālˌîṯ עלה ascend
כֻּלָּ֖ךְ kullˌāḵ כֹּל whole
לַ la לְ to
הַ the
גַּגֹּֽות׃ ggaggˈôṯ גָּג roof
22:1. onus vallis Visionis quidnam tibi quoque est quia ascendisti et tu omnis in tecta
The burden of the valley of vision. What aileth thee also, that thou too art wholly gone up to the housetops?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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: 1-14. Пророк возвещает Иерусалиму грозный суд Божий. Город некому охранять - иудейская армия разбита и враги угрожают уже столице Иудейского царства. Жители Иерусалима, однако, организуют защиту города, не желая обратиться за помощью к Всевышнему, Который, собственно, и послал на них это грозное испытание. Другие же совершенно отчаялись во всяком спасении и проводят время в безумных пиршествах. Это ожесточение иудеев не будет им прощено Господом!

Долина видения. Как видно из 9: и 10: ст., здесь пророк имеет в виду Иерусалим. Долиной (точнее: котловиной) он назван потому, что окружен высокими горами (Пс 124:2; ср. Иер 21:13).

Видения. Это слово обозначает Иерусалим как место, где пророк имел видения или откровения от Бога.

Взошел на кровли. Очевидно, в то время, какое имеет в виду пророк, на ближайших к Иерусалиму горах уже показывались отряды вражеских войск (ассирийских), направлявшиеся в южную Иудею (4: Цар 18:13, 14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? 2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. 3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. 4 Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. 5 For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. 6 And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield. 7 And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.
The title of this prophecy is very observable. It is the burden of the valley of vision, of Judah and Jerusalem; so all agree. Fitly enough is Jerusalem called a valley, for the mountains were round about it, and the land of Judah abounded with fruitful valleys; and by the judgments of God, though they had been as a towering mountain, they should be brought low, sunk and depressed, and become dark and dirty, as a valley. But most emphatically is it called a valley of vision because there God was known and his name was great, there the prophets were made acquainted with his mind by visions, and there the people saw the goings of their God and King in his sanctuary. Babylon, being a stranger to God, though rich and great, was called the desert of the sea; but Jerusalem, being entrusted with his oracles, is a valley of vision. Blessed are their eyes, for they see, and they have seers by office among them. Where Bibles and ministers are there is a valley of vision, from which is expected fruit accordingly; but here is a burden of the valley of vision, and a heavy burden it is. Note, Church privileges, if they be not improved, will not secure men from the judgments of God. You only have I known of all the families of the earth; therefore will I punish you. The valley of vision has a particular burden. Thou Capernaum, Matt. xi. 23. The higher any are lifted up in means and mercies the heavier will their doom be if they abuse them.
Now the burden of the valley of vision here is that which will not quite ruin it, but only frighten it; for it refers not to the destruction of Jerusalem by Nebuchadnezzar, but to the attempt made upon it by Sennacherib, which we had the prophecy of, ch. x., and shall meet with the history of, ch. xxxvi.. It is here again prophesied of, because the desolations of many of the neighbouring countries, which were foretold in the foregoing chapters, were to be brought to pass by the Assyrian army. Now let Jerusalem know that when the cup is going round it will be put into her hand; and, although it will not be to her a fatal cup, yet it will be a cup of trembling. Here is foretold,
I. The consternation that the city should be in upon the approach of Sennacherib's army. It used to be full of stirs, a city of great trade, people hurrying to and fro about their business, a tumultuous city, populous and noisy. Where there is great trade there is great tumult. It used to be a joyous revelling city. What with the busy part and what with the merry part of mankind, places of concourse are places of noise. "But what ails thee now, that the shops are quitted, and there is no more walking in the streets and exchange, but thou hast wholly gone up to the house-tops (v. 1), to bemoan thyself in silence and solitude, or to secure thyself from the enemy, or to look abroad and see if any succours come to thy relief, or which way the enemies' motions are." Let both men of business and sportsmen rejoice as though they rejoiced not, for something may happen quickly, which they little think of, that will be a damp to their mirth and a stop to their business, and send them to watch as a sparrow alone upon the house-top, Ps. cii. 7. But why is Jerusalem in such a fright? Her slain men are not slain with the sword (v. 2), but, 1. Slain with famine (so some); for Sennacherib's army having laid the country waste, and destroyed the fruits of the earth, provisions must needs be very scarce and dear in the city, which would be the death of many of the poorer sort of people, who would be constrained to feed on that which was unwholesome. 2. Slain with fear. They were put into this fright though they had not a man killed, but so disheartened themselves that they seemed as effectually stabbed with fear as if they had been run through with a sword.
II. The inglorious flight of the rulers of Judah, who fled from far, from all parts of the country, to Jerusalem (v. 3), fled together, as it were by consent, and were found in Jerusalem, having left their respective cities, which they should have taken care of, to be a prey to the Assyrian army, which, meeting with no opposition, when it came up against all the defenced cities of Judah easily took them, ch. xxxvi. 1. These rulers were bound from the bow (so the word is); they not only quitted their own cities like cowards, but, when they came to Jerusalem, were of no service there, but were as if their hands were tied from the use of the bow, by the extreme distraction and confusion they were in; they trembled, so that they could not draw a bow. See how easily God can dispirit men, and how certainly fear will dispirit them, when the tyranny of it is yielded to.
III. The great grief which this should occasion to all serious sensible people among them, which is represented by the prophet's laying the thing to heart himself; he lived to see it, and was resolved to share with the children of his people in their sorrows, v. 4, 5. He is not willing to proclaim his sorrow, and therefore bids those about him to look away from him; he will abandon himself to grief, and indulge himself in it, will weep secretly, but weep bitterly, and will have none go about to comfort him, for his grief is obstinate and he is pleased with his pain. But what is the occasion of his grief? A poor prophet had little to lose, and had been inured to hardship, when he walked naked and barefoot; but it is for the spoiling of the daughter of his people. It is a day of trouble, and of treading down, and of perplexity. Our enemies trouble us and tread us down, and our friends are perplexed and know not what course to take to do us a kindness. The Lord God of hosts is now contending with the valley of vision; the enemies with their battering rams are breaking down the walls, and we are in vain crying to the mountains (to keep off the enemy, or to fall on us and cover us) or looking for help to come to us over the mountains, or appealing, as God does, to the mountains, to hear our controversy (Mic. vi. 1) and to judge between us and our injurious neighbours.
IV. The great numbers and strength of the enemy, that should invade their country and besiege their city, v. 6, 7. Elam (that is, the Persians) come with their quiver full of arrows, and with chariots of fighting men, and horsemen. Kir (that is, the Medes) muster up their arms, unsheath the sword, and uncover the shield, and get every thing ready for battle, every thing ready for the besieging of Jerusalem. Then the choice valleys about Jerusalem, that used to be clothed with flocks and covered over with corn, shall be full of chariots of war, and at the gate of the city the horsemen shall set themselves in array, to cut off all provisions from going in, and to force their way in. What a condition must the city be in that was beset on all sides with such an army!
Adam Clarke: Commentary on the Bible - 1831
22:1: Art - gone up to the house-tops "Are gone up to the house-tops" - The houses in the east were in ancient times, as they are still, generally, built in one and the same uniform manner. The roof or top of the house is always flat, covered with broad stones, or a strong plaster of terrace, and guarded on every side with a low parapet wall; see Deu 22:8. The terrace is frequented as much as any part of the house. On this, as the season favors, they walk, they eat, they sleep, they transact business, (Sa1 9:25, see also the Septuagint in that place), they perform their devotions Act 10:9. The house is built with a court within, into which chiefly the windows open: those that open to the street are so obstructed with lattice-work that no one either without or within can see through them. Whenever, therefore, any thing is to be seen or heard in the streets, any public spectacle, any alarm of a public nature, every one immediately goes up to the house-top to satisfy his curiosity. In the same manner, when any one has occasion to make any thing public, the readiest and most effectual way of doing it is to proclaim it from the house-tops to the people in the streets. "What ye hear in the ear, that publish ye on the house-top," saith our Savior, Mat 10:27. The people running all to the tops of their houses gives a lively image of a sudden general alarm. Sir John Chardin's MS. note on this place is as follows: "Dans les festes pour voir passer quelque chose, et dans les maladies pour les annoncer aux voisins en allumant des lumieres, le peuple monte sur les terrasses." "In festivals, in order to see what is going forward, and in times of sickness, in order to indicate them to neighbors by lighting of candles, the people go up to the house-tops."
Albert Barnes: Notes on the Bible - 1834
22:1: The burden - (see the note at Isa 13:1). "The valley" גיא gay'. Septuagint, Φάραγγος Pharangos - 'Valley.' Chaldee, 'The burden of the prophecy respecting the city which dwells (that is, is built) in the valley, which the prophets have prophesied concerning it.' There can be no doubt that Jerusalem is intended (see Isa 22:9-10). It is not usual to call it "a valley," but it may be so called, either
(1) because there were several valleys "within" the city and adjacent to it, as the vale between mount Zion and Moriah; the vale between mount Moriah and mount Ophel; between these and mount Bezetha; and the valley of Jehoshaphat, without the walls of the city; or
(2) more probably it was called "a valley" in reference to its being "encompassed with hills," rising to a considerable elevation above the city.
Thus mount Olivet was on the east, and overlooked the city. Jerusalem is also called a "valley," and a "plain," in Jer 21:13 : 'Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord.' Thus it is described in Reland's "Palestine:" - 'The city was in the mountain region of Judea, in an elevated place, yet so that in respect to the mountains by which it was surrounded, it seemed to be situated in a humble place, because mount Olivet, and other mountains surrounding it, were more elevated.' So Phocas says, 'The holy city is placed in the midst of various valleys and hills, and this is wonderful (Θαυμαστόν Thaumaston) in it, that at the same time the city seems to be elevated and depressed, for it is elevated in respect to the region of Judea, and depressed in respect to the hills around it.' (Reland's "Palestine," iii. 802, in Ugolini's "Thesaurus," vi.) It was common with Isaiah and the other prophets to designate Jerusalem and other places, not by their proper names, but by some appellation that would be descriptive (see Isa 21:1; Isa 29:1).
Of vision - (see the note at Isa 1:1). The word here means that Jerusalem was eminently the place where God made known his will to the prophets, and manifested himself to his people by "visions."
What aileth thee now? - What is the cause of the commotion and tumult that exists in the city? The prophets throws himself at once into the midst of the excitement; sees the agitation and tumult, and the preparations for defense which were made, and asks the "cause" of all this confusion.
That thou art wholly gone up to the house-tops - That all classes of the people had fled to the house-tops, so much that it might be said that all the city had gone up. Houses in the East were built in a uniform manner in ancient times, and are so to this day. (See a description of the mode of building in the notes at Mat 9:1 ff.) The roofs were always flat, and were made either of earth that was trodden hard, or with large flat stones. This roof was surrounded with a balustrade Deu 22:8, and furnished a convenient place for walking, or even for eating and sleeping. Whenever, therefore, anything was to be seen in the street, or at a distance; or when there was any cause of alarm, they would naturally resort to the roof of the house. When there was a tower in the city, the inhabitants fled to that, and took refuge on its top (see Jdg 9:50-53). The image here is, therefore, one of consternation and alarm, as if on the sudden approach of an enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: am cir, 3292, bc cir, 712
the valley: Jerusalem being situated in the midst of surrounding hills, and the seat of Divine Revelation, is here termed "the valley of vision." This prophecy foretells the invasion of Jerusalem by the Assyrians under Sennacherib; and probably also, by the Chaldeans under Nebuchadnezzar. Psa 125:2; Jer 21:13
of vision: Sa1 3:1; Psa 147:19, Psa 147:20; Pro 29:18; Mic 3:6; Rom 3:2, Rom 9:4, Rom 9:5
What: Gen 21:17; Jdg 18:23; Sa1 11:5; Sa2 14:5; Kg2 6:28; Psa 114:5
that thou: The eastern houses are built with a court within, into which chiefly the windows open; those that open to the street being so obstructed with lattice work, that no one can see through them. Whenever, therefore, anything is to be seen or heard in the streets, any public spectacle, or any alarm, everyone immediately goes up to the house-top to satisfy his curiosity. Hence all the people running to the top of their houses, gives a lively image of a sudden general alarm. Isa 15:3; Deu 22:8; Jer 48:38
Carl Friedrich Keil and Franz Delitzsch
22:1
The prophet exposes the nature and worthlessness of their confidence in Is 22:1-3 : "What aileth thee, then, that thou art wholly ascended upon the house-tops? O full of tumult, thou noisy city, shouting castle, thy slain men are not slain with the sword, nor slaughtered in battle. All thy rulers departing together are fettered without bow; all thy captured ones are fettered together, fleeing far away." From the flat house-tops they all look out together at the approaching army of the foe, longing for battle, and sure of victory (cullâk is for cullēk, Is 14:29, Is 14:31). They have no suspicion of what is threatening them; therefore are they so sure, so contented, and so defiant. מלאה תּשׂאות is inverted, and stands for תּשׁאות מלאת, like מנדּח אפלה in Is 8:22. עלּיזה is used to denote self-confident rejoicing, as in Zeph 2:15. How terribly they deceive themselves! Not even the honour of falling upon the battle-field is allowed them. Their rulers (kâtzin, a judge, and then any person of rank) depart one and all out of the city, and are fettered outside "without bow" (mikkesheth), i.e., without there being any necessity for the bow to be drawn (min, as in Job 21:9; 2Kings 1:22; cf., Ewald, 217, b). All, without exception, of those who are attacked in Jerusalem by the advancing foe (nimzâ'aik, thy captured ones, as in Is 13:15), fall helplessly into captivity, as they are attempting to flee far away (see at Is 17:13; the perf. de conatu answers to the classical praesens de conatu). Hence (what is here affirmed indirectly) the city is besieged, and in consequence of the long siege hunger and pestilence destroy the inhabitants, and every one who attempts to get away falls into the hands of the enemy, without venturing to defend himself, on account of his emaciation and exhaustion from hunger. Whilst the prophet thus pictures to himself the fate of Jerusalem and Judah, through their infatuation, he is seized with inconsolable anguish.
Geneva 1599
22:1 The burden of the (a) valley of vision. What (b) aileth thee now, that thou hast wholly gone up to the housetops?
(a) Meaning, Judea, which was compassed about with mountains, and was called the valley of visions, because of the prophets, who were always there, whom they named Seers.
(b) He speaks to Jerusalem, whose inhabitants fled up to the housetops for fear of their enemies.
John Gill
22:1 The burden of the valley of vision,.... A prophecy concerning Jerusalem, so called, because it lay in a valley, encompassed about with mountains, and which was the habitation of the prophets or seers, and the seat of vision and prophecy; and perhaps there is an allusion to its name, which signifies the vision of peace, or they shall see peace. The Septuagint version calls it, "the word of the valley of Sion"; and the Arabic version,
"a prophecy concerning the inhabitants of the valley of Sion, to wit, the fields which are about Jerusalem.''
The Targum is,
"the burden of the prophecy concerning the city which dwells in the valley, of which the prophets prophesied;''
by all which it appears, that not the whole land of Judea is thought to be meant, only the city of Jerusalem, so called, not from its low estate into which it would fall, through the wickedness of the people, and so rather to be called a valley than a mountain, as Kimchi; but from its situation, it being, as Josephus (h) says, fortified with three walls, except on that side at which it was encircled with inaccessible valleys; and hence it may be, that one of its gates is called the valley gate, Neh 2:13 and besides, there was a valley in it, between the mountains of Zion and Acra, which divided the upper and lower city, as he also elsewhere says (i). The burden of it is a heavy prophecy of calamities that should come upon it, or at least of a fright it should be put into, not in the times of Nebuchadnezzar, when it was taken and destroyed, as Jarchi and Kimchi, and another Jew Jerom makes mention of; nor in the times of Titus Vespasian, according to Eusebius, as the said Jerom relates; but in the times of Hezekiah, when Judea was invaded, and Jerusalem besieged by Sennacherib:
what aileth thee now? or, "what to thee now?" (k) what is come to thee? what is the matter with thee now? how comes this strange and sudden change?
that thou art wholly gone up to the housetops? not to burn incense to the queen of heaven, which was sometimes done, and is the sense of some mentioned by Aben Ezra; but either for safety, to secure themselves from their enemies; or to take a view of them, and observe their motions, and cast from thence their arrows and darts at them; or to look out for help, or to mourn over their distresses, and implore help of the Lord; see Is 15:2 and this was the case, not only of some, but of them all; so that there was scarce a man to be seen in the streets, or in the lower parts of their houses, but were all gone up to the tops of them, which were built with flat roofs and battlements about them, Deut 22:8.
(h) De Bello Jud. l. 5. c. 4. sect. 1. (i) Ib. l. 6. c. 6. (k) "quid tibi accidit?" Vatablus; "quid tibi nunc est?" Piscator.
John Wesley
22:1 The valley - Of Judah; and especially of Jerusalem, called a valley, because great part of it flood in a valley; and the valley of vision, because of the many and clear visions or revelations of God's mind, in that place. House - tops - As they used to do in times of great consternation, that they might look, to and cry to heaven for help.
Robert Jamieson, A. R. Fausset and David Brown
22:1 PROPHECY AS TO AN ATTACK ON JERUSALEM. (Is 22:1-14)
of . . . valley of vision--rather, "respecting the valley of visions"; namely, Jerusalem, the seat of divine revelations and visions, "the nursery of prophets" [JEROME], (Is 2:3; Is 29:1; Ezek 23:4, Margin; Lk 13:33). It lay in a "valley" surrounded by hills higher than Zion and Moriah (Ps 125:2; Jer 21:13).
thee--the people of Jerusalem personified.
housetops--Panic-struck, they went up on the flat balustraded roofs to look forth and see whether the enemy was near, and partly to defend themselves from the roofs (Judg 9:51, &c.).
22:222:2: Լցա՛ւ քաղաքդ գուժկանօք, ※ քաղաքդ պերճացեալ. վիրաւո՛րք քո ո՛չ վիրաւորք սուսերի, եւ ո՛չ դիակունք քո՝ դիակունք պատերազմաց։
2 Ձեր քաղաքը լցուեց գուժկաններով: Ո՛վ պերճացեալ քաղաք, քո վիրաւորները սուսերով վիրաւորուածներ չեն, եւ քո դիակներն էլ պատերազմում ընկած դիակներ չեն:
2 Ով խռովութեամբ լեցուած Աղմուկի քաղաք՝ զբօսասէր քաղաք Քու սպաննուածներդ սուրով սպաննուած չեն Ու պատերազմի մէջ չմեռան։
Լցաւ քաղաքդ գուժկանօք``, քաղաքդ պերճացեալ. վիրաւորք քո ոչ վիրաւորք սուսերի, եւ ոչ դիակունք քո` դիակունք պատերազմաց:

22:2: Լցա՛ւ քաղաքդ գուժկանօք, ※ քաղաքդ պերճացեալ. վիրաւո՛րք քո ո՛չ վիրաւորք սուսերի, եւ ո՛չ դիակունք քո՝ դիակունք պատերազմաց։
2 Ձեր քաղաքը լցուեց գուժկաններով: Ո՛վ պերճացեալ քաղաք, քո վիրաւորները սուսերով վիրաւորուածներ չեն, եւ քո դիակներն էլ պատերազմում ընկած դիակներ չեն:
2 Ով խռովութեամբ լեցուած Աղմուկի քաղաք՝ զբօսասէր քաղաք Քու սպաննուածներդ սուրով սպաննուած չեն Ու պատերազմի մէջ չմեռան։
zohrab-1805▾ eastern-1994▾ western am▾
22:222:2 Город шумный, волнующийся, город ликующий! Пораженные твои не мечом убиты и не в битве умерли;
22:2 μάταια ματαιος superficial ἐνεπλήσθη εμπιπλημι fill in; fill up ἡ ο the πόλις πολις city βοώντων βοαω scream; shout οἱ ο the τραυματίαι τραυματιας of you; your οὐ ου not τραυματίαι τραυματιας short sword οὐδὲ ουδε not even; neither οἱ ο the νεκροί νεκρος dead σου σου of you; your νεκροὶ νεκρος dead πολέμου πολεμος battle
22:2 תְּשֻׁאֹ֣ות׀ tᵊšuʔˈôṯ תְּשֻׁאָה shouting מְלֵאָ֗ה mᵊlēʔˈā מלא be full עִ֚יר ˈʕîr עִיר town הֹֽומִיָּ֔ה hˈômiyyˈā המה make noise קִרְיָ֖ה qiryˌā קִרְיָה town עַלִּיזָ֑ה ʕallîzˈā עַלִּיז rejoicing חֲלָלַ֨יִךְ֙ ḥᵃlālˈayiḵ חָלָל pierced לֹ֣א lˈō לֹא not חַלְלֵי־ ḥallê- חָלָל pierced חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and לֹ֖א lˌō לֹא not מֵתֵ֥י mēṯˌê מות die מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
22:2. clamoris plena urbs frequens civitas exultans interfecti tui non interfecti gladio nec mortui in belloFull of clamour, a populous city, a joyous city: thy slain are not slain by the sword, nor dead in battle.
2. O thou that art full of shoutings, a tumultuous city, a joyous town; thy slain are not slain with the sword, neither are they dead in battle.
Thou that art full of stirs, a tumultuous city, a joyous city: thy slain [men are] not slain with the sword, nor dead in battle:

22:2 Город шумный, волнующийся, город ликующий! Пораженные твои не мечом убиты и не в битве умерли;
22:2
μάταια ματαιος superficial
ἐνεπλήσθη εμπιπλημι fill in; fill up
ο the
πόλις πολις city
βοώντων βοαω scream; shout
οἱ ο the
τραυματίαι τραυματιας of you; your
οὐ ου not
τραυματίαι τραυματιας short sword
οὐδὲ ουδε not even; neither
οἱ ο the
νεκροί νεκρος dead
σου σου of you; your
νεκροὶ νεκρος dead
πολέμου πολεμος battle
22:2
תְּשֻׁאֹ֣ות׀ tᵊšuʔˈôṯ תְּשֻׁאָה shouting
מְלֵאָ֗ה mᵊlēʔˈā מלא be full
עִ֚יר ˈʕîr עִיר town
הֹֽומִיָּ֔ה hˈômiyyˈā המה make noise
קִרְיָ֖ה qiryˌā קִרְיָה town
עַלִּיזָ֑ה ʕallîzˈā עַלִּיז rejoicing
חֲלָלַ֨יִךְ֙ ḥᵃlālˈayiḵ חָלָל pierced
לֹ֣א lˈō לֹא not
חַלְלֵי־ ḥallê- חָלָל pierced
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
מֵתֵ֥י mēṯˌê מות die
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
22:2. clamoris plena urbs frequens civitas exultans interfecti tui non interfecti gladio nec mortui in bello
Full of clamour, a populous city, a joyous city: thy slain are not slain by the sword, nor dead in battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
2-3: Ликующий - в переводе с евр.: "полный безумного вопля". Это указывает на панику, охватившую жителей Иерусалима.

Не в битве умерли, т. е. не легли с честью на поле брани, но, как видно из 3-го стиха, бежали с поля битвы и были захвачены врагами, которые и предали их жестокой казни.

Стрелками - в переводе с евр.: "без помощи лука", т. е. врагам не пришлось даже, при взятии бежавших иудеев, употреблять в дело оружие - так те были поражены ужасом!

Найденные - правильнее переводить, как и у LXX, "воины твои". [В Cлавянском переводе 22:3: - Вси князи твои побегоша, и плененнии жестóце суть связаня, и крепции в тебе далече отбежаша. Прим. ред. ]
Albert Barnes: Notes on the Bible - 1834
22:2: Thou that art full of stirs - Of tumult, of commotion, of alarm. Or, perhaps, this whole description may mean that it was formerly a city distinguished for the hum of business, or for pleasure; a busy, active, enterprising city. The Hebrew will bear this, but I prefer the former interpretation, as indicating mingled alarm and consternation, and at the same time a disposition to engage in riot and Rev_elry.
A joyous city - A city exulting; rejoicing; given to pleasure, and to riot. (See the description of Nineveh in Zep 2:15) It is remarkable that the prophet has blended these things together, and has spoken of the tumult, the alarm, and the rejoicing, in the same breath. 'This may be either because it was the "general" character of the city thus to be full of Rev_elry, dissipation, and riot, and he designates it by that which "usually and appropriately" described it; or because it was, even then, notwithstanding the general consternation and alarm, given up to Rev_elry, and the rather on account of the approaching danger. So he describes the city in Isa 22:12-13.
Thy slain men are not slain with the sword - The words 'thy slain' here (חלליך chă lâ layikā), seem to be intended to be applied to the soldiers on whom the defense of the city rested; and to mean those who had not died an honorable death "in" the city in its defense, but who had "fled" in consternation, and who were either taken in their flight and made captive, or who were pursued and put to death. To be slain with the sword here is equivalent to being slain in an honorable engagement with the enemy. But here the prophet speaks of their consternation, their cowardice, and of their being partly trampled down in their hasty and ignominious flight by each other; and partly of the fugitives being overtaken by the enemy, and thus put to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: that art: Isa 22:12, Isa 22:13, Isa 23:7, Isa 32:13; Amo 6:3-6
thy slain: Isa 37:33, Isa 37:36; Jer 14:18, Jer 38:2, Jer 52:6; Lam 2:20, Lam 4:9, Lam 4:10
Geneva 1599
22:2 Thou that art full of (c) shoutings, a tumultuous city, a joyous city: thy slain [men are] not slain (d) with the sword, nor dead in battle.
(c) Which was wont to be full of people and joy.
(d) But for hunger.
John Gill
22:2 Thou art full of stirs,.... Or, "wast full of stirs"; through the multitude of people walking about in it, and the vast hurry of business done in it; but now all hush and quiet, the streets clear of people, and the shops shut up, and all got up to the housetops for shelter; or, "full of noises" (l), as a populous trading city is. The word signifies shoutings and acclamations, and is used for joyful ones, Zech 4:7 and may be so taken here, and may design such as were expressed at their festivals, and on other occasions; unless it is to be understood of doleful ones, on account of the invasion and siege:
a tumultuous city; through the throng of people, and the noise of thorn:
a joyous city; some on business, others on pleasure; some hurrying from place to place about their trade and commerce, and others amusing themselves with pastime, mirth, and jollity; which is commonly the case of populous cities in prosperity. This had been Jerusalem's case, but now it was otherwise:
thy slain men are not slain with the sword, nor dead in battle; for Sennacherib never entered into it, nor put any of its inhabitants to the sword; nor was there any battle fought between them, nor was he suffered so much as to shoot an arrow into it, Is 37:33 wherefore those that died in it died either through the fright and consternation they were put into, or through the famine his army had caused, in laying the country round about them desolate.
(l) "plena strepitibus", Munster; "tumultuationibus", Montanus, Junius & Tremellius; "fragoribus", Piscator.
John Wesley
22:2 Noises - Of joyful shouts. Tumultuous - Through revelling and jollity. Battle - But either by famine or pestilence in the siege, or in their flight.
Robert Jamieson, A. R. Fausset and David Brown
22:2 art--rather, "wert"; for it could not now be said to be "a joyous city" (Is 32:13). The cause of their joy (Is 22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (4Kings 18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general characteristic of the unbelieving Jews (Is 56:12).
not slain with the sword--but with the famine and pestilence about to be caused by the coming siege (Lam 4:9). MAURER refers this to the plague by which he thinks Sennacherib's army was destroyed, and Hezekiah was made sick (Is 37:36; Is 38:1). But there is no authority for supposing that the Jews in the city suffered such extremities of plague at this time, when God destroyed their foes. BARNES refers it to those slain in flight, not in open honorable "battle"; Is 22:3 favors this.
22:322:3: Ամենայն իշխանք քո փախստեայք, եւ կալանաւորք քո կապեալք սաստկութեամբ. եւ հզօրք քո առ հասարակ կապեցան, բացէ՛ ՚ի բաց փախստականք։
3 Բոլոր իշխաններդ փախստական են դարձել, գերեալներդ խստօրէն կալանաւորուած են, քո հզօրները, որոնք հեռու էին փախել, անխտիր կապանքների մէջ են:
3 Բոլոր իշխաններդ մէկէն փախան, Աղեղնաւորներէն կապուեցան։Քու ժողովուրդիդ հեռու փախչողներէն Բոլոր գտնուածները մէկտեղ կապուեցան։
Ամենայն իշխանք քո [308]փախստեայք, եւ կալանաւորք քո կապեալք սաստկութեամբ. եւ հզօրք քո`` առ հասարակ կապեցան, բացէ ի բաց փախստականք:

22:3: Ամենայն իշխանք քո փախստեայք, եւ կալանաւորք քո կապեալք սաստկութեամբ. եւ հզօրք քո առ հասարակ կապեցան, բացէ՛ ՚ի բաց փախստականք։
3 Բոլոր իշխաններդ փախստական են դարձել, գերեալներդ խստօրէն կալանաւորուած են, քո հզօրները, որոնք հեռու էին փախել, անխտիր կապանքների մէջ են:
3 Բոլոր իշխաններդ մէկէն փախան, Աղեղնաւորներէն կապուեցան։Քու ժողովուրդիդ հեռու փախչողներէն Բոլոր գտնուածները մէկտեղ կապուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
22:322:3 все вожди твои бежали вместе, но были связаны стрелками; все найденные у тебя связаны вместе, как ни далеко бежали.
22:3 πάντες πας all; every οἱ ο the ἄρχοντές αρχων ruling; ruler σου σου of you; your πεφεύγασιν φευγω flee καὶ και and; even οἱ ο the ἁλόντες αλισκω bind; tie εἰσίν ειμι be καὶ και and; even οἱ ο the ἰσχύοντες ισχυω have means; have force ἐν εν in σοὶ σοι you πόρρω πορρω forward; far away πεφεύγασιν φευγω flee
22:3 כָּל־ kol- כֹּל whole קְצִינַ֥יִךְ qᵊṣînˌayiḵ קָצִין chief נָֽדְדוּ־ nˈāḏᵊḏû- נדד flee יַ֖חַד yˌaḥaḏ יַחַד gathering מִ mi מִן from קֶּ֣שֶׁת qqˈešeṯ קֶשֶׁת bow אֻסָּ֑רוּ ʔussˈārû אסר bind כָּל־ kol- כֹּל whole נִמְצָאַ֨יִךְ֙ nimṣāʔˈayiḵ מצא find אֻסְּר֣וּ ʔussᵊrˈû אסר bind יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together מֵ mē מִן from רָחֹ֖וק rāḥˌôq רָחֹוק remote בָּרָֽחוּ׃ bārˈāḥû ברח run away
22:3. cuncti principes tui fugerunt simul dureque ligati sunt omnes qui inventi sunt vincti sunt pariter procul fugeruntAll the princes are fled together, and are bound hard: all that were found, are bound together, they are fled far off.
3. All thy rulers fled away together, they were bound by the archers: all that were found of thee were bound together, they fled afar off.
All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, [which] have fled from far:

22:3 все вожди твои бежали вместе, но были связаны стрелками; все найденные у тебя связаны вместе, как ни далеко бежали.
22:3
πάντες πας all; every
οἱ ο the
ἄρχοντές αρχων ruling; ruler
σου σου of you; your
πεφεύγασιν φευγω flee
καὶ και and; even
οἱ ο the
ἁλόντες αλισκω bind; tie
εἰσίν ειμι be
καὶ και and; even
οἱ ο the
ἰσχύοντες ισχυω have means; have force
ἐν εν in
σοὶ σοι you
πόρρω πορρω forward; far away
πεφεύγασιν φευγω flee
22:3
כָּל־ kol- כֹּל whole
קְצִינַ֥יִךְ qᵊṣînˌayiḵ קָצִין chief
נָֽדְדוּ־ nˈāḏᵊḏû- נדד flee
יַ֖חַד yˌaḥaḏ יַחַד gathering
מִ mi מִן from
קֶּ֣שֶׁת qqˈešeṯ קֶשֶׁת bow
אֻסָּ֑רוּ ʔussˈārû אסר bind
כָּל־ kol- כֹּל whole
נִמְצָאַ֨יִךְ֙ nimṣāʔˈayiḵ מצא find
אֻסְּר֣וּ ʔussᵊrˈû אסר bind
יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together
מֵ מִן from
רָחֹ֖וק rāḥˌôq רָחֹוק remote
בָּרָֽחוּ׃ bārˈāḥû ברח run away
22:3. cuncti principes tui fugerunt simul dureque ligati sunt omnes qui inventi sunt vincti sunt pariter procul fugerunt
All the princes are fled together, and are bound hard: all that were found, are bound together, they are fled far off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:3: All thy rulers - are bound by the archers "All thy leaders - are fled from the bow" - There seems to be somewhat of an inconsistency in the sense according to the present reading. If the leaders were bound, אסרו usseru, how could they flee away? for their being bound, according to the obvious construction and course of the sentence, is a circumstance prior to their flight. I therefore follow Houbigant, who reads הסרו huseru, remoti sunt, "they are gone off." גלו galu, transmigraverunt, Chaldee; which seems to confirm this emendation.
Albert Barnes: Notes on the Bible - 1834
22:3: All thy rulers are fled together - The general idea in this verse is plain. It is designed to describe the consternation which would take place on the approach of the invader, and especially the timidity and flight of those on whom the city relied for protection and defense. Hence, instead of entering calmly and firmly on the work of defense, no inconsiderable part of the rulers of the city are represented as fleeing from the city, and refusing to remain to protect the capital. The word rendered 'thy rulers' (קציניך qitsiynayik) denotes either the civil rulers of the city, or military leaders. It is most usually applied to the latter Jos 10:24; Jdg 11:6, Jdg 11:11; Dan 11:18, and probably refers here to military commanders.
They are bound by the archers - Hebrew as in the margin, 'Of the bow.' There has been a great variety in the interpretation of this passage. The Septuagint reads it, Σκληρῶς δεδεμένοι εἰσί sklē rō s dedemenoi eisi - 'And the captives are bound with severity.' The Chaldee, 'And the captives migrate from before the extending of the bow.' Jarchi renders it, 'Who from the fear of arrows were bound so that they shut themselves up in the city.' Houbigant and Lowth render it, 'They are fled from the bow,' reading it הסרוּ hâ serû instead of the present Hebrew text אסרוּ 'usrû, but without the slightest authority. Vitringa renders it, 'They were bound from treading, that is, extending, or using the bow;' or 'They were bound by those who tread, that is, use the bow;' indicating that they were so bound that they could not use the bow in defense of the city. I think that the "connection" here requires that the word אסרוּ 'usrû should be used in the sense of being "bound" or influenced by fear - they were so intimidated, so much under the influence of terror, so entirely unmanned and disabled by alarm, that they could not use the bow; or this was caused "by" the bow, that is, by the bowmen or archers who came to attack the city. It is true that no other instance occurs in which the word is used in precisely this sense, but instances in abundance occur where strong passion is represented as having a controlling or disabling influence over the mind and body; where it takes away the energy of the soul, and makes one timid, feeble, helpless, as if bound with cords, or made captive. The word אסר 'â sar commonly means to bind with cords, or to fetter; to imprison Gen 42:24; Jdg 16:5; Kg2 17:4 : to yoke Sa1 6:7, Sa1 6:10; and then to bind with a vow Num 30:3. Hence, it may mean to "bind" with fear or consternation.
Which have fled from far - That is, either they have fled far away; or they had fled from far in order to reach Jerusalem as a place of safety. Probably the latter is the sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: thy rulers: Isa 3:1-8; Kg2 25:4-7, Kg2 25:18-21; Jer 39:4-7, Jer 52:24-27
by the archers: Heb. of the bow
Geneva 1599
22:3 All thy rulers have fled together, they are (e) bound by the archers: all that are found in thee are bound together, [who] have fled from (f) far.
(e) And led into captivity.
(f) Who have fled from other places to Jerusalem for comfort.
John Gill
22:3 All thy rulers are fled together,.... Either the rulers of Jerusalem, civil and ecclesiastical, that should have been at the head of the people, and have encouraged them, fled together to the housetops, or to the temple and strongholds; or the generals and officers of their militia, one and all of them fled, as if they had done it by joint consultation and consent; or the rulers of the several cities of Judea, which, when invaded by Sennacherib, stayed not to defend them, but left them and fled:
they are bound by the archers; or, "from the bow" (m); from using it; were in such a consternation, and under such a panic, that they had no strength nor heart to draw the bow, but were as if they were bound, and held from it: or for fear of the bow, or the archers in the Assyrian army, and therefore fled from them, as the Tigurine version renders it, joining it to the preceding clause, "they fled from the bow, they are bound"; or, as Ben Melech, for fear of the bow, they delivered themselves up, and were bound; so Aben Ezra:
all that are found in thee are bound together; that is, from the bow, as before; not only the princes, but the common people. These clauses have led many interpreters to conclude that this must be understood of the taking of the city by Nebuchadnezzar, when Zedekiah was bound in chains, and carried to Babylon, Jer 52:11,
which have fled from far; from the furthest part of the land of Judea to Jerusalem, for shelter and safety.
(m) "ab arcu", Vatablus.
John Wesley
22:3 Rulers - Zedekiah and his chief commanders, whose flight he foretells. Found - That remain there with Zedekiah in the siege; for those who had fled to the Chaldeans saved their lives and liberties. Bound - In fetters, Jer 52:11. Fled - Who fled from Jerusalem, but were pursued and overtaken by their enemies, and bound, as others had been.
Robert Jamieson, A. R. Fausset and David Brown
22:3 rulers--rather, "generals" (Josh 10:24; Judg 11:6, Judg 11:11).
bound--rather, "are taken."
by the archers--literally, "by the bow"; so Is 21:17. Bowmen were the light troops, whose province it was to skirmish in front and (4Kings 6:22) pursue fugitives (4Kings 25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib.
all . . . in thee--all found in the city (Is 13:15), not merely the "rulers" or generals.
fled from far--those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.
22:422:4: Վասն այսորիկ ասացի. Թո՛յլ տուք ինձ լացի՛ց դառնապէս. մի՛ բռնադատէք մխիթարել զիս ՚ի վերայ բեկման դստեր ազգի իմոյ։
4 Դրա համար էլ ասացի. «Թո՛յլ տուէք ինձ՝ դառնօրէն լաց լինեմ, մի՛ աշխատէք ինձ մխիթարել իմ ժողովրդի դստեր կործանման առիթով»:
4 Անոր համար ըսի.«Թո՛ղ տուէք զիս, որ դառնապէս լամ։Իմ ժողովուրդիս աղջկան կործանումին համար Զիս մխիթարելու մի՛ աշխատիք»։
Վասն այսորիկ ասացի. Թոյլ տուք ինձ լացից դառնապէս. մի՛ բռնադատէք մխիթարել զիս ի վերայ բեկման դստեր ազգի իմոյ:

22:4: Վասն այսորիկ ասացի. Թո՛յլ տուք ինձ լացի՛ց դառնապէս. մի՛ բռնադատէք մխիթարել զիս ՚ի վերայ բեկման դստեր ազգի իմոյ։
4 Դրա համար էլ ասացի. «Թո՛յլ տուէք ինձ՝ դառնօրէն լաց լինեմ, մի՛ աշխատէք ինձ մխիթարել իմ ժողովրդի դստեր կործանման առիթով»:
4 Անոր համար ըսի.«Թո՛ղ տուէք զիս, որ դառնապէս լամ։Իմ ժողովուրդիս աղջկան կործանումին համար Զիս մխիթարելու մի՛ աշխատիք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:422:4 Потому говорю: оставьте меня, я буду плакать горько; не усиливайтесь утешать меня в разорении дочери народа моего.
22:4 διὰ δια through; because of τοῦτο ουτος this; he εἶπα επω say; speak ἄφετέ αφιημι dismiss; leave με με me πικρῶς πικρως bitterly κλαύσομαι κλαιω weep; cry μὴ μη not κατισχύσητε κατισχυω force down; prevail παρακαλεῖν παρακαλεω counsel; appeal to με με me ἐπὶ επι in; on τὸ ο the σύντριμμα συντριμμα fracture τῆς ο the θυγατρὸς θυγατηρ daughter τοῦ ο the γένους γενος family; class μου μου of me; mine
22:4 עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus אָמַ֛רְתִּי ʔāmˈartî אמר say שְׁע֥וּ šᵊʕˌû שׁעה look מִנִּ֖י minnˌî מִן from אֲמָרֵ֣ר ʔᵃmārˈēr מרר be bitter בַּ ba בְּ in † הַ the בֶּ֑כִי bbˈeḵî בְּכִי weeping אַל־ ʔal- אַל not תָּאִ֣יצוּ tāʔˈîṣû אוץ urge לְ lᵊ לְ to נַֽחֲמֵ֔נִי nˈaḥᵃmˈēnî נחם repent, console עַל־ ʕal- עַל upon שֹׁ֖ד šˌōḏ שֹׁד violence בַּת־ baṯ- בַּת daughter עַמִּֽי׃ ʕammˈî עַם people
22:4. propterea dixi recedite a me amare flebo nolite incumbere ut consolemini me super vastitate filiae populi meiTherefore have I said: Depart from me, I will weep bitterly: labour not to comfort me, for the devastation of the daughter of my people.
4. Therefore said I, Look away from me, I will weep bitterly; labour not to comfort me, for the spoiling of the daughter of my people.
Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people:

22:4 Потому говорю: оставьте меня, я буду плакать горько; не усиливайтесь утешать меня в разорении дочери народа моего.
22:4
διὰ δια through; because of
τοῦτο ουτος this; he
εἶπα επω say; speak
ἄφετέ αφιημι dismiss; leave
με με me
πικρῶς πικρως bitterly
κλαύσομαι κλαιω weep; cry
μὴ μη not
κατισχύσητε κατισχυω force down; prevail
παρακαλεῖν παρακαλεω counsel; appeal to
με με me
ἐπὶ επι in; on
τὸ ο the
σύντριμμα συντριμμα fracture
τῆς ο the
θυγατρὸς θυγατηρ daughter
τοῦ ο the
γένους γενος family; class
μου μου of me; mine
22:4
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
אָמַ֛רְתִּי ʔāmˈartî אמר say
שְׁע֥וּ šᵊʕˌû שׁעה look
מִנִּ֖י minnˌî מִן from
אֲמָרֵ֣ר ʔᵃmārˈēr מרר be bitter
בַּ ba בְּ in
הַ the
בֶּ֑כִי bbˈeḵî בְּכִי weeping
אַל־ ʔal- אַל not
תָּאִ֣יצוּ tāʔˈîṣû אוץ urge
לְ lᵊ לְ to
נַֽחֲמֵ֔נִי nˈaḥᵃmˈēnî נחם repent, console
עַל־ ʕal- עַל upon
שֹׁ֖ד šˌōḏ שֹׁד violence
בַּת־ baṯ- בַּת daughter
עַמִּֽי׃ ʕammˈî עַם people
22:4. propterea dixi recedite a me amare flebo nolite incumbere ut consolemini me super vastitate filiae populi mei
Therefore have I said: Depart from me, I will weep bitterly: labour not to comfort me, for the devastation of the daughter of my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4-5: Дочь народа моего, т. е. мои соотечественники, жители разных городов Иудеи.

Ломают стену - по всей вероятности, сами жители Иерусалима, для того, чтобы, по местам, возвести новые стены, взамен обветшавших.

На горы - по чтению Condamin'a - на гору. Стена Иерусалимская тянулась под горой, на которой стоял храм. Теперь крики работающих внизу города так громки, что достигают до вершины Сионской горы и мешают отправлению богослужения в храме.
Albert Barnes: Notes on the Bible - 1834
22:4: Look away from me - Do not look upon me - an indication of deep grief, for sorrow seeks to be alone, and grief avoids publicity and exposure.
I will weep bitterly - Hebrew, 'I will be bitter in weeping.' Thus we speak of "bitter" sorrow, indicating excessive grief (see the note at Isa 15:5; compare Jer 13:17; Jer 14:17; Lam 1:16; Lam 2:11; Mic 1:8-9).
Labour not - The sense is, 'My grief is so great that I cannot be comforted. There are no topics of consolation that can be presented. I must be alone, and allowed to indulge in deep and overwhelming sorrow at the calamities that are coming upon my nation and people.'
Because of the spoiling - The desolation; the ruin that is coming upon them.
The daughter of my people - Jerusalem (see the note at Isa 1:8; compare Jer 4:11; Jer 6:14; Jer 8:19, Jer 8:21-22; Lam 2:11; Lam 4:3, Lam 4:6, Lam 4:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: Look: Rut 1:20, Rut 1:21; Jer 4:19, Jer 9:1, Jer 13:17; Luk 1:2
Weep bitterly: Heb. be bitter in weeping, Isa 33:7; Jer 6:26; Mic 1:8; Mat 26:75
labour: Psa 77:2; Jer 8:18, Jer 31:15; Mat 2:18
Carl Friedrich Keil and Franz Delitzsch
22:4
"Therefore I say, Look away from me, that I may weep bitterly; press me not with consolations for the destruction of the daughter of my people! For a day of noise, and of treading down, and of confusion, cometh from the Lord, Jehovah of hosts, in the valley of vision, breaking down walls; and a cry of woe echoes against the mountains." The note struck by Isaiah here is the note of the kinah that is continued in the Lamentations of Jeremiah. Jeremiah says sheber for shod (Lam 3:48), and bath-ammi (daughter of my people) is varied with batḣZion (daughter of Zion) and bath-yehudah (daughter of Judah). Mērēr babbeci (weep bitterly) is more than bâcâh mar (Is 33:7): it signifies to give one's self thoroughly up to bitter weeping, to exhaust one's self with weeping. The two similar sounds which occur in Is 22:5, in imitation of echoes, can hardly be translated. The day of divine judgment is called a day in which masses of men crowd together with great noise (mehūmâh), in which Jerusalem and its inhabitants are trodden down by foes (mebūsâh) and are thrown into wild confusion (mebūcâh). This is one play upon words. The other makes the crashing of the walls audible, as they are hurled down by the siege-artillery (mekarkar kir). Kirkēr is not a denom. of kı̄r, as Kimchi and Ewald suppose (unwalling walls), but is to be explained in accordance with Num 24:17, "he undermines," i.e., throws down by removing the supports, in other words, "to the very foundations" (kur, to dig, hence karkârâh, the bottom of a vessel, Kelim ii. 2; kurkoreth, the bottom of a net, ib. xxviii. 10, or of a cask, Ahaloth ix. 16). When this takes place, then a cry of woe echoes against the mountain (shōa‛, like shūa‛, sheva‛), i.e., strikes against the mountains that surround Jerusalem, and is echoed back again. Knobel understands it as signifying a cry for help addressed to the mountain where Jehovah dwells; but this feature is altogether unsuitable to the God - forgetting worldly state in which Jerusalem is found. It is also to be observed, in opposition to Knobel, that the description does not move on in the same natural and literal way as in a historical narrative. The prophet is not relating, but looking; and in Is 22:5 he depicts the day of Jehovah according to both its ultimate intention and its ultimate result.
Geneva 1599
22:4 Therefore said I, Look away from me; I will weep (g) bitterly, labour not to comfort me, because of the plundering of the daughter of my people.
(g) He shows what is the duty of the godly, when God's plagues hang over the Church, and especially of the ministers, (Jer 9:1).
John Gill
22:4 Therefore said I,.... Not God to the ministering angels, as Jarchi; but the prophet to those that were about him, his relations, friends, and acquaintance:
look away from me; turn away from me, look another way; cease from me, let me alone; leave me to myself, that I may weep in secret, take my fill of sorrow, and give full vent to it:
I will weep bitterly; or, "I will be bitter", or, "bitter myself in weeping" (n); it denotes the vehemence of his grief, the greatness of his sorrow, and the strength of his passion:
labour not to comfort me; make use of no arguments to persuade me to lay aside my mourning; do not be urgent and importunate with me to receive consolation, for my soul refuses to be comforted:
because of the spoiling of the daughter of my people; his countrymen, which were as dear to him as a daughter to a tender parent, now spoiled, plundered, and made desolate by the ravages of the enemy, in many cities of Judea.
(n) "amarificabo me in fletu", Montanus; "amaritudine afficiam me in isto fletu", Junius & Tremellius.
John Wesley
22:4 Look away - Take off your eyes and thoughts from me, and leave me alone.
Robert Jamieson, A. R. Fausset and David Brown
22:4 Look . . . from me--Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Mic 1:8-9).
daughter, &c.--(see on Is 1:8; Lam 2:11).
22:522:5: Զի օր խռովութեան եւ կորստեան եւ կոխման եւ մոլորութեան ՚ի Տեառնէ զօրութեանց ՚ի ձորն Սիովնի. մե՛ծ եւ փոքր առ հասարակ մոլորեալք դանդաչեն ՚ի վերայ լերանց[9810]։ [9810] Ոմանք. Առ հասարակ դանդաչեն։
5 Արդարեւ, Սիոնի հովտում Զօրութիւնների Տիրոջ կողմից խռովութեան, ոտնատակ տալու եւ շփոթութեան օր է. մեծ ու փոքր առհասարակ մոլորուած՝ տարուբերւում են լեռների վրայ:
5 Քանզի տեսիլքի ձորին մէջ զօրքերու Եհովա Տէրոջը Խռովութեան, կոխման ու շփոթութեան օրն է։Պարիսպը կը փլցնեն եւ աղաղակը մինչեւ լեռը կը հասնի։
Զի օր խռովութեան եւ կորստեան կոխման եւ մոլորութեան ի Տեառնէ զօրութեանց ի ձորն [309]Սիոնի. մեծ եւ փոքր առ հասարակ մոլորեալք դանդաչեն ի վերայ լերանց:

22:5: Զի օր խռովութեան եւ կորստեան եւ կոխման եւ մոլորութեան ՚ի Տեառնէ զօրութեանց ՚ի ձորն Սիովնի. մե՛ծ եւ փոքր առ հասարակ մոլորեալք դանդաչեն ՚ի վերայ լերանց[9810]։
[9810] Ոմանք. Առ հասարակ դանդաչեն։
5 Արդարեւ, Սիոնի հովտում Զօրութիւնների Տիրոջ կողմից խռովութեան, ոտնատակ տալու եւ շփոթութեան օր է. մեծ ու փոքր առհասարակ մոլորուած՝ տարուբերւում են լեռների վրայ:
5 Քանզի տեսիլքի ձորին մէջ զօրքերու Եհովա Տէրոջը Խռովութեան, կոխման ու շփոթութեան օրն է։Պարիսպը կը փլցնեն եւ աղաղակը մինչեւ լեռը կը հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
22:522:5 Ибо день смятения и попрания и замешательства в долине видения от Господа, Бога Саваофа. Ломают стену, и крик восходит на горы.
22:5 ὅτι οτι since; that ἡμέρα ημερα day ταραχῆς ταραχη stirring καὶ και and; even ἀπωλείας απωλεια destruction; waste καὶ και and; even καταπατήματος καταπατημα and; even πλάνησις πλανησις from; by κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐν εν in φάραγγι φαραγξ gorge Σιων σιων Siōn; Sion πλανῶνται πλαναω mislead; wander ἀπὸ απο from; away μικροῦ μικρος little; small ἕως εως till; until μεγάλου μεγας great; loud πλανῶνται πλαναω mislead; wander ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount
22:5 כִּ֣י kˈî כִּי that יֹום֩ yôm יֹום day מְהוּמָ֨ה mᵊhûmˌā מְהוּמָה discomfiture וּ û וְ and מְבוּסָ֜ה mᵊvûsˈā מְבוּסָה subjugation וּ û וְ and מְבוּכָ֗ה mᵊvûḵˈā מְבוּכָה confusion לַֽ lˈa לְ to אדֹנָ֧י ʔḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בְּ bᵊ בְּ in גֵ֣יא ḡˈê גַּיְא valley חִזָּיֹ֑ון ḥizzāyˈôn חִזָּיֹון vision מְקַרְקַ֥ר mᵊqarqˌar קרר be cool קִ֖ר qˌir קִיר wall וְ wᵊ וְ and שֹׁ֥ועַ šˌôₐʕ שֹׁועַ Shoa אֶל־ ʔel- אֶל to הָ hā הַ the הָֽר׃ hˈār הַר mountain
22:5. dies enim interfectionis et conculcationis et fletuum Domino Deo exercituum in valle Visionis scrutans murum et magnificus super montemFor it is a day of slaughter and of treading down, and of weeping to the Lord the God of hosts in the valley of vision, searching the wall, and magnificent upon the mountain.
5. For it is a day of discomfiture, and of treading down, and of perplexity, from the Lord, the LORD of hosts, in the valley of vision; a breaking down of the walls, and a crying to the mountains.
For [it is] a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains:

22:5 Ибо день смятения и попрания и замешательства в долине видения от Господа, Бога Саваофа. Ломают стену, и крик восходит на горы.
22:5
ὅτι οτι since; that
ἡμέρα ημερα day
ταραχῆς ταραχη stirring
καὶ και and; even
ἀπωλείας απωλεια destruction; waste
καὶ και and; even
καταπατήματος καταπατημα and; even
πλάνησις πλανησις from; by
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐν εν in
φάραγγι φαραγξ gorge
Σιων σιων Siōn; Sion
πλανῶνται πλαναω mislead; wander
ἀπὸ απο from; away
μικροῦ μικρος little; small
ἕως εως till; until
μεγάλου μεγας great; loud
πλανῶνται πλαναω mislead; wander
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
22:5
כִּ֣י kˈî כִּי that
יֹום֩ yôm יֹום day
מְהוּמָ֨ה mᵊhûmˌā מְהוּמָה discomfiture
וּ û וְ and
מְבוּסָ֜ה mᵊvûsˈā מְבוּסָה subjugation
וּ û וְ and
מְבוּכָ֗ה mᵊvûḵˈā מְבוּכָה confusion
לַֽ lˈa לְ to
אדֹנָ֧י ʔḏōnˈāy אֲדֹנָי Lord
יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בְּ bᵊ בְּ in
גֵ֣יא ḡˈê גַּיְא valley
חִזָּיֹ֑ון ḥizzāyˈôn חִזָּיֹון vision
מְקַרְקַ֥ר mᵊqarqˌar קרר be cool
קִ֖ר qˌir קִיר wall
וְ wᵊ וְ and
שֹׁ֥ועַ šˌôₐʕ שֹׁועַ Shoa
אֶל־ ʔel- אֶל to
הָ הַ the
הָֽר׃ hˈār הַר mountain
22:5. dies enim interfectionis et conculcationis et fletuum Domino Deo exercituum in valle Visionis scrutans murum et magnificus super montem
For it is a day of slaughter and of treading down, and of weeping to the Lord the God of hosts in the valley of vision, searching the wall, and magnificent upon the mountain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:5: For it is a day of trouble and of treading down - When our enemies trample on everything sacred and dear to us, and endanger all our best interests (see Psa 44:6; Luk 21:24).
And of perplexity - In which we know not what to do. We are embarrassed, and know not where to look for relief.
By the Lord God of hosts - That is, he is the efficient cause of all this. It has come upon us under his providence, and by his direction (see the note at Isa 10:5).
In the valley of vision - In Jerusalem (see the note at Isa 22:1).
Breaking down the walls - There has been much variety in the interpretation of this place. The Septuagint renders it, 'In the valley of Zion they wander, from the least to the greatest; they wander upon the mountains.' See a discussion of the various senses which the Hebrew phrase may admit, in Rosenmuller and Gesenius. Probably our common version has given the true sense, and the reference is to the fact that the walls of the city became thrown down, either in the siege or from some other cause. If this refers to the invasion of Sennacherib, though his army was destroyed, and he was unable to take the city, yet there is no improbability in the supposition that he made some breaches in the walls. Indeed this is implied in the account in Ch2 32:5.
And of crying to the mountains - Either for help, or more probably of such a loud lamentation that it reached the surrounding hills, and was re-echoed back to the city. Or perhaps it may mean that the shout or clamor of those engaged in building or defending the walls, reached to the mountains. Compare Virg. "AEncid," iv. 668:
- resonat magnis plangoribus aether.
Rosenmuller renders it, 'A cry - to the mountains!' That is, a cry among the people to escape to the hills, and to seek refuge in the caves and fastnesses there (compare Jdg 6:2; Mat 24:16; Mar 13:14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: a day: Isa 37:3; Kg2 19:3; Jer 30:7; Amo 5:18-20
treading: Isa 5:5, Isa 10:6, Isa 25:10
perplexity: Est 3:15; Mic 7:4
breaking: Kg2 25:10; Lam 1:5, Lam 2:2
crying: Hos 10:8; Mat 24:16; Luk 23:30; Rev 6:16, Rev 6:17
Geneva 1599
22:5 For [it is] a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of (h) crying to the mountains.
(h) That is, the shout of the enemies whom God had appointed to destroy the city.
John Gill
22:5 For it is a day of trouble,.... To Hezekiah, and also Jerusalem, and all the inhabitants of the land:
and of treading down; the people of it by Sennacherib's army, like mire in the streets, when their cities were taken by him:
and of perplexity by the Lord of hosts in the valley of vision; in Jerusalem, besieged, and threatened with desolation; which threw the king and his nobles, and all the inhabitants, into the utmost perplexity, confusion, and distress; and all this was not merely from men, nor was it by chance, but by the permission and appointment of God, to humble his people for their sins, and bring them to a sense and acknowledgment of them:
breaking down the walls: of the fenced cities, with their battering rams, at the time they besieged and took them, 4Kings 18:13,
and of crying to the mountains: looking and running to them for help and succour, for shelter and protection; and crying so loud, by reason of their distress, as that it reached the distant mountains, and made them echo with it.
John Wesley
22:5 Treading down - In which my people are trodden under foot by their enemies. By the Lord - Not only men, but God himself fought against them. Walls - Of the strong cities of Judah. Mountains - With such loud and dismal outcries as should reach to the neighbouring mountains.
Robert Jamieson, A. R. Fausset and David Brown
22:5 trouble . . . by the Lord--that is, sent by or from the Lord (see on Is 19:15; Lk 21:22-24).
valley of vision--(See on Is 22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Is 32:13-14).
breaking . . . walls--that is, "a day of breaking the walls" of the city.
crying to the mountains--the mournful cry of the townsmen "reaches" to (MAURER translates, towards) the mountains, and is echoed back by them. JOSEPHUS describes in the very same language the scene at the assault of Jerusalem under Titus. To this the prophecy, probably, refers ultimately. If, as some think, the "cry" is that of those escaping to the mountains, compare Mt 13:14; Mt 24:16, with this.
22:622:6: Իսկ Ելամացւոց առեալ զկապարճս, հեծեալք յերիվարս. եւ գունդք ճակատելոց[9811]. [9811] Ոմանք. Իսկ Եղ՚ամացւոցն. կամ՝ Եղ՚իմացւոցն առեալ։
6 Իսկ էլամացիները, կապարճներ առած, ձի հեծած եւ յարձակուող գնդերով պիտի գան,
6 Եղամ՝ իր ձիաւոր մարդոցմով կապարճը վերցուց Եւ Կիր վահանը բացաւ
Իսկ Եղամացւոցն առեալ զկապարճս, հեծեալք յերիվարս, եւ [310]գունդք ճակատելոց:

22:6: Իսկ Ելամացւոց առեալ զկապարճս, հեծեալք յերիվարս. եւ գունդք ճակատելոց[9811].
[9811] Ոմանք. Իսկ Եղ՚ամացւոցն. կամ՝ Եղ՚իմացւոցն առեալ։
6 Իսկ էլամացիները, կապարճներ առած, ձի հեծած եւ յարձակուող գնդերով պիտի գան,
6 Եղամ՝ իր ձիաւոր մարդոցմով կապարճը վերցուց Եւ Կիր վահանը բացաւ
zohrab-1805▾ eastern-1994▾ western am▾
22:622:6 И Елам несет колчан; люди на колесницах {и} всадники, и Кир обнажает щит.
22:6 οἱ ο the δὲ δε though; while Αιλαμῖται αιλαμιτης take; get φαρέτρας φαρετρα person; human ἐφ᾿ επι in; on ἵπποις ιππος horse καὶ και and; even συναγωγὴ συναγωγη gathering παρατάξεως παραταξις marshalling
22:6 וְ wᵊ וְ and עֵילָם֙ ʕêlˌām עֵילָם Elam נָשָׂ֣א nāśˈā נשׂא lift אַשְׁפָּ֔ה ʔašpˈā אַשְׁפָּה quiver בְּ bᵊ בְּ in רֶ֥כֶב rˌeḵev רֶכֶב chariot אָדָ֖ם ʔāḏˌām אָדָם human, mankind פָּֽרָשִׁ֑ים pˈārāšˈîm פָּרָשׁ horseman וְ wᵊ וְ and קִ֥יר qˌîr קִיר Kir עֵרָ֖ה ʕērˌā ערה pour out מָגֵֽן׃ māḡˈēn מָגֵן shield
22:6. et Aelam sumpsit faretram currum hominis equitis et parietem nudavit clypeusAnd Elam took the quiver, the chariot of the horseman, and the shield was taken down from the wall.
6. And Elam bare the quiver, with chariots of men horsemen; and Kir uncovered the shield.
And Elam bare the quiver with chariots of men [and] horsemen, and Kir uncovered the shield:

22:6 И Елам несет колчан; люди на колесницах {и} всадники, и Кир обнажает щит.
22:6
οἱ ο the
δὲ δε though; while
Αιλαμῖται αιλαμιτης take; get
φαρέτρας φαρετρα person; human
ἐφ᾿ επι in; on
ἵπποις ιππος horse
καὶ και and; even
συναγωγὴ συναγωγη gathering
παρατάξεως παραταξις marshalling
22:6
וְ wᵊ וְ and
עֵילָם֙ ʕêlˌām עֵילָם Elam
נָשָׂ֣א nāśˈā נשׂא lift
אַשְׁפָּ֔ה ʔašpˈā אַשְׁפָּה quiver
בְּ bᵊ בְּ in
רֶ֥כֶב rˌeḵev רֶכֶב chariot
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
פָּֽרָשִׁ֑ים pˈārāšˈîm פָּרָשׁ horseman
וְ wᵊ וְ and
קִ֥יר qˌîr קִיר Kir
עֵרָ֖ה ʕērˌā ערה pour out
מָגֵֽן׃ māḡˈēn מָגֵן shield
22:6. et Aelam sumpsit faretram currum hominis equitis et parietem nudavit clypeus
And Elam took the quiver, the chariot of the horseman, and the shield was taken down from the wall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
6: Елам - жители Ассирийской области см. 21:3.

Кир - также область, принадлежавшая Ассирийскому царству (ср. Ам 1:5; 9:7), а не Армянская область на р. Кире, потому что Кавказ и Армения не были подвластны Ассирии.

Обнажает щит - вынимает его из особого чехла (ср. Цезаря de bello gall. II, 21).
Adam Clarke: Commentary on the Bible - 1831
22:6: Chariots of men "The Syriac" - It is not easy to say what רכב אדם recheb adam, a chariot of men, can mean. It seems by the form of the sentence, which consists of three members, the first and the third mentioning a particular people, that the second should do so likewise. Thus ברכב ארם ופרשים berecheb aram uparashim, "with chariots the Syrian, and with horsemen:" the similitude of the letters ד daleth and ר resh is so great, and the mistakes arising from it are so frequent, that I readily adopt the correction of Houbigant, ארם aram, Syria, instead of אדם adam, man; which seems to me extremely probable. The conjunction ו vau, and, prefixed to פרשים parashim, horsemen, seems necessary in whatever way the sentence may be taken; and it is confirmed by five MSS., (one ancient), four of De Rossi's, and two ancient of my own; one by correction of Dr. Kennicott's, and three editions. Kir was a city belonging to the Medes. The Medes were subject to the Assyrians in Hezekiah's time, (see Kg2 16:9, and Kg2 17:6); and so perhaps might Elam (the Persians) likewise be, or auxiliaries to them.
Albert Barnes: Notes on the Bible - 1834
22:6: And Elam - The southern part of Persia, perhaps used here to denote Persia in general (see the note at Isa 21:2). Elam, or Persia, was at this time subject to Assyria, and their forces were united doubtless in the invasion of Judea.
Bare the quiver - A 'quiver' is a case in which arrows are carried. This was usually hung upon the shoulders, and thus "borne" by the soldier when he entered into battle. By the expression here, is meant that Elam was engaged in the siege, and was distinguished particularly for skill in shooting arrows. That the Elamites were thus distinguished for the use of the bow, is apparent from Eze 32:24, and Jer 49:35.
With chariots of men and horsemen - Lowth proposes, instead of 'men,' to read ארם 'ă râ m, "Syria," instead of אדם 'â dâ m, "man," by the change of the single Hebrew letter ד (d) into the Hebrew letter ר (r). This mistake might have been easily made where the letters are so much alike, and it would suit the parallelism of the passage, but there is no authority of MSS. or versions for the change. The words 'chariots of men - horsemen,' I understand here, as in Isa 21:7, to mean "a troop or riding" of men who were horsemen. Archers often rode in this manner. The Scythians usually fought on horseback with bows and arrows.
Kir - Kir was a city of Media, where the river Kyrus or Cyrus flows Kg2 16:9; Amo 1:5; Amo 9:7. This was evidently then connected with the Assyrian monarchy, and was engaged with it in the invasion of Judea. Perhaps the name ''Kir' was given to a region or province lying on the river Cyrus or Kyrus. This river unites with the Araxes, and falls into the Caspian Sea.
Uncovered the shield - (see the note at Isa 21:5). Shields were protected during a march, or when not in use, by a covering of cloth. Among the Greeks, the name of this covering was Σάγμα Sagma. Shields were made either of metal or of skin, and the object in covering them was to preserve the metal untarnished, or to keep the shield from injury. To "uncover the shield," therefore, was to prepare for battle. The Medes were subject to the Assyrians in the time of Hezekiah Kg2 16:9; Kg2 17:6, and of course in the time of the invasion of Judea by Sennacherib.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: Elam: Isa 21:2; Gen 10:22; Jer 49:35-39
Kir: Isa 15:1; Kg2 16:9; Amo 1:5, Amo 9:7
uncovered: Heb. made naked
Carl Friedrich Keil and Franz Delitzsch
22:6
The advance of the besiegers, which leads to the destruction of the walls, is first described in Is 22:6, Is 22:7. "And Elam has taken the quiver, together with chariots with men, horsemen; and Kir has drawn out the shield. And then it comes to pass, that thy choicest valleys are filled with chariots, and the horsemen plant a firm foot towards the gate." Of the nations composing the Assyrian army, the two mentioned are Elam, the Semitic nation of Susiana (Chuzistan), whose original settlements were the row of valleys between the Zagros chain and the chain of advanced mountains bounding the Assyrian plains on the east, and who were greatly dreaded as bowmen (Ezek 32:24; Jer 49:35), and Kir, the inhabitants of the country of the Cyrus river, which was an Assyrian province, according to 4Kings 16:9 and Amos 1:5, and still retained its dependent position even in the time of the Achaemenides, when Armenia, at any rate, is expressly described in the arrowheaded writings as a Persian province, though a rebellious one. The readiness for battle of this people of Kur, who represent, in combination with Elam, the whole extent of the Assyrian empire from south to north,
(Note: The name Gurgistan (= Georgia) has nothing to do with the river Kur; and it is a suspicious fact that Kir has k at the commencement, and i in the middle, whereas the name of the river which joins the Araxes, and flows into the Caspian sea, is pronounced Kur, and is written in Persian with k (answering to the Armenian and old Persian, in which Kuru is equivalent to Κῦρος). Wetzstein considers Kir a portion of Mesopotamia.)
is attested by their "drawing out the shield" (‛ērâh mâgēn), which Caesar calls scutis tegimenta detrahere (bell. gall. ii. 21); for the Talmudic meaning applicare cannot be thought of for a moment (Buxtorf, lex. col. 1664). These nations that fought on foot were accompanied (Beth, as in 3Kings 10:2) by chariots filled with men (receb 'âdâm), i.e., war-chariots (as distinguished from ‛agâloth), and, as is added ἀσυνδέτως, by pârâshim, riders (i.e., horsemen trained to arms). The historical tense is introduced with ויהי in Is 22:7, but in a purely future sense. It is only for the sake of the favourite arrangement of the words that the passage does not proceed with Vav relat. וּמלאוּ. "Thy valleys" (‛amâkaik) are the valleys by which Jerusalem was encircled on the east, the west, and the south, viz., the valley of Kidron on the east; the valley of Gihon on the west; the valley of Rephaim, stretching away from the road to Bethlehem, on the south-west (Is 17:5); the valley of Hinnom, which joins the Tyropaeum, and then runs on into a south-eastern angle; and possibly also the valley of Jehoshaphat, which ran on the north-east of the city above the valley of Kidron. These valleys, more especially the finest of them towards the south, are now cut up by the wheels and hoofs of the enemies' chariots and horses; and the enemies' horsemen have already taken a firm position gatewards, ready to ride full speed against the gates at a given signal, and force their way into the city (shı̄th with a shoth to strengthen it, as in Ps 3:7; also sı̄m in 3Kings 20:12, compare 1Kings 15:2).
Geneva 1599
22:6 And Elam (i) bore the quiver with chariots of men [and] horsemen, and Kir uncovered the shield.
(i) He reminds them how God delivered them once from Sennacherib, who brought the Persians and Syrians with him, that they might by returning to God avoid that great plague which they would suffer by Nebuchadnezzar.
John Gill
22:6 And Elam bare the quiver with chariots of men and horsemen,.... Or the Elamites, as the Targum and Septuagint, that is, the Persians, who were at this time subject to the Assyrians, and served in Sennacherib's army, which consisted of many nations; see Is 29:7 these bore the quiver, a case for arrows, being expert in the use of the bow, which was the chief of their might, Jer 49:35 and so Strabo (o) reports, that the Elamites had many archers among them; and along with them went
chariots of men, full of men, of military men; these were chariots for war, and brought men to fight against Jerusalem;
and horsemen also, these were the cavalry, as those that carried bows and arrows seem to be the foot soldiers. The Targum is,
"and the Elamites bore arms in the chariot of a man, and with it a couple of horsemen;''
as in the vision or prophecy concerning Babylon, Is 21:7,
and Kir uncovered the shield; this was a city in Media, and signifies the Medes, who were in subjection to the Assyrians, and fought under them; see 4Kings 16:9 though Ben Melech says it was a city belonging to the king of Assyria; these prepared for battle, uncased their shields, which before were covered to keep them clean, and preserve them from rust and dirt; or they polished them, made them bright, as the word in the Ethiopic language signifies, as De Dieu has observed; see Is 21:5 these might be most expert in the use of the shield and sword, as the others were at the bow and arrow. Some render "Kir" a "wall": so the Targum,
"and to the wall the shields stuck;''
and the Vulgate Latin version, "the shield made bare the wall": but it is best to understand it as the proper name of a place.
(o) Geograph. l. 16. p. 512.
John Wesley
22:6 Elam - The Persians, who now, and for a long time after, were subject to the Assyrian and Chaldean emperors. Quiver - Being expert bowmen. Horsemen - As some fought on foot, so others fought from chariots and horses. Kir - The Medes, so called from Kir, an eminent city and region of Media. Uncovered - Prepared it and themselves for the battle.
Robert Jamieson, A. R. Fausset and David Brown
22:6 Elam--the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on Is 21:2). Later, Elam was a province of Persia (Ezra 4:9). In Sennacherib's time, Elam was subject to Assyria (4Kings 18:11), and so furnished a contingent to its invading armies. Famed for the bow (Is 13:18; Jer 49:35), in which the Ethiopians alone excelled them.
with chariots of men and horsemen--that is, they used the bow both in chariots and on horseback. "Chariots of men," that is, chariots in which men are borne, war chariots (compare see on Is 21:7; Is 21:9).
Kir--another people subject to Assyria (4Kings 16:9); the region about the river Kur, between the Caspian and Black Seas.
uncovered--took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes--light and heavy armed troops.
22:722:7: եւ ընտիր ընտիր ձորք քո լցցին կառօք, եւ հեծեալք երիվարօք խցցե՛ն զդրունս քո։
7 եւ քո ընտիր-ընտիր հովիտները պիտի լցուեն կառքերով, հեծեալները երիվարներով պիտի խցանեն քո դռները:
7 Եւ քու ընտիր հովիտներդ կառքերով լեցուեցան Ու ձիաւորները գունդ կազմեցին դռներուն քով։
եւ ընտիր ընտիր ձորք քո [311]լցցին կառօք, եւ հեծեալք երիվարօք [312]խցցեն զդրունս քո:

22:7: եւ ընտիր ընտիր ձորք քո լցցին կառօք, եւ հեծեալք երիվարօք խցցե՛ն զդրունս քո։
7 եւ քո ընտիր-ընտիր հովիտները պիտի լցուեն կառքերով, հեծեալները երիվարներով պիտի խցանեն քո դռները:
7 Եւ քու ընտիր հովիտներդ կառքերով լեցուեցան Ու ձիաւորները գունդ կազմեցին դռներուն քով։
zohrab-1805▾ eastern-1994▾ western am▾
22:722:7 И вот, лучшие долины твои полны колесницами, и всадники выстроились против ворот,
22:7 καὶ και and; even ἔσονται ειμι be αἱ ο the ἐκλεκταὶ εκλεκτος select; choice φάραγγές φαραγξ gorge σου σου of you; your πλησθήσονται πληθω fill; fulfill ἁρμάτων αρμα chariot οἱ ο the δὲ δε though; while ἱππεῖς ιππευς cavalry; rider ἐμφράξουσι εμφρασσω the πύλας πυλη gate σου σου of you; your
22:7 וַ wa וְ and יְהִ֥י yᵊhˌî היה be מִבְחַר־ mivḥar- מִבְחָר choice עֲמָקַ֖יִךְ ʕᵃmāqˌayiḵ עֵמֶק valley מָ֣לְאוּ mˈālᵊʔû מלא be full רָ֑כֶב rˈāḵev רֶכֶב chariot וְ wᵊ וְ and הַ ha הַ the פָּ֣רָשִׁ֔ים ppˈārāšˈîm פָּרָשׁ horseman שֹׁ֖ת šˌōṯ שׁית put שָׁ֥תוּ šˌāṯû שׁית put הַ ha הַ the שָּֽׁעְרָה׃ ššˈāʕᵊrā שַׁעַר gate
22:7. et erunt electae valles tuae plenae quadrigarum et equites ponent sedes suas in portaAnd thy choice valleys shall be full of chariots, and the horsemen shall place themselves in the gate.
7. And it came to pass, that thy choicest valleys were full of chariots, and the horsemen set themselves in array at the gate.
And it shall come to pass, [that] thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate:

22:7 И вот, лучшие долины твои полны колесницами, и всадники выстроились против ворот,
22:7
καὶ και and; even
ἔσονται ειμι be
αἱ ο the
ἐκλεκταὶ εκλεκτος select; choice
φάραγγές φαραγξ gorge
σου σου of you; your
πλησθήσονται πληθω fill; fulfill
ἁρμάτων αρμα chariot
οἱ ο the
δὲ δε though; while
ἱππεῖς ιππευς cavalry; rider
ἐμφράξουσι εμφρασσω the
πύλας πυλη gate
σου σου of you; your
22:7
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
מִבְחַר־ mivḥar- מִבְחָר choice
עֲמָקַ֖יִךְ ʕᵃmāqˌayiḵ עֵמֶק valley
מָ֣לְאוּ mˈālᵊʔû מלא be full
רָ֑כֶב rˈāḵev רֶכֶב chariot
וְ wᵊ וְ and
הַ ha הַ the
פָּ֣רָשִׁ֔ים ppˈārāšˈîm פָּרָשׁ horseman
שֹׁ֖ת šˌōṯ שׁית put
שָׁ֥תוּ šˌāṯû שׁית put
הַ ha הַ the
שָּֽׁעְרָה׃ ššˈāʕᵊrā שַׁעַר gate
22:7. et erunt electae valles tuae plenae quadrigarum et equites ponent sedes suas in porta
And thy choice valleys shall be full of chariots, and the horsemen shall place themselves in the gate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Покров Иудеи - прикрытия, ограждения, защищавшие Иерусалим, крепости, в которых находились еврейские гарнизоны (2: Пар 17:12; 27:4).

И ты - Иерусалим.

Дом кедровый - цейхауз или арсенал, где хранилось оружие еще со времен Давида (3: Цар 2: и сл. 10:17).
Albert Barnes: Notes on the Bible - 1834
22:7: Thy choicest valleys - Hebrew, 'The choice of thy galleys;' meaning the most fertile and most valued lands in the vicinity of the city. The rich and fertile vales around Jerusalem would be occupied by the armies of the Assyrian monarch. What occurs in this verse and the following verses to Isa 22:14, is a prophetic description of what is presented historically in isa 36, and 2 Chr. 32. The coincidence is so exact, that it leaves no room to doubt that the invasion here described was that which took place under Sennacherib.
Set themselves in array - Hebrew, 'Placing shall place themselves;' that is, they shall be drawn up for battle; they shall besiege the city, and guard it from all ingress or egress. Rabshakeh, sent by Sennacherib to besiege the city, took his station at the upper pool, and was so near the city that he could converse with the people on the walls Isa 36:11-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: thy choicest valleys: Heb. the choice of thy valleys
full: Isa 8:7, Isa 8:8, Isa 10:28-32, Isa 37:34; Jer 39:1-3
at: or, toward
John Gill
22:7 And it shall come to pass, that thy choicest valleys,.... The valleys that were near Jerusalem, that used to be covered with the choicest corn or vines, or with grass and flocks of sheep, and used to be exceeding delightful and pleasant:
shall be full of chariots; where they can be more easily driven than on mountains; these were chariots not for pleasure, but for war; chariots full of soldiers, to fight against and besiege Jerusalem:
and the horsemen shall set themselves in array at the gate: to take them that come out of the city, and to force their way into it; as well as to protect and defend the foot, while they made the assault, and scaled the walls, and to be ready when the gates were opened to them.
John Wesley
22:7 Valleys - Valleys were the most proper places for the use of chariots. Gate - To assist the footmen while they made their assault, and to prevent those who endeavoured to escape.
Robert Jamieson, A. R. Fausset and David Brown
22:7 valleys--east, north, and south of Jerusalem: Hinnom on the south side was the richest valley.
in array at the gate--Rab-shakeh stood at the upper pool close to the city (Is 36:11-13).
22:822:8: Եւ կործանեսցեն զդրունս Յուդայ. եւ տեսցեն յաւուր յայնմիկ զընտի՛ր ընտիր ապարանս քաղաքին.
8 Նրանք պիտի կործանեն Յուդայի երկրի դարպասները եւ այն ժամանակ պիտի տեսնեն քաղաքի ընտիր-ընտիր ապարանքները,
8 Յուդային ծածկոցը բացուեցաւ Ու այն օրը անտառին տանը զէնքերուն նայեցաք եւ
Եւ կործանեսցեն զդրունս Յուդայ. եւ տեսցեն յաւուր յայնմիկ զընտիր ընտիր ապարանս քաղաքին:

22:8: Եւ կործանեսցեն զդրունս Յուդայ. եւ տեսցեն յաւուր յայնմիկ զընտի՛ր ընտիր ապարանս քաղաքին.
8 Նրանք պիտի կործանեն Յուդայի երկրի դարպասները եւ այն ժամանակ պիտի տեսնեն քաղաքի ընտիր-ընտիր ապարանքները,
8 Յուդային ծածկոցը բացուեցաւ Ու այն օրը անտառին տանը զէնքերուն նայեցաք եւ
zohrab-1805▾ eastern-1994▾ western am▾
22:822:8 и снимают покров с Иудеи; и ты в тот день обращаешь взор на запас оружия в доме кедровом.
22:8 καὶ και and; even ἀνακαλύψουσιν ανακαλυπτω uncover τὰς ο the πύλας πυλη gate Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐμβλέψονται εμβλεπω look at; look in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that εἰς εις into; for τοὺς ο the ἐκλεκτοὺς εκλεκτος select; choice οἴκους οικος home; household τῆς ο the πόλεως πολις city
22:8 וַ wa וְ and יְגַ֕ל yᵊḡˈal גלה uncover אֵ֖ת ʔˌēṯ אֵת [object marker] מָסַ֣ךְ māsˈaḵ מָסָךְ covering יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and תַּבֵּט֙ ttabbˌēṭ נבט look at בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he אֶל־ ʔel- אֶל to נֶ֖שֶׁק nˌešeq נֵשֶׁק equipment בֵּ֥ית bˌêṯ בַּיִת house הַ ha הַ the יָּֽעַר׃ yyˈāʕar יַעַר wood
22:8. et revelabitur operimentum Iudae et videbis in die illa armamentarium domus saltusAnd the covering of Juda shall be discovered, and thou shalt see in that day the armoury of the house of the forest.
8. And he took away the covering of Judah; and thou didst look in that day to the armour in the house of the forest.
And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest:

22:8 и снимают покров с Иудеи; и ты в тот день обращаешь взор на запас оружия в доме кедровом.
22:8
καὶ και and; even
ἀνακαλύψουσιν ανακαλυπτω uncover
τὰς ο the
πύλας πυλη gate
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐμβλέψονται εμβλεπω look at; look in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
εἰς εις into; for
τοὺς ο the
ἐκλεκτοὺς εκλεκτος select; choice
οἴκους οικος home; household
τῆς ο the
πόλεως πολις city
22:8
וַ wa וְ and
יְגַ֕ל yᵊḡˈal גלה uncover
אֵ֖ת ʔˌēṯ אֵת [object marker]
מָסַ֣ךְ māsˈaḵ מָסָךְ covering
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
תַּבֵּט֙ ttabbˌēṭ נבט look at
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
אֶל־ ʔel- אֶל to
נֶ֖שֶׁק nˌešeq נֵשֶׁק equipment
בֵּ֥ית bˌêṯ בַּיִת house
הַ ha הַ the
יָּֽעַר׃ yyˈāʕar יַעַר wood
22:8. et revelabitur operimentum Iudae et videbis in die illa armamentarium domus saltus
And the covering of Juda shall be discovered, and thou shalt see in that day the armoury of the house of the forest.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest. 9 Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool. 10 And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall. 11 Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago. 12 And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: 13 And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die. 14 And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts.
What is meant by the covering of Judah, which in the beginning of this paragraph is said to be discovered, is not agreed. The fenced cities of Judah were a covering to the country; but these, being taken by the army of the Assyrians, ceased to be a shelter, so that the whole country lay exposed to be plundered. The weakness of Judah, its nakedness, and inability to keep itself, now appeared more than ever; and thus the covering of Judah was discovered. Its magazines and stores, which had been locked up, were now laid open for the public use. Dr. Lightfoot gives another sense of it, that by this distress into which Judah should be brought God would discover their covering (that is, uncloak their hypocrisy), would show all that was in their heart, as is said of Hezekiah upon another occasion, 2 Chron. xxxii. 31. Thus, by one means or other, the iniquity of Ephraim will be discovered and the sin of Samaria, Hos. vii. 1.
They were now in a great fright, and in this fright they manifested two things much amiss:--
I. A great contempt of God's goodness, and his power to help them. They made use of all the means they could think of for their own preservation; and it is not for doing this that they are blamed, but, in doing this, they did not acknowledge God. Observe,
1. How careful they were to improve all advantages that might contribute to their safety. When Sennacherib had made himself master of all the defenced cities of Judah, and Jerusalem was left as a cottage in a vineyard, they thought it was time to look about them. A council was immediately called, a council of war; and it was resolved to stand upon their defence, and not tamely to surrender. Pursuant to this resolve, they took all the prudent measures they could for their own security. We tempt God if, in times of danger, we do not the best we can for ourselves. (1.) They inspected the magazines and stores, to see if they were well stocked with arms and ammunition: They looked to the armour of the house of the forest, which Solomon built in Jerusalem for an armoury (1 Kings x. 17), and thence they delivered out what they had occasion for. It is the wisdom of princes, in time of peace, to provide for war, that they may not have arms to seek when they should use them, and perhaps upon a sudden emergency. (2.) They viewed the fortifications, the breaches of the city of David; they walked round the walls, and observed where they had gone to decay for want of seasonable repairs, or were broken by some former attempts made upon them. These breaches were many; the more shame for the house of David that they suffered the city of David to lie neglected. They had probably often seen those breaches; but now they saw them to consider what course to take about them. This good we should get by public distresses, we should be awakened by them to repair our breaches, and amend what is amiss. (3.) They made sure of water for the city, and did what they could to deprive the besiegers of it: You gathered together the water of the lower pool, of which there was probably no great store, and of which therefore they were the more concerned to be good husbands. See what a mercy it is that, as nothing is more necessary to the support of human life than water, so nothing is more cheap and common; but it is bad indeed when that, as here, is a scarce commodity. (4.) They numbered the houses of Jerusalem, that every house might send in its quota of men for the public service, or contribute in money to it, which they raised by a poll, so much a head or so much a house. (5.) Because private property ought to give way to the public safety, those houses that stood in their way, when the wall was to be fortified, were broken down, which, in such a case of necessity, is no more an injury to the owner than blowing up houses in case of fire. (6.) They made a ditch between the outer and inner wall, for the greater security of the city; and they contrived to draw the water of the old pool to it, that they might have plenty of water themselves and might deprive the besiegers of it; for it seems that was the project, lest the Assyrian army should come and find much water (2 Chron. xxxii. 4) and so should be the better able to prolong the siege. If it be lawful to destroy the forage of a country, much more to divert the streams of its waters, for the straitening and starving of an enemy.
2. How regardless they were of God in all these preparations: But you have not looked unto the Maker thereof (that is, of Jerusalem, the city you are so solicitous for the defence of) and of all the advantages which nature has furnished it with for its defence--the mountains round about it (Ps. cxxv. 2), and the rivers, which were such as the inhabitants might turn which way soever they pleased for their convenience. Note, (1.) It is God that made his Jerusalem, and fashioned it long ago, in his counsels. The Jewish writers, upon this place, say, There were seven things which God made before the world (meaning which he had in his eye when he made the world): the garden of Eden, the law, the just ones, Israel, the throne of glory, Jerusalem, and Messiah the Prince. The gospel church has God for its Maker. (2.) Whatever service we do, or endeavour to do, at any time to God's Jerusalem, must be done with an eye to him as the Maker of it; and he takes it ill if it be done otherwise. It is here charged upon them that they did not look to God. [1.] They did not design his glory in what they did. They fortified Jerusalem because it was a rich city and their own houses were in it, not because it was the holy city and God's house was in it. In all our cares for the defence of the church we must look more at God's interest in it than at our own. [2.] They did not depend upon him for a blessing upon their endeavours, saw no need of it, and therefore sought not to him for it, but thought their own powers and policies sufficient for them. Of Hezekiah himself it is said that he trusted in God (2 Kings xviii. 5), and particularly upon this occasion (2 Chron. xxxii. 8); but there were those about him, it seems, who were great statesmen and soldiers, but had little religion in them. [3.] They did not give him thanks for the advantages they had, in fortifying their city, from the waters of the old pool, which were fashioned long ago, as Kishon is called an ancient river, Judg. v. 21. Whatever in nature is at any time serviceable to us, we must therein acknowledge the goodness of the God of nature, who, when he fashioned it long ago, fitted it to be so, and according to whose ordinance it continues to this day. Every creature is that to us which God makes it to be; and therefore, whatever use it is of to us, we must look at him that fashioned it, bless him for it, and use it for him.
II. A great contempt of God's wrath and justice in contending with them, v. 12-14. Here observe,
1. What was God's design in bringing this calamity upon them: it was to humble them, bring them to repentance, and make them serious. In that day of trouble, and treading down, and perplexity, the Lord did thereby call to weeping and mourning, and all the expressions of sorrow, even to baldness and girding with sackcloth; and all this to lament their sins (by which they had brought those judgments upon their land), to enforce their prayers (by which they might hope to avert the judgments that were breaking in), and to dispose themselves to a reformation of their lives by a holy seriousness and a tenderness of heart under the word of God. To this God called them by his prophet's explaining his providences, and by his providences awakening them to regard what his prophets said. Note, When God threatens us with his judgments he expects and requires that we humble ourselves under his mighty hand, that we tremble when the lion roars, and in a day of adversity consider.
2. How contrary they walked to this design of God (v. 13): Behold, joy and gladness, mirth and feasting, all the gaiety and all the jollity imaginable. They were as secure and cheerful as they used to be, as if they had had no enemy in their borders or were in no danger of falling into his hands. When they had taken the necessary precautions for their security, then they set all deaths and dangers at defiance, and resolved to be merry, let come on them what would. Those that should have been among the mourners were among the wine-bibbers, the riotous eaters of flesh; and observe what they said, Let us eat and drink, for to-morrow we shall die. This may refer either to the particular danger they were now in, and the fair warning which the prophet gave them of it, or to the general shortness and uncertainty of human life, and the nearness of death at all times. This was the language of the profane scoffers who mocked the messengers of the Lord and misused his prophets. (1.) They made a jest of dying. "The prophet tells us we must die shortly, perhaps to-morrow, and therefore we should mourn and repent to-day; no, rather let us eat and drink, that we may be fattened for the slaughter, and may be in good heart to meet our doom; if we must have a short life, let it be a merry one." (2.) They ridiculed the doctrine of a future state on the other side death; for, if there were no such state, the apostle grants there would be something of reason in what they said, 1 Cor. xv. 32. If, when we die, there were an end of us, it were good to make ourselves as easy and merry as we could while we live; but, if for all these things God shall bring us into judgment, it is at our peril if we walk in the way of our heart and the sight of our eyes, Eccl. xi. 9. Note, A practical disbelief of another life after this is at the bottom of the carnal security and brutish sensuality which are the sin, and shame, and ruin of so great a part of mankind, as of the old world, who were eating and drinking till the flood came.
3. How much God was displeased at it. He signified his resentment of it to the prophet, revealed it in his ears, to be by him proclaimed upon the house-top: Surely this iniquity shall not be purged from you till you die, v. 14. It shall never be expiated with sacrifice and offering, any more than the iniquity of the house of Eli, 1 Sam. iii. 14. It is a sin against the remedy, a baffling of the utmost means of conviction and rendering them ineffectual; and therefore it is not likely they should ever repent of it or have it pardoned. The Chaldee reads it, It shall not be forgiven you till you die the second death. Those that walk contrary to them; with the froward he will show himself froward.
Adam Clarke: Commentary on the Bible - 1831
22:8: The armor "The arsenal" - Built by Solomon within the city, and called the house of the forest of Lebanon; probably from the great quantity of cedar from Lebanon which was employed in the building. See Kg1 7:2, Kg1 7:3.
Albert Barnes: Notes on the Bible - 1834
22:8: And he discovered - Hebrew, ויגל vayegal - 'He made naked, or bare.' The expression, 'He discovered,' means simply that it "was" uncovered, without designating the agent.
The covering of Judah - The word used here (מסך mâ sak) denotes properly "a covering," and is applied to the "curtain" or veil that was before the tabernacle Exo 26:36; Exo 39:38; and to the curtain that was before the gate of the court Exo 35:17; Exo 39:40. The Septuagint understands it of the "gates" of Judah, 'They Rev_ealed the gates (τὰς πύλας tas pulas) of Judah.' Many have understood it of the defenses, ramparts, or fortifications of Judah, meaning that they were laid open to public view, that is, were demolished. But the more probable meaning, perhaps, is, that the invading army exposed Judah to every kind of reproach; stripped off everything that was designed to be ornamental in the land; and thus, by the figure of exposing one to reproach and shame by stripping off all his clothes, exposed Judah in every part to reproach. Sennacherib actually came up against all the fortified cities of Judah, and took them and dismantled them Kg2 18:13; Isa 36:1. The land was thus laid bare, and unprotected.
And thou didst look - Thou Judah; or the king of Judah. Thou didst cast thine eyes to that armory as the last resort, and as the only hope of defense.
To the armor - Or rather, perhaps, the "armory, the arsenal" (נשׁק nesheq). The Septuagint renders it, 'To the choice houses of the city' (compare Neh 3:19).
Of the house of the forest - This was built within the city, and was called the house of the forest of Lebanon, probably from the great quantity of cedar from Lebanon which was employed in building it Kg1 7:2-8. In this house, Solomon laid up large quantities of munitions of war Kg1 10:16-17; and this vast storehouse was now the principal reliance of Hezekiah against the invading forces of Sennacherib.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: he discovered: Isa 36:1-3
the armour: Kg1 7:2, Kg1 10:17, Kg1 14:27, Kg1 14:28; Sol 4:4
Carl Friedrich Keil and Franz Delitzsch
22:8
When Judah, after being for a long time intoxicated with hope, shall become aware of the extreme danger in which it is standing, it will adopt prudent measures, but without God. "Then he takes away the covering of Judah, and thou lookest in that day to the store of arms of the forest-house; and ye see the breaches of the city of David, that there are many of them; and ye collect together the waters of the lower pool. And ye number the houses of Jerusalem, and pull down the houses, to fortify the wall. And ye make a basin between the two walls for the waters of the old pool; and ye do not look to Him who made it, neither do ye have regard to Him who fashioned it long ago." Mâsâk is the curtain or covering which made Judah blind to the threatening danger. Their looks are now directed first of all to the forest-house, built by Solomon upon Zion for the storing and display of valuable arms and utensils (nēshĕk, or rather, according to the Masora on Job 20:24, and the older editions, nĕshĕk), and so called because it rested upon four rows of cedar columns that ran all round (it was in the centre of the fore-court of the royal palace; see Thenius, das vorexil. Jerusalem, p. 13). They also noticed in the city of David, the southern and highest portion of the city of Jerusalem, the bad state of the walls, and began to think of repairing them. To this end they numbered the houses of the city, to obtain building materials for strengthening the walls and repairing the breaches, by pulling down such houses as were suitable for the purpose, and could be dispensed with (vattithtzu, from nâthatz, with the removal of the recompensative reduplication). The lower pool and the old pool, probably the upper, i.e., the lower and upper Gihon, were upon the western side of the city, the lower (Birket es-Sultan) to the west of Sion, the upper (Birket el-Mamilla) farther up to the west of Akra (Robinson, i. 483-486; V. Raumer, Pal. pp. 305-6). Kibbētz either means to collect in the pool by stopping up the outflow, or to gather together in the reservoirs and wells of the city by means of artificial canals. The latter, however, would most probably be expressed by אסף; so that the meaning that most naturally suggests itself is, that they concentrate the water, so as to be able before the siege to provide the city as rapidly as possible with a large supply. The word sâtham, which is used in the account of the actual measures adopted by Hezekiah when he was threatened with siege (2Chron 32:2-5), is a somewhat different one, and indicates the stopping up, not of the outflow but of the springs, and therefore of the influx. But in all essential points the measures adopted agree with those indicated here in the prophecy. The chronicler closes the account of Hezekiah's reign by still further observing that "Hezekiah also stopped the outflow of the upper Gihon, and carried the water westwards underground to the city of David" (2Chron 32:30, explanatory of 4Kings 20:20). If the upper Gihon is the same as the upper pool, there was a conduit (teeâlâh), connected with the upper Gihon as early as the time of Ahaz, Is 7:3. And Hezekiah's peculiar work consisted in carrying the water of the upper pool "into the city of David." The mikvâh between the two walls, which is here prospectively described by Isaiah, is connected with this water supply, which Hezekiah really carried out. There is still a pool of Hezekiah (also called Birket el-Batrak, pool of the patriarchs, the Amygdalon of Josephus) on the western side of the city, to the east of the Joppa gate. During the rainy season this pool is supplied by the small conduit which runs from the upper pool along the surface of the ground, and then under the wall against or near the Joppa gate. It also lies between two walls, viz., the wall to the north of Zion, and the one which runs to the north-east round the Akra (Robinson, i. 487-489). How it came to pass that Isaiah's words concerning "a basin between the two walls" were so exactly carried out, as though they had furnished a hydraulic plan, we do not know. But we will offer a conjecture at the close of the exposition. It stands here as one of those prudent measures which would be resorted to in Jerusalem in the anticipation of the coming siege; but it would be thought of too late, and in self-reliant alienation from God, with no look directed to Him who had wrought and fashioned that very calamity which they were now seeking to avert by all these precautions, and by whom it had been projected long, long before the actual realization. עשׂיה might be a plural, according to Is 54:5; but the parallel יצרהּ favours the singular (on the form itself, from עשׂי = עשׂה, see Is 42:5, and at Is 5:12; Is 1:30). We have here, and at Is 37:26, i.e., within the first part of the book of Isaiah, the same doctrine of "ideas" that forms so universal a key-note of the second part, the authenticity of which has been denied. That which is realized in time has existed long before as a spiritual pattern, i.e., as an idea in God. God shows this to His prophets; and so far as prophecy foretells the future, whenever the event predicted is fulfilled, the prophecy becomes a proof that the event is the work of God, and was long ago the predetermined counsel of God. The whole of the Scripture presupposes this pre-existence of the divine idea before the historical realization, and Isaiah in Israel (like Plato in the heathen world) was the assiduous interpreter of this supposition. Thus, in the case before us, the fate of Jerusalem is said to have been fashioned "long ago" in God. But Jerusalem might have averted its realization, for it was no decretum absolutum. If Jerusalem repented, the realization would be arrested.
Geneva 1599
22:8 And he uncovered the (k) coverings of Judah, and thou didst look in that day to the armour of the house of the forest.
(k) The secret place where the armour was: that is, in the house of the forest, (3Kings 7:2).
John Gill
22:8 And he discovered the covering of Judah,.... Either God himself, who uncloaked them of their hypocrisy, as Dr. Lightfoot; or took away his power and presence from them, and his protection of them, and discovered their weakness; or rather the enemy Sennacherib: and then by the covering is meant, not Jerusalem, nor the temple, as Jarchi and Kimchi, for neither of them came into his hands; but the fenced cities of Judah, which were the strength and protection of the country; these he took and dismantled, 4Kings 18:13 and when this was done, it was high time for the Jews at Jerusalem to look about them, and provide for their defence and safety:
and thou, didst look in that day to the armour of the house of the forest; to see what store of armour they had, in what condition it was, and to take from hence, and furnish themselves and soldiers with it, to annoy the enemy, and defend themselves. This house of the forest is the same with the house of the forest of Lebanon; so called, not because built in it, for it was in Jerusalem, but because it was built of the wood of Lebanon; or because it was surrounded with trees, and had walks and groves belonging to it, resembling that forest. This was an armoury; here Solomon put his two hundred targets, and three hundred shields of beaten gold, 3Kings 7:2 see also Song 4:4.
John Wesley
22:8 He - The enemy. Covering - He took those fenced cities, which were a covering or safe - guard both to the people of Judah, and to Jerusalem. The armour - Thy trust was placed in the arm of flesh. The forest - More fully called the house of the forest of Lebanon, 3Kings 7:2, not because it was built in Lebanon, for it was in Jerusalem; but because it was built of the trees of Lebanon.
Robert Jamieson, A. R. Fausset and David Brown
22:8 he discovered the covering--rather, "the veil of Judah shall be taken off" [HORSLEY]: figuratively for, exposing to shame as a captive (Is 47:3; Nahum 3:5). Sennacherib dismantled all "the defensed cities of Judah" (Is 36:1).
thou didst look--rather, "thou shalt look."
house of . . . forest--The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (3Kings 7:2; 3Kings 10:17; Neh 3:19). Isaiah says (Is 22:8-13) his countrymen will look to their own strength to defend themselves, while others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah.
22:922:9: եւ յայտնեսցեն զծածուկս ապարանից բարձանցն Դաւթի։ Եւ տեսին զի բազումք էին. եւ զի դարձուցին զհին ջրմուղն ՚ի քաղաքն.
9 ի յայտ պիտի բերեն Դաւթի բարձր ապարանքի գաղտնի անցքերը: Եւ պիտի տեսնեն, որ դրանք շատ են: Հին ջրմուղը պիտի շուռ տան դէպի քաղաք,
9 Դաւիթին քաղաքին փլած տեղերուն շատ ըլլալը տեսաք։Վարի աւազանին ջուրերը հաւաքեցիք
եւ յայտնեսցեն զծածուկս ապարանից բարձանցն Դաւթի. եւ տեսին զի բազումք էին, եւ զի դարձուցին զհին ջրմուղն ի քաղաքն:

22:9: եւ յայտնեսցեն զծածուկս ապարանից բարձանցն Դաւթի։ Եւ տեսին զի բազումք էին. եւ զի դարձուցին զհին ջրմուղն ՚ի քաղաքն.
9 ի յայտ պիտի բերեն Դաւթի բարձր ապարանքի գաղտնի անցքերը: Եւ պիտի տեսնեն, որ դրանք շատ են: Հին ջրմուղը պիտի շուռ տան դէպի քաղաք,
9 Դաւիթին քաղաքին փլած տեղերուն շատ ըլլալը տեսաք։Վարի աւազանին ջուրերը հաւաքեցիք
zohrab-1805▾ eastern-1994▾ western am▾
22:922:9 Но вы видите, что много проломов в стене города Давидова, и собираете в{о}ды в нижнем пруде;
22:9 καὶ και and; even ἀνακαλύψουσιν ανακαλυπτω uncover τὰ ο the κρυπτὰ κρυπτος secret; hidden τῶν ο the οἴκων οικος home; household τῆς ο the ἄκρας ακρος Dabid; Thavith καὶ και and; even εἴδοσαν οραω view; see ὅτι οτι since; that πλείους πλειων more; majority εἰσὶν ειμι be καὶ και and; even ὅτι οτι since; that ἀπέστρεψαν αποστρεφω turn away; alienate τὸ ο the ὕδωρ υδωρ water τῆς ο the ἀρχαίας αρχαιος original; ancient κολυμβήθρας κολυμβηθρα pool εἰς εις into; for τὴν ο the πόλιν πολις city
22:9 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] בְּקִיעֵ֧י bᵊqîʕˈê בָּקִיעַ breach עִיר־ ʕîr- עִיר town דָּוִ֛ד dāwˈiḏ דָּוִד David רְאִיתֶ֖ם rᵊʔîṯˌem ראה see כִּי־ kî- כִּי that רָ֑בּוּ rˈābbû רבב be much וַֽ wˈa וְ and תְּקַבְּצ֔וּ ttᵊqabbᵊṣˈû קבץ collect אֶת־ ʔeṯ- אֵת [object marker] מֵ֥י mˌê מַיִם water הַ ha הַ the בְּרֵכָ֖ה bbᵊrēḵˌā בְּרֵכָה pool הַ ha הַ the תַּחְתֹּונָֽה׃ ttaḥtônˈā תַּחְתֹּון lower
22:9. et scissuras civitatis David videbitis quia multiplicatae sunt et congregastis aquas piscinae inferiorisAnd you shall see the breaches of the city of David, that they are many: and you have gathered together the waters of the lower pool,
9. And ye saw the breaches of the city of David, that they were many: and ye gathered together the waters of the lower pool.
Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool:

22:9 Но вы видите, что много проломов в стене города Давидова, и собираете в{о}ды в нижнем пруде;
22:9
καὶ και and; even
ἀνακαλύψουσιν ανακαλυπτω uncover
τὰ ο the
κρυπτὰ κρυπτος secret; hidden
τῶν ο the
οἴκων οικος home; household
τῆς ο the
ἄκρας ακρος Dabid; Thavith
καὶ και and; even
εἴδοσαν οραω view; see
ὅτι οτι since; that
πλείους πλειων more; majority
εἰσὶν ειμι be
καὶ και and; even
ὅτι οτι since; that
ἀπέστρεψαν αποστρεφω turn away; alienate
τὸ ο the
ὕδωρ υδωρ water
τῆς ο the
ἀρχαίας αρχαιος original; ancient
κολυμβήθρας κολυμβηθρα pool
εἰς εις into; for
τὴν ο the
πόλιν πολις city
22:9
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
בְּקִיעֵ֧י bᵊqîʕˈê בָּקִיעַ breach
עִיר־ ʕîr- עִיר town
דָּוִ֛ד dāwˈiḏ דָּוִד David
רְאִיתֶ֖ם rᵊʔîṯˌem ראה see
כִּי־ kî- כִּי that
רָ֑בּוּ rˈābbû רבב be much
וַֽ wˈa וְ and
תְּקַבְּצ֔וּ ttᵊqabbᵊṣˈû קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
מֵ֥י mˌê מַיִם water
הַ ha הַ the
בְּרֵכָ֖ה bbᵊrēḵˌā בְּרֵכָה pool
הַ ha הַ the
תַּחְתֹּונָֽה׃ ttaḥtônˈā תַּחְתֹּון lower
22:9. et scissuras civitatis David videbitis quia multiplicatae sunt et congregastis aquas piscinae inferioris
And you shall see the breaches of the city of David, that they are many: and you have gathered together the waters of the lower pool,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10-11: Но - правильнее: и.

Вы видите - т. е. обращаете особенное внимание на непорядки в охране города, тогда как - говорит пророк далее - не это должно бы более всего вас озабочивать, а другое - именно испрошение себе прощения и защиты у Господа.

Город Давидов - Сионская крепость, находившаяся на южном склоне восточного холма Сионской горы.

Нижний пруд. Положение Иерусалима было очень выгодное в общем, но недостаток в воде представлял собою большое неудобство. В настоящее время около Иерусалима имеется только один источник - Геон (3: Цар 1:33), называемый источником Марии, но он находится на Кедронской долине, за стенами города. Вода его уже давно посредством подземного канала была проведена внутрь стен, в Силоамский пруд (ср. Ин 9: гл.). Иначе городу пришлось бы пользоваться только дождевой водой, которая и хранилась постоянно в особых бассейнах. Кроме этого пруда, который, по своему местоположению назывался верхним (Ис 7:3), существовал в Иерусалиме еще пруд, называемый теперь Султанским. Этот пруд теперь представляет собою огромный резервуар, в 245: ф. ширины в своей верхней и 275: ф. - в нижней части. Длина его 592: ф., а глубина около 40: ф. Летом дно пруда служит отличным гумном, так как трава, весною покрывающая его каменистую поверхность, бывает совершенно спалена солнцем. Воды в нем почти никогда не бывает, но в древние времена он, несомненно, содержал в себе около миллиона ведер воды. Этот Султанский пруд находится за городскою стеною.

Некоторые (напр., Робинзон) считают этот пруд тем нижним прудом, о котором в 9: ст. говорит Исаия, но это едва ли вероятно. По словам Исаии, осажденные иерусалимляне собирают воду для себя, след., в таком месте, которое находилось в пределах городских стен, между тем Султанский пруд находится за стеною Иерусалима. Поэтому правильнее под нижним прудом разуметь так называемый пруд Езекии, лежащий между первою и второю стеною. В этот пруд, который в 11: ст. пророк называет хранилищем для вод старого пруда, действительно стекала вода из верхнего или старого пруда Силоамского. Пруд этот находится на западной стороне Иерусалима, тогда как верхний - на восточной.

Отмечаете... разрушаете - для добывания кирпичей и камней, необходимых для починки стен.
Adam Clarke: Commentary on the Bible - 1831
22:9: Ye gathered together the waters "And ye shall collect the waters" - There were two pools in or near Jerusalem, supplied by springs: the upper pool, or the old pool, supplied by the spring called Gihon, Ch2 32:30, towards the higher part of the city, near Sion, or the city of David, and the lower pool, probably supplied by Siloam, towards the lower part. When Hezekiah was threatened with a siege by Sennacherib, he stopped up all the waters of the fountains without the city; and brought them into the city by a conduit, or subterranean passage cut through the rock; those of the old pool, to the place where he had a double wall, so that the pool was between the two walls. This he did in order to distress the enemy, and to supply the city during the siege. This was so great a work that not only the historians have made particular mention of it, Kg2 20:20;Ch2 32:2, Ch2 32:3, Ch2 32:5, Ch2 32:30; but the son of Sirach also has celebrated it in his encomium on Hezekiah. "Hezekiah fortified his city, and brought in water into the midst thereof: he digged the hard rock with iron, and made wells for water," Ecclesiasticus 48.
Albert Barnes: Notes on the Bible - 1834
22:9: Ye have seen also the breaches - You who are inhabitants of the city. That such breaches were actually made, see Ch2 32:5.
Of the city of David - Of Jerusalem, so called because it was the royal residence of David. Zion was usually called the city of David, but the name was given also to the entire city.
And ye gathered together ... - That is, Hezekiah and the people of the city collected those waters.
Of the lower pool - (For a description of the upper and lower pool, see the notes at Isa 7:3). The superfluous waters of the lower pool usually flowed into the valley of Hinnom, and thence, into the valley of Jehoshaphat, mingling with the waters of the brook Kedron. It would seem from the passage here that those waters were not usually retained for the use of the city, though it was possible to retain them in case of a drought or a siege. At present, the lower pool is without the walls, but Hezekiah appears to have extended a temporary wall around it so as to enclose it (see the note at Isa 22:11). This he did, probably for two purposes;
(1) to cut off the Assyrians from the supply of water; and
(2) to retain "all" the water in the city to supply the inhabitants during the siege; see Ch2 32:4, where it is expressly declared that Hezekiah took this measure to distress the Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: Kg2 20:20; Ch2 32:1-6, Ch2 32:30
Geneva 1599
22:9 Ye have seen also (l) the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.
(l) You forfeited the ruinous places which were neglected in times of peace: meaning, the whole City, and the City of David, which was within the compass of the other.
John Gill
22:9 Ye have seen also the breaches of the city of David, that they are many,.... Not Jerusalem in general, but that part of it which was called the stronghold of Zion, and in particular had the name of the city of David, 2Kings 5:7 the fortifications of which, in times of peace, had gone to decay; and which they had seen before, but took no notice of, being in safety; but now besieged, and in great danger, they looked upon them in good earnest, in order to repair them, and secure themselves from the irruption of the enemy; for this is not to be understood of breaches now made by the Assyrian army, but of old ones, which had lain neglected; see 2Chron 32:5,
and ye gathered together the waters of the lower pool: not to make mortar with, to be used in repairing the breaches, as Kimchi; but either that they might be as a wall round about the place, as Aben Ezra; or rather to deprive the enemy of them, and cut off all communications from him, and to supply the inhabitants of the city with them; see 2Chron 32:3. The Septuagint version is, "and he turned the water of the old pool into the city": but the old pool was another pool hereafter mentioned, and was without the city, the same with the upper pool; whereas this was the lower, and was in the city. The Targum is,
"and ye gathered the people to the waters of the lower pool.''
John Wesley
22:9 Seen - That is, observed in order to the reparation of them. The waters - That you might both deprive the enemy of water, and supply the city with it.
Robert Jamieson, A. R. Fausset and David Brown
22:9 Ye have seen--rather, "Ye shall see."
city of David--the upper city, on Zion, the south side of Jerusalem (2Kings 5:7, 2Kings 5:9; 3Kings 8:1); surrounded by a wall of its own; but even in it there shall be "breaches." Hezekiah's preparations for defense accord with this (2Chron 32:5).
ye gathered--rather, "ye shall gather."
lower pool--(See on Is 22:11). Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. See on Is 7:3; 4Kings 20:20; 2Chron 32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here. The superfluous waters of the lower pool usually flowed into Hinnom valley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the outflowing of its waters to debar the foe from the use of them, and turned them into the city.
22:1022:10: եւ զի քակեցին զապարանսն Երուսաղեմի յամրութիւն պարսպաց քաղաքին։
10 պիտի քանդեն Երուսաղէմի ապարանքները՝ քաղաքի պարիսպներն ամրացնելու նպատակով:
10 Ու Երուսաղէմի տուները համրեցիք։Պարիսպը ամրացնելու համար տուներ փլցուցիք։
եւ զի քակեցին զապարանսն Երուսաղեմի յամրութիւն պարսպաց քաղաքին:

22:10: եւ զի քակեցին զապարանսն Երուսաղեմի յամրութիւն պարսպաց քաղաքին։
10 պիտի քանդեն Երուսաղէմի ապարանքները՝ քաղաքի պարիսպներն ամրացնելու նպատակով:
10 Ու Երուսաղէմի տուները համրեցիք։Պարիսպը ամրացնելու համար տուներ փլցուցիք։
zohrab-1805▾ eastern-1994▾ western am▾
22:1022:10 и отмечаете домы в Иерусалиме, и разрушаете домы, чтобы укрепить стену;
22:10 καὶ και and; even ὅτι οτι since; that καθείλοσαν καθαιρεω take down; demolish τοὺς ο the οἴκους οικος home; household Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for ὀχύρωμα οχυρωμα stronghold τοῦ ο the τείχους τειχος wall τῇ ο the πόλει πολις city
22:10 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּתֵּ֥י bāttˌê בַּיִת house יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem סְפַרְתֶּ֑ם sᵊfartˈem ספר count וַ wa וְ and תִּתְֿצוּ֙ ttiṯṣˌû נתץ break הַ ha הַ the בָּ֣תִּ֔ים bbˈāttˈîm בַּיִת house לְ lᵊ לְ to בַצֵּ֖ר vaṣṣˌēr בצר be impossible הַ ha הַ the חֹומָֽה׃ ḥômˈā חֹומָה wall
22:10. et domos Hierusalem numerastis et destruxistis domos ad muniendum murumAnd have numbered the houses of Jerusalem, and broken down houses to fortify the wall.
10. and ye numbered the houses of Jerusalem, and ye brake down the houses to fortify the wall.
And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall:

22:10 и отмечаете домы в Иерусалиме, и разрушаете домы, чтобы укрепить стену;
22:10
καὶ και and; even
ὅτι οτι since; that
καθείλοσαν καθαιρεω take down; demolish
τοὺς ο the
οἴκους οικος home; household
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
ὀχύρωμα οχυρωμα stronghold
τοῦ ο the
τείχους τειχος wall
τῇ ο the
πόλει πολις city
22:10
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּתֵּ֥י bāttˌê בַּיִת house
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
סְפַרְתֶּ֑ם sᵊfartˈem ספר count
וַ wa וְ and
תִּתְֿצוּ֙ ttiṯṣˌû נתץ break
הַ ha הַ the
בָּ֣תִּ֔ים bbˈāttˈîm בַּיִת house
לְ lᵊ לְ to
בַצֵּ֖ר vaṣṣˌēr בצר be impossible
הַ ha הַ the
חֹומָֽה׃ ḥômˈā חֹומָה wall
22:10. et domos Hierusalem numerastis et destruxistis domos ad muniendum murum
And have numbered the houses of Jerusalem, and broken down houses to fortify the wall.
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Albert Barnes: Notes on the Bible - 1834
22:10: And ye have numbered the houses of Jerusalem - That is, you have taken an estimate of their number so as to ascertain how many can be spared to be pulled down to repair the walls; or you have made an estimate of the amount of materials for repairing the walls, which would be furnished by pulling down the houses in Jerusalem.
To fortify the wall - The houses in Jerusalem were built of stone, and therefore they would furnish appropriate materials for repairing the walls of the city. In Ch2 32:5, it is said that Hezekiah not only repaired the broken walls of the city on the approach of Sennacherib, but 'raised up the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance.'
Geneva 1599
22:10 And ye have numbered the houses (m) of Jerusalem, and the houses have ye broken down to fortify the wall.
(m) Either to pull down such as might hurt, or else to know what men they were able to make.
John Gill
22:10 And ye have numbered the houses of Jerusalem,.... To know what number of men were in them, and how many could be spared to do duty, either as watchmen or soldiers; or to know how to levy the tax, and what money they would be able to raise, to defray the charge of the defence of the city; or to see what provisions they had, and so make a computation how long they could hold out the siege; or else to observe what houses might be annoyed by the enemy, and what stood in the way of the repair of the walls, or were proper to pull down, that with the stones and timber of them they might make up the breaches of the wall, and that the stronger, as follows:
and the houses have ye broken down to fortify the wall; either such as were without the wall, which, had they let them stand, would either have been destroyed by the enemy, or have been a harbour for them; or those upon it, and near it within, which stood in the way of the repair, and were easily beat down by the enemy; or might be a means of communication between them and such as were inclined to be treacherous; with the stones and timber of which houses, when broken down, they strengthened the wall, and so served a better purpose than if they had stood.
John Wesley
22:10 Numbered - That they might exactly know their own strength. The houses - Which stood upon or without the walls, and so gave their enemies advantage, and hindered the fortifying the city.
Robert Jamieson, A. R. Fausset and David Brown
22:10 numbered--rather, "ye shall number," namely, in order to see which of them may be pulled down with the least loss to the city, and with most advantage for the repair of the walls and rearing of towers (2Chron 32:5).
have ye broken down--rather, "ye shall break down."
22:1122:11: Եւ հանէք ձեզ ջուր ՚ի մէջ երկուց պարսպաց, ներքսագոյն քան զհին ջրմուղն. եւ ո՛չ հայեցարուք յայն որ արարն զնա իսկզբանէ, եւ զհաստիչ նորա ՚ի հեռուստ ո՛չ ծաներուք[9812]։ [9812] Ոմանք. ՚Ի ներքսագոյն քան զհին։
11 Իսկ դուք երկու պարիսպների մէջտեղը, հին ջրմուղից աւելի ներս, պիտի ջուր հանէք ձեզ համար, առանց ձեր հայեացքն ուղղելու նրան, որ առաջուց շինել էր այն, առանց նրա հիմնադրողին հեռուից-հեռու ճանաչելու:
11 Հին աւազանին ջուրերուն համար Երկու պարսպին մէջտեղ ջրամբար մը շինեցիք, Բայց զանիկա շինողին չնայեցաք Ու նախապէս զանիկա կազմողին ուշադրութիւն չըրիք։
Եւ հանէք ձեզ ջուր ի մէջ երկուց պարսպաց, ներքսագոյն քան զհին ջրմուղն``. եւ ոչ հայեցարուք յայն որ արարն զնա [313]ի սկզբանէ, եւ զհաստիչ նորա ի հեռուստ ոչ ծաներուք:

22:11: Եւ հանէք ձեզ ջուր ՚ի մէջ երկուց պարսպաց, ներքսագոյն քան զհին ջրմուղն. եւ ո՛չ հայեցարուք յայն որ արարն զնա իսկզբանէ, եւ զհաստիչ նորա ՚ի հեռուստ ո՛չ ծաներուք[9812]։
[9812] Ոմանք. ՚Ի ներքսագոյն քան զհին։
11 Իսկ դուք երկու պարիսպների մէջտեղը, հին ջրմուղից աւելի ներս, պիտի ջուր հանէք ձեզ համար, առանց ձեր հայեացքն ուղղելու նրան, որ առաջուց շինել էր այն, առանց նրա հիմնադրողին հեռուից-հեռու ճանաչելու:
11 Հին աւազանին ջուրերուն համար Երկու պարսպին մէջտեղ ջրամբար մը շինեցիք, Բայց զանիկա շինողին չնայեցաք Ու նախապէս զանիկա կազմողին ուշադրութիւն չըրիք։
zohrab-1805▾ eastern-1994▾ western am▾
22:1122:11 и устрояете между двумя стенами хранилище для вод старого пруда. А на Того, Кто это делает, не взираете, и не смотрите на Того, Кто издавна определил это.
22:11 καὶ και and; even ἐποιήσατε ποιεω do; make ἑαυτοῖς εαυτου of himself; his own ὕδωρ υδωρ water ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two τειχέων τειχος wall ἐσώτερον εσωτερος inner τῆς ο the κολυμβήθρας κολυμβηθρα pool τῆς ο the ἀρχαίας αρχαιος original; ancient καὶ και and; even οὐκ ου not ἐνεβλέψατε εμβλεπω look at; look in εἰς εις into; for τὸν ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ποιήσαντα ποιεω do; make αὐτὴν αυτος he; him καὶ και and; even τὸν ο the κτίσαντα κτιζω create; set up αὐτὴν αυτος he; him οὐκ ου not εἴδετε οραω view; see
22:11 וּ û וְ and מִקְוָ֣ה׀ miqwˈā מִקְוָה reservoir עֲשִׂיתֶ֗ם ʕᵃśîṯˈem עשׂה make בֵּ֚ין ˈbên בַּיִן interval הַ ha הַ the חֹ֣מֹתַ֔יִם ḥˈōmōṯˈayim חֹומָה wall לְ lᵊ לְ to מֵ֖י mˌê מַיִם water הַ ha הַ the בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool הַ ha הַ the יְשָׁנָ֑ה yᵊšānˈā יָשָׁן old וְ wᵊ וְ and לֹ֤א lˈō לֹא not הִבַּטְתֶּם֙ hibbaṭtˌem נבט look at אֶל־ ʔel- אֶל to עֹשֶׂ֔יהָ ʕōśˈeʸhā עשׂה make וְ wᵊ וְ and יֹצְרָ֥הּ yōṣᵊrˌāh יצר shape מֵֽ mˈē מִן from רָחֹ֖וק rāḥˌôq רָחֹוק remote לֹ֥א lˌō לֹא not רְאִיתֶֽם׃ rᵊʔîṯˈem ראה see
22:11. et lacum fecistis inter duos muros et aquam piscinae veteris et non suspexistis ad eum qui fecerat eam et operatorem eius de longe non vidistisAnd you made a ditch between the two walls for the water of the old pool: and you have not looked up to the maker thereof, nor regarded him even at a distance, that wrought it long ago.
11. ye made also a reservoir between the two walls for the water of the old pool: but ye looked not unto him that had done this, neither had ye respect unto him that fashioned it long ago.
Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago:

22:11 и устрояете между двумя стенами хранилище для вод старого пруда. А на Того, Кто это делает, не взираете, и не смотрите на Того, Кто издавна определил это.
22:11
καὶ και and; even
ἐποιήσατε ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
ὕδωρ υδωρ water
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
δύο δυο two
τειχέων τειχος wall
ἐσώτερον εσωτερος inner
τῆς ο the
κολυμβήθρας κολυμβηθρα pool
τῆς ο the
ἀρχαίας αρχαιος original; ancient
καὶ και and; even
οὐκ ου not
ἐνεβλέψατε εμβλεπω look at; look in
εἰς εις into; for
τὸν ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ποιήσαντα ποιεω do; make
αὐτὴν αυτος he; him
καὶ και and; even
τὸν ο the
κτίσαντα κτιζω create; set up
αὐτὴν αυτος he; him
οὐκ ου not
εἴδετε οραω view; see
22:11
וּ û וְ and
מִקְוָ֣ה׀ miqwˈā מִקְוָה reservoir
עֲשִׂיתֶ֗ם ʕᵃśîṯˈem עשׂה make
בֵּ֚ין ˈbên בַּיִן interval
הַ ha הַ the
חֹ֣מֹתַ֔יִם ḥˈōmōṯˈayim חֹומָה wall
לְ lᵊ לְ to
מֵ֖י mˌê מַיִם water
הַ ha הַ the
בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool
הַ ha הַ the
יְשָׁנָ֑ה yᵊšānˈā יָשָׁן old
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
הִבַּטְתֶּם֙ hibbaṭtˌem נבט look at
אֶל־ ʔel- אֶל to
עֹשֶׂ֔יהָ ʕōśˈeʸhā עשׂה make
וְ wᵊ וְ and
יֹצְרָ֥הּ yōṣᵊrˌāh יצר shape
מֵֽ mˈē מִן from
רָחֹ֖וק rāḥˌôq רָחֹוק remote
לֹ֥א lˌō לֹא not
רְאִיתֶֽם׃ rᵊʔîṯˈem ראה see
22:11. et lacum fecistis inter duos muros et aquam piscinae veteris et non suspexistis ad eum qui fecerat eam et operatorem eius de longe non vidistis
And you made a ditch between the two walls for the water of the old pool: and you have not looked up to the maker thereof, nor regarded him even at a distance, that wrought it long ago.
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Adam Clarke: Commentary on the Bible - 1831
22:11: Unto the maker thereof "To him that hath disposed this" - That is, to God the Author and Disposer of this visitation, the invasion with which he now threatens you. The very same expressions are applied to God, and upon the same occasion, Isa 37:26 : -
"Hast thou not heard of old, that I have disposed it;
And of ancient times, that I have formed it?"
Albert Barnes: Notes on the Bible - 1834
22:11: Ye made also a ditch - That is, they made a "reservoir" to retain the water. The word 'ditch,' however, will well describe the character of the pool of Gihon on the west side of the city (see the notes at Isa 7:3).
Between the two walls for the water of the old pool - Hezekiah built one of these walls himself (Ch2 32:5, Ch2 32:30; compare Kg2 25:5, and Jer 39:4). Between these two walls the water would be collected so as to be accessible to the inhabitants of the city in case of a siege. Before this, the water had flowed without the walls of the city, and in a time of siege the inhabitants would be cut off from it, and an enemy would be able easily to subdue them. To pRev_ent this, Hezekiah appears to have performed two works, one of which was particularly adapted to the times of the siege, and the other was of permanent utility.
(1) He made a wall on the west side of Gihon, so as to make the pool accessible to the inhabitants of the city, as described here by Isaiah; and
(2) he 'stopped the upper water-course of Gihon, and brought it straight down to the west side of the city of David' Ch2 32:30.
By this is not improbably meant that he constructed the pool which is now known as the 'pool of Hezekiah.' This reservoir lies within the walls of the city, some distance northeastward of the Yafa Gate, and just west of the street that leads to the church of the Holy Sepulchre. Its sides run toward the cardinal points. Its breadth at the north end is 144 feet, its length on the east side about 240 feet. The depth is not great. The bottom is rock, and is leveled and covered with cement. The reservoir is now supplied with water during the rainy season by the small aqueduct or drain brought down from the upper pool, along the surface of the ground and under the wall at or near the Yafa Gate (compare Robinson's "Bib. Researches," vol. i. p. 487). This was deemed a work of great utility, and was one of the acts which particularly distinguished the reign of Hezckiah. It is not only mentioned in the Books of Kings and Chronicles, but the son of Sirach has also mentioned it in his encomium on Hezekiah: 'Hezekiah fortified his city, and brought in water into the midst thereof; he digged the hard rock with iron, and made wells for water' (Ecclus. 48:17).
But ye have not looked - You have not relied on God. You have depended on your own resources; and on the defenses which you have been making against the enemy. This probably described the "general" character of the people. Hezekiah, however, was a pious man, and doubtless really depended on the aid of God.
The maker thereof - God; by whose command and aid all these defenses are made, and who has given you ability and skill to make them.
Long ago - God had made this fountain, and it had "long" been a supply to the city. He had a claim, therefore, to their gratitude and respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: a ditch: Neh 3:16
ye have: Isa 8:17, Isa 17:7, Isa 31:1, Isa 37:26; Ch2 6:6, Ch2 16:7-9; Jer 33:2, Jer 33:3; Mic 7:7
Geneva 1599
22:11 Ye made also a ditch between the two walls for the (n) water of the old pool: but ye have not looked to (o) its maker, neither had respect to him that fashioned it long ago.
(n) To provide if need should be of water.
(o) To God who made Jerusalem: that is, they trusted more in these worldly means than in God.
John Gill
22:11 Ye made also a ditch between the two walls,.... The outward and the inward; for Hezekiah not only repaired the broken wall, but he built another without, 2Chron 32:5 and between these two he made a ditch, or receptacle for water; for rain water, as Kimchi says; that the inhabitants might not want water during the siege; but the end for which it was made follows:
for the water of the old pool; which, being without the city, was by this means drained into this ditch or receptacle; and so the Assyrians were deprived of it, and the inhabitants of Jerusalem more abundantly supplied; this was wisely contrived to distress the enemy, and to enable themselves to hold out the siege the longer; and for this and other methods they took they are not blamed, but for what follows:
but ye have not looked unto the Maker thereof; either of the distress and calamity which came upon them for their sins, with the will and by the decree of God; or of the water of the pool, which is a creature of his; for who can give rain or water but himself? or rather of the city of Jerusalem, to build which he stirred up persons, and assisted them in it, and which he chose for the seat of his habitation and worship:
neither had respect unto him that fashioned it long ago; not in his own mind from eternity, which is the gloss of the Jewish Rabbins (p); Jerusalem being one of the seven things, which, before the world was, came into the mind of God to create; but in time, many years ago, in the times of David, who built some part of it; and before, it being the ancient city of Salem. Now this was their fault, that they trusted in their warlike preparations, and prudential care and caution, for the defence of themselves, and looked not unto, nor trusted in, the Lord their God; for though Hezekiah did, yet many of his people did not; and very probably his principal courtiers and officers about him, concerned in the above methods, and particularly Shebna, hereafter mentioned.
(p) Vid. Kimchi in loc.
John Wesley
22:11 Thereof - Of Jerusalem, expressed in the foregoing verse. Him - God, who made it a city, and the place of his special presence and worship. Long ago - Which may be added to aggravate their sin, in distrusting that God, who had now for a long time given proof of his care and kindness in defending this city.
Robert Jamieson, A. R. Fausset and David Brown
22:11 Ye made . . . a ditch--rather, "Ye shall make a reservoir" for receiving the water. Hezekiah surrounded Siloah, from which the old (or king's, or upper) pool took its rise, with a wall joined to the wall of Zion on both sides; between these two walls he made a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion than the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (compare see on Is 22:9; Is 7:3; 4Kings 20:20; 2Chron 32:3-5, 2Chron 32:30; Ecclesiasticus 48:17). Both were southwest of Jerusalem.
have not looked . . . neither had respect--answering by contrast to "Thou didst look to the armor, ye have seen ('had respect', or 'regard to') the breaches" (Is 22:8-9).
maker thereof--God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. SMITH translates, "Him who doeth it," that is, has brought this danger on you--"Him who hath prepared it from afar," that is, planned it even from a distant time.
22:1222:12: Եւ կոչեաց Տէր Սաբաւովթ յաւուր յայնմիկ լալո՛ւմն եւ կոծումն եւ աշխարումն եւ գերծումն, եւ զգածումն քրձի[9813]։ [9813] Յօրինակին պակասէր. Եւ կոծումն, եւ աշխարումն եւ գերծումն, եւ զգածումն։
12 Այն օրը Զօրութիւնների Տէրը կանչեց լաց ու կոծ անելու, ողբալու, մազերը պոկոտելու եւ քուրձ հագնելու:
12 Այն օրը զօրքերու Տէր Եհովան ձեզ կանչեց Լալու ու սգալու, Գլուխ կնտեցնելու եւ քուրձ հագնելու։
Եւ կոչեաց Տէր [314]Սաբաւովթ յաւուր յայնմիկ լալումն եւ կոծումն [315]եւ աշխարումն`` եւ գերծումն, եւ զգածումն քրձի:

22:12: Եւ կոչեաց Տէր Սաբաւովթ յաւուր յայնմիկ լալո՛ւմն եւ կոծումն եւ աշխարումն եւ գերծումն, եւ զգածումն քրձի[9813]։
[9813] Յօրինակին պակասէր. Եւ կոծումն, եւ աշխարումն եւ գերծումն, եւ զգածումն։
12 Այն օրը Զօրութիւնների Տէրը կանչեց լաց ու կոծ անելու, ողբալու, մազերը պոկոտելու եւ քուրձ հագնելու:
12 Այն օրը զօրքերու Տէր Եհովան ձեզ կանչեց Լալու ու սգալու, Գլուխ կնտեցնելու եւ քուրձ հագնելու։
zohrab-1805▾ eastern-1994▾ western am▾
22:1222:12 И Господь, Господь Саваоф, призывает вас в этот день плакать и сетовать, и остричь волоса и препоясаться вретищем.
22:12 καὶ και and; even ἐκάλεσεν καλεω call; invite κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that κλαυθμὸν κλαυθμος weeping καὶ και and; even κοπετὸν κοπετος lamentation καὶ και and; even ξύρησιν ξυρησις and; even ζῶσιν ζωσις sackcloth; sack
22:12 וַ wa וְ and יִּקְרָ֗א yyiqrˈā קרא call אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he לִ li לְ to בְכִי֙ vᵊḵˌî בְּכִי weeping וּ û וְ and לְ lᵊ לְ to מִסְפֵּ֔ד mispˈēḏ מִסְפֵּד wailing וּ û וְ and לְ lᵊ לְ to קָרְחָ֖ה qorḥˌā קָרְחָה baldness וְ wᵊ וְ and לַ la לְ to חֲגֹ֥ר ḥᵃḡˌōr חגר gird שָֽׂק׃ śˈāq שַׂק sack
22:12. et vocavit Dominus Deus exercituum in die illa ad fletum et ad planctum ad calvitium et ad cingulum sacciAnd the Lord, the God of hosts, in that day shall call to weeping, and to mourning, to baldness, and to girding with sackcloth:
12. And in that day did the Lord, the LORD of hosts, call to weeping, and to mourning, and to baldness, and to girding with sackcloth:
And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

22:12 И Господь, Господь Саваоф, призывает вас в этот день плакать и сетовать, и остричь волоса и препоясаться вретищем.
22:12
καὶ και and; even
ἐκάλεσεν καλεω call; invite
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
κλαυθμὸν κλαυθμος weeping
καὶ και and; even
κοπετὸν κοπετος lamentation
καὶ και and; even
ξύρησιν ξυρησις and; even
ζῶσιν ζωσις sackcloth; sack
22:12
וַ wa וְ and
יִּקְרָ֗א yyiqrˈā קרא call
אֲדֹנָ֧י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֛ה [yᵊhwˈih] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
לִ li לְ to
בְכִי֙ vᵊḵˌî בְּכִי weeping
וּ û וְ and
לְ lᵊ לְ to
מִסְפֵּ֔ד mispˈēḏ מִסְפֵּד wailing
וּ û וְ and
לְ lᵊ לְ to
קָרְחָ֖ה qorḥˌā קָרְחָה baldness
וְ wᵊ וְ and
לַ la לְ to
חֲגֹ֥ר ḥᵃḡˌōr חגר gird
שָֽׂק׃ śˈāq שַׂק sack
22:12. et vocavit Dominus Deus exercituum in die illa ad fletum et ad planctum ad calvitium et ad cingulum sacci
And the Lord, the God of hosts, in that day shall call to weeping, and to mourning, to baldness, and to girding with sackcloth:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Плакать... Об обычаях, какие соблюдались кающимися, см. Ис 3:25.

Будем есть - слова, полные отчаяния и невозможные в успехе человека, хотя еще сколько-нибудь сохранившего веру в Господа. Если иудеи, однако, говорят это, то, значит, они утратили окончательно веру в Бога (ср. 1: Кор 15:32) и непременно подлежат казни от руки Всевышнего.
Albert Barnes: Notes on the Bible - 1834
22:12: And in that day - In the invasion of Sennacherib. It might be rendered, 'And the Lord, Yahweh of hosts, on such a day calls to weeping;' intimating that in such a time it was a general truth that God required those who were thus afflicted to weep, and fast, and pray.
Call to weeping - That is, by his providence; or, it was "proper" that at such a time they should weep. Affliction, oppression, and calamity are indications from God "always" that we ought to be humbled, and to prostrate ourselves before Him.
And to baldness - To plucking off the hair, or shaving the head - one of the emblems of grief among the ancients Job 1:20; Mic 1:16.
And to girding with sackcloth - (see the note at Isa 3:24).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: call: Ch2 35:25; Neh 8:9-12, Neh 9:9; Ecc 3:4, Ecc 3:11; Joe 1:13, Joe 2:17; Jam 4:8-10; Jam 5:1
to baldness: Isa 15:2; Ezr 9:3; Job 1:20; Amo 8:10; Jon 3:6; Mic 1:16
Carl Friedrich Keil and Franz Delitzsch
22:12
And so far as it had proceeded already, it was a call from Jehovah to repentance. "The Lord, Jehovah of hosts, calls in that day to weeping, and to mourning, and to the pulling out of hair, and to girding with sackcloth; and behold joy and gladness, slaughtering of oxen and killing of sheep, eating of flesh and drinking of wine, eating and drinking, for 'tomorrow we die.' And Jehovah of hosts hath revealed in mine ears, Surely this iniquity shall not be expiated for you until ye die, saith the Lord, Jehovah of hosts." The first condition of repentance is a feeling of pain produced by the punishments of God. But upon Jerusalem they produce the opposite effect. The more threatening the future, the more insensibly and madly do they give themselves up to the rude, sensual enjoyment of the present. Shâthoth is interchanged with shâthō (which is only another form of שׁתה, as in Is 6:9; Is 30:19), to ring with shâchōt (compare Hos 10:4). There are other passages in which we meet with unusual forms introduced for the sake of the play upon the words (vid., Is 4:6; Is 8:6; Is 16:9, and compare Ezek 43:11, and the keri of 2Kings 3:25). The words of the rioters themselves, whose conduct is sketched by the inf. abs., which are all governed by hinnēh, are simply "for tomorrow we shall die." This does not imply that they feel any pleasure in the thought of death, but indicates a love of life which scoffs at death. Then the unalterable will of the all-commanding God is audibly and distinctly revealed to the prophet. Such scoffing as this, which defies the chastisements of God, will not be expiated in any other way than by the death of the scoffer (cuppar, from câphar, tegere, means to be covered over, i.e., expiated). This is done in the case of sin either by the justice of God, as in the present instance, or by the mercy of God (Is 6:7), or by both justice and mercy combined (as in Is 27:9). In all three cases the expiation is demanded by the divine holiness, which requires a covering between itself and sin, by which sin becomes as though it were not. In this instance the expunging act consists in punishment. The sin of Jerusalem is expiated by the giving up of the sinners themselves to death. The verb temūthūn (ye shall die) is written absolutely, and therefore is all the more dreadful. The Targum renders it "till ye die the second (eternal) death" (mōthâh thinyânâh). So far as they prophecy threatened the destruction of Jerusalem by Assyria, it was never actually fulfilled; but the very opposite occurred. Asshur itself met with destruction in front of Jerusalem. But this was by no means opposed to the prophecy; and it was with this conviction that Isaiah, nevertheless, included the prophecy in the collection which he made at a time when the non-fulfilment was perfectly apparent. It stands here in a double capacity. In the first place, it is a memorial of the mercy of God, which withdraws, or at all events modifies, the threatened judgment as soon as repentance intervenes. The falling away from Assyria did take place; but on the part of Hezekiah and many others, who had taken to heart the prophet's announcement, it did so simply as an affair that was surrendered into the hands of the God of Israel, through distrust of either their own strength or Egyptian assistance. Hezekiah carried out the measures of defence described by the prophet; but he did this for the good of Jerusalem, and with totally different feelings from those which the prophet had condemned. These measures of defence probably included the reservoir between the two walls, which the chronicler does not mention till the close of the history of his reign, inasmuch as he follows the thread of the book of Kings, to which his book stands, as it were, in the relation of a commentary, like the midrash, from which extracts are made. The king regulated his actions carefully by the prophecy, inasmuch as after the threats had produced repentance, Is 22:8-11 still remained as good and wise counsels. In the second place, the oracle stands here as the proclamation of a judgment deferred but not repealed. Even if the danger of destruction which threatened Jerusalem on the part of Assyria had been mercifully caused to pass away, the threatening word of Jehovah had not fallen to the ground. The counsel of God contained in the word of prophecy still remained; and as it was the counsel of the Omniscient, the time would surely come when it would pass out of the sphere of ideality into that of actual fact. It remained hovering over Jerusalem like an eagle, and Jerusalem would eventually become its carrion. We have only to compare the temūthūn of this passage with the ἀποθανείσθε of Jn 8:21, to see when the eventual fulfilment took place. Thus the "massa of the valley of vision" became a memorial of mercy to Israel when it looked back to its past history: but when it looked into the future, it was still a mirror of wrath.
John Gill
22:12 And in that day did the Lord God of hosts,.... When it was a day of trouble, of treading down, and of perplexity; when Jerusalem was besieged by the Assyrian army; and when the people were so much concerned, and so careful for their defence and preservation; then did the Lord
call to weeping and to mourning; to confess and mourn over their sins, the cause of these calamities; to lament their unhappy case; to humble themselves under the mighty hand of God, and, by prayer and supplication, with tears to implore his help and assistance, and grant them deliverance; this the Lord called them unto by the voice of his Providence, by the afflictive dispensations of it, and also by his prophets, whom he sent unto them, particularly the Prophet Isaiah; so the Targum,
"and the prophet of the Lord God of hosts called in that day,'' &c.:
and to baldness, and to girding with sackcloth; which were external signs and tokens of inward sorrow and repentance; the former of which was done by shaving the head, or plucking off the hair, and was forbidden on private occasions, yet might be allowed in a public case; see Mic 1:16.
John Wesley
22:12 Call - By his providence, and by his precepts requiring these things in such times. Baldness - By plucking or shaving off the hair of their heads, as was usual in great sorrows.
Robert Jamieson, A. R. Fausset and David Brown
22:12 did the Lord God call--Usually the priests gave the summons to national mourning (Joel 1:14); now JEHOVAH Himself shall give it; the "call" shall consist in the presence of a terrible foe. Translate, "shall call."
baldness--emblem of grief (Job 1:20; Mic 1:16).
22:1322:13: Եւ նոքա արարին ուրախութիւն եւ ցնծութիւն. սպանանէին զուարակս եւ զենուին ոչխարս, զի կերիցեն միս՝ եւ արբցեն գինի. եւ ասասցեն. Կերիցո՛ւք եւ արբցո՛ւք՝ քանզի վաղիւ մեռանիմք։
13 Իսկ նրանք ուրախութիւն ու ցնծութիւն արեցին. արջառներ էին սպանում, ոչխարներ էին մորթում, որպէսզի միս ուտեն, գինի խմեն եւ ասեն. «Ուտենք ու խմենք, որովհետեւ վաղը մեռնելու ենք»:
13 Ահա ցնծութիւն եւ ուրախութիւն ըրիք, Արջառներ կը սպաննէիք եւ ոչխարներ կը մորթէիք, Միս կ’ուտէիք ու գինի կը խմէիք՝ ըսելով.«Ուտենք ու խմենք, Քանզի վաղը պիտի մեռնինք»։
Եւ նոքա արարին ուրախութիւն եւ ցնծութիւն. սպանանէին զուարակս եւ զենուին ոչխարս. զի կերիցեն միս եւ արբցեն գինի. եւ ասասցեն. Կերիցուք եւ արբցուք` քանզի վաղիւ մեռանիմք:

22:13: Եւ նոքա արարին ուրախութիւն եւ ցնծութիւն. սպանանէին զուարակս եւ զենուին ոչխարս, զի կերիցեն միս՝ եւ արբցեն գինի. եւ ասասցեն. Կերիցո՛ւք եւ արբցո՛ւք՝ քանզի վաղիւ մեռանիմք։
13 Իսկ նրանք ուրախութիւն ու ցնծութիւն արեցին. արջառներ էին սպանում, ոչխարներ էին մորթում, որպէսզի միս ուտեն, գինի խմեն եւ ասեն. «Ուտենք ու խմենք, որովհետեւ վաղը մեռնելու ենք»:
13 Ահա ցնծութիւն եւ ուրախութիւն ըրիք, Արջառներ կը սպաննէիք եւ ոչխարներ կը մորթէիք, Միս կ’ուտէիք ու գինի կը խմէիք՝ ըսելով.«Ուտենք ու խմենք, Քանզի վաղը պիտի մեռնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1322:13 Но вот, веселье и радость! Убивают волов, и режут овец; едят мясо, и пьют вино: >
22:13 αὐτοὶ αυτος he; him δὲ δε though; while ἐποιήσαντο ποιεω do; make εὐφροσύνην ευφροσυνη celebration καὶ και and; even ἀγαλλίαμα αγαλλιαμα slaughter μόσχους μοσχος calf καὶ και and; even θύοντες θυω immolate; sacrifice πρόβατα προβατον sheep ὥστε ωστε as such; that φαγεῖν φαγω swallow; eat κρέα κρεας meat καὶ και and; even πιεῖν πινω drink οἶνον οινος wine λέγοντες λεγω tell; declare φάγωμεν φαγω swallow; eat καὶ και and; even πίωμεν πινω drink αὔριον αυριον tomorrow; next day γὰρ γαρ for ἀποθνῄσκομεν αποθνησκω die
22:13 וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold שָׂשֹׂ֣ון śāśˈôn שָׂשֹׂון rejoicing וְ wᵊ וְ and שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy הָרֹ֤ג׀ hārˈōḡ הרג kill בָּקָר֙ bāqˌār בָּקָר cattle וְ wᵊ וְ and שָׁחֹ֣ט šāḥˈōṭ שׁחט slaughter צֹ֔אן ṣˈōn צֹאן cattle אָכֹ֥ל ʔāḵˌōl אכל eat בָּשָׂ֖ר bāśˌār בָּשָׂר flesh וְ wᵊ וְ and שָׁתֹ֣ות šāṯˈôṯ שׁתה drink יָ֑יִן yˈāyin יַיִן wine אָכֹ֣ול ʔāḵˈôl אכל eat וְ wᵊ וְ and שָׁתֹ֔ו šāṯˈô שׁתה drink כִּ֥י kˌî כִּי that מָחָ֖ר māḥˌār מָחָר next day נָמֽוּת׃ nāmˈûṯ מות die
22:13. et ecce gaudium et laetitia occidere vitulos et iugulare arietes comedere carnes et bibere vinum comedamus et bibamus cras enim moriemurAnd behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine: Let us eat and drink; for to morrow we shall die.
13. and behold, joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine: let us eat and drink, for tomorrow we shall die.
And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die:

22:13 Но вот, веселье и радость! Убивают волов, и режут овец; едят мясо, и пьют вино: <<будем есть и пить, ибо завтра умрем!>>
22:13
αὐτοὶ αυτος he; him
δὲ δε though; while
ἐποιήσαντο ποιεω do; make
εὐφροσύνην ευφροσυνη celebration
καὶ και and; even
ἀγαλλίαμα αγαλλιαμα slaughter
μόσχους μοσχος calf
καὶ και and; even
θύοντες θυω immolate; sacrifice
πρόβατα προβατον sheep
ὥστε ωστε as such; that
φαγεῖν φαγω swallow; eat
κρέα κρεας meat
καὶ και and; even
πιεῖν πινω drink
οἶνον οινος wine
λέγοντες λεγω tell; declare
φάγωμεν φαγω swallow; eat
καὶ και and; even
πίωμεν πινω drink
αὔριον αυριον tomorrow; next day
γὰρ γαρ for
ἀποθνῄσκομεν αποθνησκω die
22:13
וְ wᵊ וְ and
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
שָׂשֹׂ֣ון śāśˈôn שָׂשֹׂון rejoicing
וְ wᵊ וְ and
שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy
הָרֹ֤ג׀ hārˈōḡ הרג kill
בָּקָר֙ bāqˌār בָּקָר cattle
וְ wᵊ וְ and
שָׁחֹ֣ט šāḥˈōṭ שׁחט slaughter
צֹ֔אן ṣˈōn צֹאן cattle
אָכֹ֥ל ʔāḵˌōl אכל eat
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
וְ wᵊ וְ and
שָׁתֹ֣ות šāṯˈôṯ שׁתה drink
יָ֑יִן yˈāyin יַיִן wine
אָכֹ֣ול ʔāḵˈôl אכל eat
וְ wᵊ וְ and
שָׁתֹ֔ו šāṯˈô שׁתה drink
כִּ֥י kˌî כִּי that
מָחָ֖ר māḥˌār מָחָר next day
נָמֽוּת׃ nāmˈûṯ מות die
22:13. et ecce gaudium et laetitia occidere vitulos et iugulare arietes comedere carnes et bibere vinum comedamus et bibamus cras enim moriemur
And behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine: Let us eat and drink; for to morrow we shall die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:13: Let us eat and drink, for to-morrow we shall die - This has been the language or all those who have sought their portion in this life, since the foundation of the world. So the poet: -
Heu, heu nos miserif quam totus homuncio nil est!
Sic erimus cuncti, postquam nos auferet orcus.
Ergo vivamus, dum licet esse, bene.
Alas alas! what miserable creatures are we, oniy the semblances of men! And so shall we be all when we come to die. Therefore let us live joyfully while we may.
Domitian had an image of death hung up in his dining-room, to show his guests that as life was uncertain, they should make the best of it by indulging themselves. On this Martial, to flatter the emperor, whom he styles god, wrote the following epigram: -
Frange thoros, pete vina, tingere nardo.
Ipse jubet mortis te meminisse Deus.
Sit down to table - drink heartily - anoint thyself with spikenard; for God himself commands thee to remember death.
So the adage: -
Ede, bibe, lude
post mortem nulla voluptas.
"Eat, drink, and play, while here ye may:
No revelry after your dying day."
St. Paul quotes the same heathen sentiment, Co1 15:32 : "Let us eat and drink, for to-morrow we die." Anacreon is full in point, and from him nothing better can be expected: -
Ὡς ουν ετ' ευδι' εστιν,
Και πινε και κυβευε
Και σπενδε τῳ Λυαιῳ·
Μη νουσος, ην τις ελθῃ,
Λεγῃ, σε μη δει πινειν.
Anac. Od. xv., 50:11.
"While no tempest blots your sky,
Drink, and throw the sportful dye:
But to Bacchus drench the ground,
Ere you push the goblet round;
Lest some fatal illness cry,
'Drink no more the cup of joy.'"
Addison.
Albert Barnes: Notes on the Bible - 1834
22:13: And behold ... - When they ought to give themselves to fasting and prayer, they gave themselves up to Rev_elry and riot.
Let us eat and drink - Saying, Let us eat and drink. That is, it is inevitable that we must soon die. The army of the Assyrian is approaching, and the city cannot stand against him. It is in vain to make a defense, and in vain to call upon God. Since we "must" soon die, we may as well enjoy life while it lasts. This is always the language of the epicure; and it seems to be the language of no small part of the world. Probably if the "real" feelings of the great mass of worldly people were expressed, they could not be better expressed than in this passage of Isaiah: 'We must soon die at all events. We cannot avoid that, for it is the common lot of all. And since we have been sent into a dying world; since we had no agency in being placed here; since it is impossible to pRev_ent this doom, we may as well "enjoy" life while it lasts, and give ourselves to pleasure, dissipation, and Rev_elry.
While we can, we will take our comfort, and when death comes we will submit to it, simply because we cannot avoid it.' Thus, while God calls people to repentance and seriousness; and while he would urge them, by the consideration that, this life is short, to prepare for a better life; and while he designs that the nearness of death should lead them to think solemnly of it, they abuse all His mercies, endeavor to thwart all His arrangements, and live and die like the brutes. This passage is quoted by Paul in his argument on the subject of the resurrection in Co1 15:32. Sentiments remarkably similar to this occur in the writings of the Greek and Roman poets. Among the Egyptians, the fact that life is short was urged as one argument for promoting soberness and temperance, and in order to produce this effect, it was customary at their feasts to have introduced, at some part of the entertainment, a wooden image of Osiris in the form of a human mummy standing erect, or lying on a bier, and to show it to each of the guests, warning him of his mortality, and of the transitory nature of human pleasures.
He was reminded that one day he would be like that; and was told that people 'ought to love one another, and to avoid those evils which tend to make them consider life too long, when in reality it is too short, and while enjoying the blessings of this life, to bear in mind that life was precarious, and that death would soon close all their comforts.' (See Wilkinson's "Ancient Egyptians," vol. ii. pp. 409-411.) With the Greeks and Romans, however, as well as the Jews in the time of Isaiah, the fact of the shortness of life was used to produce just the contrary effect - to prompt them to dissipation and licentiousness. The fact of the temporary pilgrimage of man served as an inducement to enjoy the pleasures of life while they lasted, since death was supposed to close the scene, and no prospect was held out of happiness in a future state. This sentiment was expressed in their songs at their entertainments to urge themselves on to greater indulgence in wine and in pleasure. Thus, in Anacreon, Ode 4:
Εις εαυτον
Ο δ ̓ Ερως χιτωνα δησας
Υπερ αυχενος παπυρῳ
Μεθυ μοι διηκονειτὀ
Τροχος αρματος γαροια
Βιοτος τρεχει κυλισθεις
Ολιγη δε κεισομεσθα
Κονις, οστεων λυθεντων
Τι σε δει λιθον μυριζειν;
Τι δε γῃ χεειν ματαια;
Εμε μαλλον, ως ετι ζω,
Μυριζον, καλει δ ̓ εταιρην.
Πριν, Ερως, εκει με απελθειο
Υπο νερτερων χορειας,
Σκεδασαι θελω μεριμνας.
Eis eauton
Ho d' Erō s chitō na dē esas
Huper auchenos papurō
Methu moi diē koneito.
Trochos armatos gar oia
Biotos trechei kulistheis
Oligē de keisomestha
Konis, osteō n luthentō n.
Ti se dei lithon murizein;
Ti de gē cheein mataia;
eme mallon, hō s eti zō,
Murizon, kalei d' hetairē n
Prin, Erō s, ekei me apelthein
Hupo nerterō n choreias,
Skedasai thelō merimnas.
'In decent robe behind him bound,
Cupid shall serve the goblet round;
For fast away our moments steal,
Like the swift chariot's rolling wheel;
The rapid course is quickly done,
And soon the race of life is run.
Then, then, alas! we droop, we die;
And sunk in dissolution lie:
Our frame no symmetry retains,
Nought but a little dust remains.
Why o'er the tomb are odors shed?
Why poured libations to the dead?
To me, far better, while I live,
Rich wines and balmy fragrance give.
Now, now, the rosy wreath prepare,
And hither call the lovely fair.
Now, while I draw my vital breath,
Ere yet I lead the dance of death,
For joy my sorrows I'll resign,
And drown my cares in rosy wine.'
A similar sentiment occurs in Horace. Odyssey iii. 13:
Huc vina, et unguente, et nimium bRev_is
Flores amoenos ferre jube rosae.
Dum res, et aetas, et sororum
Fila trium patiuntur atra.
And still more strikingly in Petronius, "Satyric." c. 34, "ad finem:"
Heu, heu, nos miseros, quam torus homuncio nil est!
Sic erimus cuncti, postquam nos auferat Orcus:
Ergo vivamus, dum licet esse, bene.
The same sentiments pRev_ailed among the Jews in the time of the author of the Book of Wisdom (Wisd. 11:1-9): 'Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave. For we are born at all adventure; and we shall be hereafter as though we had never been, for the breath in our nostrils is as smoke, and a little spark in the moving of our heart. Come on, therefore, let us enjoy the good things that are present; let us fill ourselves with costly wine and ointments, and let no flower of the spring pass by us; let us crown ourselves with rose buds before they be withered; let none of us go without his part of our voluptuousness; let us leave tokens of our joyfulness in every place.' It was with reference to such sentiments as these, that Dr. Doddridge composed that beautiful epigram which Dr. Johnson pronounced the finest in the English language:
'Live while you live,' the sacred preacher cries,
'And give to God each moment as it flies;'
'Live while you live,' the Epicure would say,
'And seize the pleasures of the present day.'
Lord, in my view, let both united be,
I live to pleasure when I live to thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: behold: Isa 5:12, Isa 21:4, Isa 21:5, Isa 56:12; Amo 6:3-7; Luk 17:26-29
let: Isa 56:12; Co1 15:32; Jam 5:5
Geneva 1599
22:13 And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us (p) eat and drink; for to morrow we shall die.
(p) Instead of repentance you were joyful and made great cheer, contemning the admonitions of the prophets saying Let us eat and drink for our prophets say that we will die tomorrow.
John Gill
22:13 And behold joy and gladness,.... As if it was a time of rejoicing, rather than of weeping and mourning; and as if they were at a festival, and in the greatest prosperity and liberty, and not besieged by a powerful army:
slaying oxen, and killing sheep: not for sacrifice, to make atonement for sin, as typical of the great sacrifice; but to eat, and that not as at ordinary meals, or merely for the support of life, but as at feasts, where, as there was great plenty, so luxury and intemperance were indulged; just as Belshazzar did, at the same time that Babylon was beset by the army of the Medes and Persians, Dan 5:1 so the Jews here, having taken the armour out of the treasury, and furnished the soldiers with them, and took care of provisions of bread and water, and having repaired and fortified the walls of the city, thought themselves secure, and gave up themselves to feasting, mirth, and pleasure: saying,
let us eat and drink, for tomorrow we shall die; which they said, not as believing their case to be desperate; that the next day, or in a few days, their city would be taken by the Assyrians, and they should be put to the sword, and therefore, since they had but a short life to live, they would live a merry one; but rather as not believing it, but scoffing at the prophet, and at the word of the Lord by him; as if they should say, the prophet says we shall die tomorrow, or we are in great danger of being suddenly destroyed; but let us not be dismayed at such words, and to show that we do not believe them, or if this is our case, let us take our fill of pleasure, while we may have it. This is the language of epicures, and of such that disbelieve the resurrection of the dead, and a future state, to whom the apostle applies the words in 1Cor 15:32.
John Wesley
22:13 Let us, &c. - A most perverse and desperate conclusion.
Robert Jamieson, A. R. Fausset and David Brown
22:13 Notwithstanding Jehovah's "call to mourning" (Is 22:12), many shall make the desperate state of affairs a reason for reckless revelry (Is 5:11-12, Is 5:14; Jer 18:12; 1Cor 15:32).
In Is 36:3, Is 36:22; Is 37:2, we find Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (Isa. 28:1-33:24); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib.
22:1422:14: Եւ այն յայտնեալ կայ յականջս Տեառն զօրութեանց. Զի ո՛չ թողցուն ձեզ մեղքդ այդոքիկ՝ մինչեւ մեռանիցիք ※ ասէ Տէր զօրութեանց[9814]։ [9814] Ոմանք. Զի ոչ թողուցուն ձեզ։
14 Բայց դա հասնելու է Զօրութիւնների Տիրոջ ականջին: «Եւ ձեր այդ մեղքերին մինչեւ ձեր մահը թողութիւն չի տրուելու», - ասում է Զօրութիւնների Տէրը:
14 Բայց զօրքերու Տէրոջը կողմանէ իմ ականջներուս յայտնուեցաւ թէ՝«Անշուշտ այս անօրէնութիւնը ձեզի պիտի չթողուի, Մինչեւ որ դուք մեռնիք»,Կ’ըսէ զօրքերու Տէր Եհովան։
Եւ այն յայտնեալ կայ յականջս [316]Տեառն զօրութեանց. Զի ոչ թողուցուն ձեզ մեղքդ այդոքիկ` մինչեւ մեռանիցիք, ասէ Տէր [317]զօրութեանց:

22:14: Եւ այն յայտնեալ կայ յականջս Տեառն զօրութեանց. Զի ո՛չ թողցուն ձեզ մեղքդ այդոքիկ՝ մինչեւ մեռանիցիք ※ ասէ Տէր զօրութեանց[9814]։
[9814] Ոմանք. Զի ոչ թողուցուն ձեզ։
14 Բայց դա հասնելու է Զօրութիւնների Տիրոջ ականջին: «Եւ ձեր այդ մեղքերին մինչեւ ձեր մահը թողութիւն չի տրուելու», - ասում է Զօրութիւնների Տէրը:
14 Բայց զօրքերու Տէրոջը կողմանէ իմ ականջներուս յայտնուեցաւ թէ՝«Անշուշտ այս անօրէնութիւնը ձեզի պիտի չթողուի, Մինչեւ որ դուք մեռնիք»,Կ’ըսէ զօրքերու Տէր Եհովան։
zohrab-1805▾ eastern-1994▾ western am▾
22:1422:14 И открыл мне в уши Господь Саваоф: не будет прощено вам это нечестие, доколе не умрете, сказал Господь, Господь Саваоф.
22:14 καὶ και and; even ἀνακεκαλυμμένα ανακαλυπτω uncover ταῦτά ουτος this; he ἐστιν ειμι be ἐν εν in τοῖς ο the ὠσὶν ους ear κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὅτι οτι since; that οὐκ ου not ἀφεθήσεται αφιημι dismiss; leave ὑμῖν υμιν you αὕτη ουτος this; he ἡ ο the ἁμαρτία αμαρτια sin; fault ἕως εως till; until ἂν αν perhaps; ever ἀποθάνητε αποθνησκω die
22:14 וְ wᵊ וְ and נִגְלָ֥ה niḡlˌā גלה uncover בְ vᵊ בְּ in אָזְנָ֖י ʔoznˌāy אֹזֶן ear יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service אִם־ ʔim- אִם if יְ֠כֻפַּר yᵊḵuppˌar כפר cover הֶ he הַ the עָוֹן֙ ʕāwˌōn עָוֹן sin הַ ha הַ the זֶּ֤ה zzˈeh זֶה this לָכֶם֙ lāḵˌem לְ to עַד־ ʕaḏ- עַד unto תְּמֻת֔וּן tᵊmuṯˈûn מות die אָמַ֛ר ʔāmˈar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
22:14. et revelata est in auribus meis Domini exercituum si dimittetur iniquitas haec vobis donec moriamini dicit Dominus Deus exercituumAnd the voice of the Lord of hosts was revealed in my ears: Surely this iniquity shall not be forgiven you till you die, saith the Lord God of hosts.
14. And the LORD of hosts revealed himself in mine ears, Surely this iniquity shall not be purged from you till ye die, saith the Lord, the LORD of hosts.
And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts:

22:14 И открыл мне в уши Господь Саваоф: не будет прощено вам это нечестие, доколе не умрете, сказал Господь, Господь Саваоф.
22:14
καὶ και and; even
ἀνακεκαλυμμένα ανακαλυπτω uncover
ταῦτά ουτος this; he
ἐστιν ειμι be
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ὅτι οτι since; that
οὐκ ου not
ἀφεθήσεται αφιημι dismiss; leave
ὑμῖν υμιν you
αὕτη ουτος this; he
ο the
ἁμαρτία αμαρτια sin; fault
ἕως εως till; until
ἂν αν perhaps; ever
ἀποθάνητε αποθνησκω die
22:14
וְ wᵊ וְ and
נִגְלָ֥ה niḡlˌā גלה uncover
בְ vᵊ בְּ in
אָזְנָ֖י ʔoznˌāy אֹזֶן ear
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
אִם־ ʔim- אִם if
יְ֠כֻפַּר yᵊḵuppˌar כפר cover
הֶ he הַ the
עָוֹן֙ ʕāwˌōn עָוֹן sin
הַ ha הַ the
זֶּ֤ה zzˈeh זֶה this
לָכֶם֙ lāḵˌem לְ to
עַד־ ʕaḏ- עַד unto
תְּמֻת֔וּן tᵊmuṯˈûn מות die
אָמַ֛ר ʔāmˈar אמר say
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
צְבָאֹֽות׃ פ ṣᵊvāʔˈôṯ . f צָבָא service
22:14. et revelata est in auribus meis Domini exercituum si dimittetur iniquitas haec vobis donec moriamini dicit Dominus Deus exercituum
And the voice of the Lord of hosts was revealed in my ears: Surely this iniquity shall not be forgiven you till you die, saith the Lord God of hosts.
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Adam Clarke: Commentary on the Bible - 1831
22:14: It was revealed in mine ears "The voice of Jehovah" - The Vulgate has vox Domini; as if in his copy he had read קול יהוה kol Yehovah; and in truth, without the word קול kol, voice, it is not easy to make out the sense of the passage; as appears from the strange versions which the rest of the ancients, (except the Chaldee), and many of the moderns, have given of it; as if the matter were revealed in or to the ears of Jehovah: εν τοις ωσι Κυριου, in the ears of the Lord, Septuagint. Vitringa translates it, Revelatus est in auribus meis Jehovah, "Jehovah hath revealed it in mine ears," and refers to Sa1 2:27; Sa1 3:21 : but the construction in those places is different, and there is no speech of God added; which here seems to want something more than the verb נגלה nigleh to introduce it. Compare Isa 5:9, where the text is still more imperfect.
The Lord God of hosts - אדני יהוה צבאות Adonai Yehovah tsebaoth. But אדני Adonai, Lord, is omitted by two of Kennicott's and De Rossi's MSS., and by two of my own; by three editions, and the Septuagint, Syriac and Arabic.
Albert Barnes: Notes on the Bible - 1834
22:14: It was Rev_ealed in mine ears, Surely this iniquity shall not be purged from you until ye die - That is, the sin is so aggravated that it shall never be expiated or pardoned. Few sins can be more aggravated than Rev_elry and riot, thoughtlessness and mirth over the grave. Nothing can show a more decided disregard of God, and nothing a more grovelling and sensual disposition. And yet, it is the common sin of the world; and there can be nothing more melancholy than that a race hastening to the grave should give itself to riot and dissipation. One would think that the prospect of a speedy and certain death would deter people from sin. But the very Rev_erse is true. The nearer they approach death, the more reckless and abandoned do they often become. The "strength and power" of depravity is thus shown in the fact that people can sin thus when near the grave, and with the most fearful warnings and assurances that they are soon to go down to eternal wo.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: it was: Isa 5:9; Sa1 9:15; Amo 3:7
Surely: Num 15:25-31; Sa1 3:14; Eze 24:13; Joh 8:21-24; Heb 10:26, Heb 10:27; Rev 22:11, Rev 22:12
John Gill
22:14 And it was revealed in my ears by the Lord of hosts,.... Both what they said in the preceding verse Is 22:13, their profane, impious, and scoffing language; which perhaps was not expressed by words, but said in their hearts, and which God the searcher of hearts knew, and revealed it to the prophet; and also what he determined to do upon this, which is afterwards said, which being a purpose within himself, could not be known without a divine revelation; so the Targum,
"the prophet said, with mine ears I was hearing, when this was decreed from before the Lord of hosts;''
namely, that their iniquity should not be forgiven; the Vulgate Latin version is, "the voice of the Lord of hosts is revealed in mine ears"; saying what is expressed in the next clause: but the Septuagint, and Arabic versions, understand it of the ears of Lord of hosts himself: and Aben Ezra thinks the word "ani" or "I" is wanting, and so Kimchi; and that the words should be rendered thus, "it was revealed in mine ears, I am the Lord of hosts": and so it is by some others, "it was revealed in the ears of me, the Lord of hosts" (q), or, "of the Lord of hosts"; the wickedness, profaneness, and luxury of the people; the cry of their sins came up into the ears of the Lord of hosts, and therefore he determined to do what he next declares:
Surely this iniquity shall not be purged from you till ye die; it being of heinous nature, so daring, insolent, and affronting, such a contempt of God and his word, and discovering such impenitence and hardness of heart, it should not be expiated by any sacrifice whatever; not by the day of atonement, nor death itself, as the Jews from hence fancy; in short, it should not be forgiven, neither in this world, nor in that to come; for if not till they died, then not after, where there is no repentance, nor remission; see Mt 12:32 the words are in the form of an oath, "if this iniquity be purged, or expiated", &c. (r); the Lord swears to it, that it never should be pardoned, but they should die in it; as a corporeal, so an eternal death. The Targum interprets it of the second death; that is, as Kimchi explains it, the death of the soul in the world to come; see Rev_ 21:8,
saith the Lord God of hosts; and therefore this would certainly be the case; for his word and oath are his two immutable things, in which it is impossible for him to lie.
(q) "et revelabitur in auribus meis Domini exercituum", Montanus; "et revelatum in auribus Domini", &c. Musculus. (r) "si exibitur", Pagninus, Montanus, Piscator; "si expietur", Junius & Tremellius.
John Wesley
22:14 'Till ye die - You shall feel the sad effects of this, as long as you live.
22:1522:15: Ա՛յսպէս ասէ Տէր Տէր Սաբաւովթ. Գնա՛ դու եւ մո՛ւտ ՚ի դիւա՛ն անդր առ Սոմնաս հանդերձապետ, եւ ասասցես ցնա[9815]. [9815] Ոմանք. Այսպէս ասէ Տէր զօրութեանց. Գնա՛։
15 Այսպէս է ասում Զօրութիւնների Տէրը. «Դու գնա՛, մտի՛ր դիւան, Սոմնաս հանդերձապետի մօտ, եւ ասա՛ նրան.
15 Զօրքերու Եհովա Տէրը այսպէս ըսաւ.«Գնա՛ ու պալատին հրամանատարին, Սեբնա գանձապետին* քով մտիր ու ըսէ՛
Այսպէս ասէ Տէր Տէր Սաբաւովթ. Գնա դու եւ մուտ ի դիւան անդր առ Սոմնաս հանդերձապետ, եւ ասասցես ցնա:

22:15: Ա՛յսպէս ասէ Տէր Տէր Սաբաւովթ. Գնա՛ դու եւ մո՛ւտ ՚ի դիւա՛ն անդր առ Սոմնաս հանդերձապետ, եւ ասասցես ցնա[9815].
[9815] Ոմանք. Այսպէս ասէ Տէր զօրութեանց. Գնա՛։
15 Այսպէս է ասում Զօրութիւնների Տէրը. «Դու գնա՛, մտի՛ր դիւան, Սոմնաս հանդերձապետի մօտ, եւ ասա՛ նրան.
15 Զօրքերու Եհովա Տէրը այսպէս ըսաւ.«Գնա՛ ու պալատին հրամանատարին, Սեբնա գանձապետին* քով մտիր ու ըսէ՛
zohrab-1805▾ eastern-1994▾ western am▾
22:1522:15 Так сказал Господь, Господь Саваоф: ступай, пойди к этому царедворцу, к Севне, начальнику дворца [и скажи ему]:
22:15 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth πορεύου πορευομαι travel; go εἰς εις into; for τὸ ο the παστοφόριον παστοφοριον to; toward Σομναν σομνας the ταμίαν ταμιας and; even εἰπὸν επω say; speak αὐτῷ αυτος he; him
22:15 כֹּ֥ה kˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service לֶךְ־ leḵ- הלך walk בֹּא֙ bˌō בוא come אֶל־ ʔel- אֶל to הַ ha הַ the סֹּכֵ֣ן ssōḵˈēn סכן serve הַ ha הַ the זֶּ֔ה zzˈeh זֶה this עַל־ ʕal- עַל upon שֶׁבְנָ֖א ševnˌā שֶׁבְנָא Shebna אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
22:15. haec dicit Dominus Deus exercituum vade ingredere ad eum qui habitat in tabernaculo ad Sobnam praepositum templiThus saith the Lord God of hosts: Go, get thee in to him that dwelleth in the tabernacle, to Sobna who is over the temple: and thou shalt say to him:
15. Thus saith the Lord, the LORD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, ,
Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, [even] unto Shebna, which [is] over the house:

22:15 Так сказал Господь, Господь Саваоф: ступай, пойди к этому царедворцу, к Севне, начальнику дворца [и скажи ему]:
22:15
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
πορεύου πορευομαι travel; go
εἰς εις into; for
τὸ ο the
παστοφόριον παστοφοριον to; toward
Σομναν σομνας the
ταμίαν ταμιας and; even
εἰπὸν επω say; speak
αὐτῷ αυτος he; him
22:15
כֹּ֥ה kˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
לֶךְ־ leḵ- הלך walk
בֹּא֙ bˌō בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
סֹּכֵ֣ן ssōḵˈēn סכן serve
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
עַל־ ʕal- עַל upon
שֶׁבְנָ֖א ševnˌā שֶׁבְנָא Shebna
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
22:15. haec dicit Dominus Deus exercituum vade ingredere ad eum qui habitat in tabernaculo ad Sobnam praepositum templi
Thus saith the Lord God of hosts: Go, get thee in to him that dwelleth in the tabernacle, to Sobna who is over the temple: and thou shalt say to him:
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jfb▾ 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
15-25. Министру двора царя Езекии, Севне, пророк возвещает пленение в Месопотамии. На место Севны будет назначен богобоязненный муж Елиаким, который будет опорою для царя и для своего собственного семейства.

Этому - выражение с опенком презрения.

Начальнику дворца - т. е. к министру двора, самому ближайшему к царю человеку (Ис 36:3; 37:2; ср. 3: Цар 4:6; 8:3: и 2: Пар 26:21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, 16 What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth a habitation for himself in a rock? 17 Behold, the LORD will carry thee away with a mighty captivity, and will surely cover thee. 18 He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord's house. 19 And I will drive thee from thy station, and from thy state shall he pull thee down. 20 And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: 21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. 23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. 24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. 25 In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the LORD hath spoken it.
We have here a prophecy concerning the displacing of Shebna, a great officer at court, and the preferring of Eliakim to the post of honour and trust that he was in. Such changes are common in the courts of princes; it is therefore strange that so much notice should be taken of it by the prophet here; but by the accomplishment of what was foretold concerning these particular persons God designed to confirm his word in the mouth of Isaiah concerning other and greater events; and it is likewise to show that, as God has burdens in store for those nations and kingdoms abroad that are open enemies to his church and people, so he has for those particular persons at home that are false friends to them and betray them. It is likewise a confirmation in general of the hand of divine Providence in all events of this kind, which to us seem contingent and to depend upon the wills and fancies of princes. Promotion comes not from the east, nor from the west, nor from the south; but God is the Judge, Ps. xxv. 6, 7. It is probable that this prophecy was delivered at the same time with that in the former part of the chapter, and began to be fulfilled before Sennacherib's invasion; for now Shebna was over the house, but then Eliakim was (ch. xxxvi. 3); and Shebna, coming down gradually, was only scribe. Here is,
I. The prophecy of Shebna's disgrace. He is called this treasurer, being entrusted with the management of the revenue; and he is likewise said to be over the house, for such was his boundless ambition and covetousness that less than two places, and those two of the greatest importance at court, would not satisfy him. It is common for self-seeking men thus to grasp at more than they can manage, and so the business of their places is neglected, while the pomp and profit of them wholly engage the mind. It does not appear what were the particular instances of Shebna's mal-administration, for which Isaiah is here sent to prophesy against him; but the Jews say, "He kept up a traitorous correspondence with the king of Assyria, and was in treaty with him to deliver the city into his hands." However this was, it should seem that he was a foreigner (for we never read of the name of his father) and that he was an enemy to the true interests of Judah and Jerusalem: it is probable that he was first preferred by Ahaz. Hezekiah was himself an excellent prince; but the best masters cannot always be sure of good servants. We have need to pray for princes, that they may be wise and happy in the choice of those they trust. These were times of reformation, yet Shebna, a bad man, complied so far as to keep his places at court; and it is probable that many others did like him, for which reason Sennacherib is said to have been sent against a hypocritical nation, ch. x. 6. In this message to Shebna we have,
1. A reproof of his pride, vanity, and security (v. 16): "What hast thou here, and whom hast thou here? What a mighty noise and bustle dost thou make! What estate has thou here, that thou was born to? Whom hast thou here, what relations, that thou art allied to? Art thou not of mean and obscure original, filius populi--a mere plebeian, that comest we know not whence? What is the meaning of this then, that thou hast built thyself a fine house, hast graved thyself a habitation?" So very nice and curious was it that it seemed rather to be the work of an engraver than of a mason or carpenter; and it seemed engraven in a rock, so firmly was it founded and so impregnable was it. "Nay, thou hast hewed thee out a sepulchre," as if he designed that his pomp should survive his funeral. Though Jerusalem was not the place of his father's sepulchres (as Nehemiah called it with a great deal of tenderness, Neh. ii. 3), he designed it should be the place of his own, and therefore set up a monument for himself in his life-time, set it up on high. Those that make stately monuments for their pride forget that, how beautiful soever they appear outwardly, within they are full of dead men's bones. But it is a pity that the grave-stone should forget the grave.
2. A prophecy of his fall and the sullying of his glory. (1.) That he should not quickly be displaced and degraded (v. 19): I will drive thee from thy station. High places are slippery places; and those are justly deprived of their honour that are proud of it and puffed up with it, and deprived of their power that do hurt with it. God will do it, who shows himself to be God by looking upon proud men and abasing them, Job xl. 11, 12. To this v. 25 refers. "The nail that is now fastened in the sure place (that is, Shebna, who thinks himself immovably fixed in his office) shall be removed, and cut down, and fall." Those are mistaken who think any place in this world a sure place, or themselves as nails fastened in it; for there is nothing here but uncertainty. When the nail falls the burden that was upon it is cut off; when Shebna was disgraced all that had a dependence upon him fell into contempt too. Those that are in high places will have many hanging upon them as favourites whom they are proud of and trust to; but they are burdens upon them, and perhaps with their weight break the nail, and both fall together, and by deceiving ruin one another--the common fate of great men and their flatterers, who expect more from each other than either performs. (2.) That after a while he should not only be driven from his station, but driven from his country: The Lord will carry thee away with the captivity of a mighty man, v. 17, 18. Some think the Assyrians seized him, and took him away, because he had promised to assist them and did not, but appeared against them: or perhaps Hezekiah, finding out his treachery, banished him, and forbade him ever to return; or he himself, finding that he had become obnoxious to the people, withdrew into some other country, and there spent the rest of his days in meanness and obscurity. Grotius thinks he was stricken with a leprosy, which was a disease commonly supposed to come from the immediate hand of God's displeasure, particularly for the punishment of the proud, as in the case of Miriam and Uzziah; and by reason of this disease he was tossed like a ball out of Jerusalem. Those who, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many who have thought themselves fastened like a nail may come to be tossed like a ball; for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will therefore send him into a large country, where he shall have room to wander, but never find the way back again; for there he shall die, and lay his bones there, and not in the sepulchre he had hewn out for himself. And there the chariots which had been the chariots of his glory, in which he had rattled about the streets of Jerusalem, and which he took into banishment with him, should but serve to upbraid him with his former grandeur, to the shame of his lord's house, of the court of Ahaz, who had advanced him.
II. The prophecy of Eliakim's advancement, v. 20, &c. He is God's servant, has approved himself faithfully so in other employments, and therefore God will call him to this high station. Those that are diligent in doing the duty of a low sphere stand fairest for preferment in God's books. Eliakim does not undermine Shebna, nor make an interest against him, nor does he intrude into his office; but God calls him to it: and what God calls us to we may expect he will own us in. It is here foretold, 1. That Eliakim should be put into Shebna's place of lord-chamberlain of the household, lord-treasurer, and prime-minister of state. The prophet must tell Shebna this, v. 21. "He shall have thy robe, the badge of honour, and thy girdle, the badge of power; for he shall have thy government." To hear of it would be a great mortification to Shebna, much more to see it. Great men, especially if proud men, cannot endure their successors. God undertakes the doing of it, not only because he would put it into the heart of Hezekiah to do it, and his hand must be acknowledged guiding the hearts of princes in placing and displacing men (Prov. xxi. 1), but because the powers that are, subordinate as well as supreme, are ordained of God. It is God that clothes princes with their robes, and therefore we must submit ourselves to them for the Lord's sake and with an eye to him, 1 Pet. ii. 13. And, since it is he that commits the government into their hand, they must administer it according to his will, for his glory; they must judge for him by whom they judge and decree justice, Prov. viii. 15. And they may depend upon him to furnish them for what he calls them to, according to this promise: I will clothe him; and then it follows, I will strengthen him. Those that are called to places of trust and power should seek unto God for grace to enable them to do the duty of their places; for that ought to be their chief care. Eliakim's advancement is further described by the laying of the key of the house of David upon his shoulders, v. 22. Probably he carried a golden key upon his shoulder as a badge of his office, or had one embroidered upon his cloak or robe, to which this alludes. Being over the house, and having the key delivered to him, as the seals are to the lord-keeper, he shall open and none shall shut, shut and none shall open. He had access to the house of the precious things, the silver, and the gold, and the spices; and to the house of the armour and the treasures (ch. xxxix. 2), and disposed of the stores there as he thought fit for the public service. He put whom he pleased into the inferior offices and turned out whom he pleased. Our Lord Jesus describes his own power as Mediator by an allusion to this (Rev. iii. 7), that he has the key of David, wherewith he opens and no man shuts, he shuts and no man opens. His power in the kingdom of heaven, and in the ordering of all the affairs of that kingdom, is absolute, irresistible, and uncontrollable. 2. That he should be fixed and confirmed in that office. He shall have it for life, and not durante bene placito--during pleasure (v. 23): I will fasten him as a nail in a sure place, not to be removed or cut down. Thus lasting shall the honour be that comes from God to all those who use it for him. Our Lord Jesus is as a nail in a sure place: his kingdom cannot be shaken, and he himself is still the same. 3. That he should be a great blessing in his office; and it is this that crowns the favours here conferred upon him. God makes his name great, for he shall be a blessing, Gen. xii. 2. (1.) He shall be a blessing to his country (v. 21): He shall be a father to the inhabitants of Jerusalem and to the house of Judah. he shall take care not only of the affairs of the king's household, but of all the public interests in Jerusalem and Judah. Note, Rulers should be fathers to those that are under their government, to teach them with wisdom, rule them with love, and correct what is amiss with tenderness, to protect them and provide for them, and be solicitous about them as a man is for his own children and family. It is happy with a people when the court, the city, and the country, have no separate interests, but all centre in the same, so that the courtiers are true patriots, and whom the court blesses the country has reason to bless too; and when those who are fathers to Jerusalem, the royal city, are no less so to the house of Judah. (2.) He shall be a blessing to his family (v. 23, 24): He shall be for a glorious throne to his father's house. The consummate wisdom and virtue which recommended him to this great trust made him the honour of his family, which probably was very considerable before, but now became much more so. Children should aim to be a credit to their parents and relations. The honour men reflect upon their families by their piety and usefulness is more to be valued than that which they derive from their families by their names and titles. Eliakim being preferred, all the glory of his father's house was hung upon him; they all made their court to him, and his brethren's sheaves bowed to his. Observe, The glory of this world gives a man no intrinsic worth or excellency; it is but hung upon him as an appurtenance, and it will soon drop from him. Eliakim was compared to a nail in a sure place, in pursuance of which comparison all the relations of his family (which, it is likely, were numerous, and that was the glory of it) are said to have a dependence upon him, as in a house the vessels that have handles to them are hung up upon nails and pins. It intimates likewise that he shall generously take care of them all, and bear the weight of that care: All the vessels, not only the flagons, but the cups, the vessels of small quantity, the meanest that belong to his family, shall be provided for by him. See what a burden those bring upon themselves that undertake great trusts; they little think how many and how much will hand upon them if they resolve to be faithful in the discharge of their trust. Our Lord Jesus, having the key of the house of David, is as a nail in a sure place, and all the glory of his father's house hangs upon him, is derived from him, and depends upon him; even the meanest that belong to his church are welcome to him, and he is able to bear the stress of them all. That soul cannot perish, nor that concern fall to the ground, though ever so weighty, that is by faith hung upon Christ.
Adam Clarke: Commentary on the Bible - 1831
22:15: Go - unto Shebna - The following prophecy concerning Shebna seems to have very little relation to the foregoing, except that it might have been delivered about the same time; and Shebna might be a principal person among those whose luxury and profaneness is severely reprehended by the prophet in the conclusion of that prophecy, Isa 22:11-14.
Shebna the scribe, mentioned in the history of Hezekiah, chap. 36, seems to have been a different person from this Shebna, the treasurer or steward of the household, to whom this prophecy relates. The Eliakim here mentioned was probably the person who, at the time of Sennacherib's invasion, was actually treasurer, the son of Hilkiah. If so, this prophecy was delivered, as the preceding, (which makes the former part of the chapter), plainly was, some time before the invasion of Sennacherib. As to the rest, history affords us no information.
"And say unto him" - Here are two words lost out of the text, which are supplied by two of Dr. Kennicott's MSS., one ancient, which read ואמרת אליו veamarta elaiv, and thou shalt say unto him; by the Septuagint, και ειπον αυτῳ, and in the same manner by all the ancient versions. It is to be observed that this passage is merely historical, and does not admit of that sort of ellipsis by which in the poetical parts a person is frequently introduced speaking, without the usual notice, that what follows was delivered by him.
Albert Barnes: Notes on the Bible - 1834
22:15
Thus saith the Lord God of hosts - (see the note at Isa 1:9).
Go, get thee - Hebrew, 'Go, come to.' This was one of the instances in which the prophets were directed to go personally, and even at the hazard of their life, to those who were high in office, and to denounce on them the divine judgment for their sins.
Unto this treasurer - (הסכן hassokē n). The Vulgate renders this, 'To him who dwells in the tabernacle.' The Septuagint renders it, Εἰς τὸ παστοφό rion Eis to pastophorion, denoting properly what is borne into a recess, cell, or chapel, and referring properly to a place where an idol was placed in a temple; and then any recess, or chamber, as a treasury, and referring here to the room which the treasurer of the temple occupied. The Hebrew word שׁכן shâ kan means "to dwell with anyone;" then to be an associate or friend, and hence, the participle is applied to one entrusted with the care of anything, a steward, a treasurer. Jerome explains this in his Commentary as meaning, 'go to him who dwells in the tabernacle, which in Hebrew is called Sochen.' He understands by this some room, or recess in the temple, where the treasurer or the prefect of the temple dwelt. Our translators have expressed probably the true sense by the word 'treasurer.'
Which is over the house - That is, either who is over the temple, or over the palace. I understand it of the latter. Shebna was not high priest, and the expression, 'over the house,' more properly denotes one who had the rule of the palace, or who was the principal minister of the king. See Kg1 18:3 : 'And Ahab called Obadiah, which was the governor of his house.' What was the offence or crime of Shebna, it is impossible to say. The Jewish commentators say that he was intending to betray the city to Sennacherib, but although this is possible it has no direct proof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: treasurer: Ch1 27:25; Act 8:27
Shebna: Isa 36:3, Isa 37:2; Kg2 18:18, Kg2 18:37, Kg2 19:2
which: Kg1 4:6; Kg2 10:5
Carl Friedrich Keil and Franz Delitzsch
22:15
"Thus spake the Lord, Jehovah of hosts, Go, get thee to that steward there, to Shebna the house-mayor. What has thou here, and whom hast thou here, that thou hast hewn thyself out a sepulchre here, hewing out his sepulchre high up, digging himself a dwelling in rocks? Behold, Jehovah hurleth thee, hurling with a man's throw, and graspeth thee grasping. Coiling, He coileth thee a coil, a ball into a land far and wide; there shalt thou die, and thither the chariots of thy glory, thou shame of the house of thy lord! And I thrust thee from thy post, and from thy standing-place he pulleth thee down." לך־בּ, go, take thyself in - not into the house, however, but into the present halting-place. It is possible, at the same time, that the expression may simply mean "take thyself away," as in Gen 45:17 and Ezek 3:4. The preposition אל is interchanged with על, which more commonly denotes the coming of a stronger man upon a weaker one (1Kings 12:12), and is here used to designate the overwhelming power of the prophet's word. "That steward there:" this expression points contemptuously to the position of the minister of the court as one which, however high, was a subordinate one after all. We feel at once, as we read this introduction to the divine address, that insatiable ambition was one of the leading traits in Shebna's character. What Isaiah is to say to Shebna follows somewhat abruptly. The words "and say to him," which are added in the Septuagint, naturally suggest themselves. The question, What hast thou to do here, and whom hast thou to bury here? is put with a glance at Shebna's approaching fate. This building of a sepulchre was quite unnecessary; Shebna himself would never lie there, nor would he be able to bury his relations there. The threefold repetition of the word "here" (poh) is of very incisive force: it is not here that he will stay - here, where he is even now placing himself on a bier, as if it were his home. The participles חצבי and חקקי (with chirek compaginis: see on Ps 113:1-9) are also part of the address. The third person which is introduced here is syntactically regular, although the second person is used as well (Is 23:2-3; Hab 2:15). Rock-tombs, i.e., a collection of tombs in the form of chambers in the rocks, were indeed to be found to the east of Jerusalem, on the western slope of the Mount of Olives, and in the wall of rock to the west of Jerusalem; but the word mârom ("high up"), in connection with the threefold "here" (poh), and the contemptuous "that administrator there," warrants us in assuming that mârom refers to "the height of the sepulchres of the sons of David" (2Chron 32:33), i.e., the eastern slope of Zion, where the tombs of the kings were excavated in the rocks.
So high did Shebna stand, and so great did he think himself, that he helped after his death to rest among kings, and by no means down at the bottom. But how he deceived himself! Jehovah would hurl him far away (tūl, to be long; pilpel, to throw or stretch out to a distance),
(Note: In the later form of the language, this verbal stem signifies generally to move onward; hence tiyyūl, motion, or a walk, and metaltelı̄n, furniture, i.e., moveable goods.)
גּבר טלטלה. This is either equivalent to גּבר טלטלת טלטלה, with a man's throw (Rosenmller), or גּבר is in apposition to Jehovah (Gesenius and Knobel). As taltēlah stands too baldly if the latter be adopted, for which reason the vocative rendering "O man," which is found in the Syriac, does not commend itself, and as such an elliptical combination of the absolute with the genitive is by no means unusual (e.g., Prov 22:21; Jer 10:10), we give the preference to the former. Jerome's rendering, "as they carry off a cock," which he obtained from the mouth of his Hebraeus, cannot be taken into consideration at all; although it has been retained by Schegg (see Geiger, Lesestcke aus der Mischna, p. 106). The verb עטה does not give a suitable sense as used in Jer 43:12, where it merely signifies to cover one's self, not to wrap up; nor can we obtain one from 1Kings 15:19; 1Kings 25:14; 1Kings 14:32, since the verbal forms which we find there, and which are to be traced to עיט (from which comes עיט, a bird of prey), and not to עטה, signify "to rush upon anything" (when construed with either בּ or אל). It is better, therefore, to take it, as Michaelis, Rosenmller, Knobel, and others do, in the sense of grasping or laying hold of. On the other hand, tzânaph, which is applied in other instances to the twisting of a turban, also signifies to wrap up, make up into a bundle, or coil up. And caddūr, like tzenēphâh, signifies that into which Shebna would be coiled up; for the Caph is not to be taken in a comparative sense, since the use of caddūr in the sense of globus or sphaera is established by the Talmud (see at Job 15:24), whereas the Arabic daur only means gyrus, periodus. Shebna is made into a round coil, or ball, which is hurled into a land stretching out on both sides, i.e., over the broad surface of Mesopotamia, where he flies on farther and farther, without meeting with any obstacle whatever.
(Note: Compare the old saying, "The heart of man is an apple driven by a tempest over an open plain.")
He comes thither to die - he who, by his exaggeration and abuse of his position, has not only dishonoured his office, but the Davidic court as well; and thither do his state carriages also come. There can be no doubt that it was by the positive command of Jehovah that Isaiah apostrophized the proud and wealthy Shebna with such boldness and freedom as this. And such freedom was tolerated too. The murder or incarceration of a prophet was a thing of rare occurrence in the kingdom of Judah before the time of Manasseh. In order to pave the way for the institution of another in Shebna's office, the punishment of deposition, which cannot be understood in any other way than as preceding the punishment of banishment, is placed at the close of the first half of the prophecy. The subject in Is 22:19 is not the king, as Luzzatto supposes, but Jehovah, as in Is 22:19 (compare Is 10:12).
Geneva 1599
22:15 Thus saith the Lord GOD of hosts, Go, repair to this (q) treasurer, [even] to Shebna, who [is] over the house, [and say],
(q) Because the Hebrew word also signifies one who nourishes and cherishes, there are those of the scholars who think that this wicked man nourished a secret friendship with the Assyrians and Egyptians to betray the Church and to provide for himself against all dangers: in the mean season he packed craftily, and got of the best offices into his hand under Hezekiah, ever aspiring to the highest.
John Gill
22:15 Thus saith the Lord God of hosts, Go,.... These words are spoken to the prophet, bidding him go to Shebna's house; so the Arabic version, "go to the house"; or however, by some means or other, let him know that he should be displaced, and turned out of his office, and another put in his room:
get thee unto this treasurer; or governor, as the Targum; treasurer in the house of King Hezekiah, as Kimchi: the word has the signification of profit; and Jarchi, from the Talmud (s), calls him master of the profits; that is, of the profits and revenues belonging to the king; though, perhaps, he sought more his own profit and advantage than the king's: it has also the signification of danger, and so may be rendered, "this dangerous" man to the king and state. The Jews say (t) he entered into conspiracy with some others in Jerusalem, to deliver up the city and king into the hands of Sennacherib. It is also used for a cherisher or nourisher, 3Kings 1:2 and may be understood of him, as a cherisher and encourager of the scoffers before mentioned, and a fomenter of secret conspiracies against the king and the city. Some render it, "this Sochenite", so called from the place of his birth, or from whence he came; and the Jews (u) say he came from Sochen, a place in Egypt; and he seems by what follows to have been a foreigner, and not an inhabitant of Jerusalem; nor is it likely that he should be twice described by his office:
even unto Shebna, which is over the house; that is, over the king's house, so Kimchi; the steward, that had the ordering of all the affairs civil and domestic in it, which was a very high post; he had the keys of the money, stores, and provisions in it; see Is 22:22. The Vulgate Latin version calls him the governor of the temple; so Jarchi understands it, that he was over the house of the sanctuary, the temple; some Jewish writers say he was a high priest; and others that he was an "amarcal" (w), which was a name of office in the temple, a governor there, that had the keys of the stores in it:
and say; this is not in the text, but is supplied; the message to him follows.
(s) T. Bab. Sanhedrin, fol. 26. 2. (t) Jarchi & Kimchi in loc. & Sanhedrin, ib. col. 1. (u) Vajikra Rabba, sect. 5. fol. 150. 2. (w) Ibid.
Robert Jamieson, A. R. Fausset and David Brown
22:15 PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Is 22:15-25)
Go, get thee unto--rather, "Go in to" (that is, into the house to).
treasurer--"him who dwells in the tabernacle" [JEROME]; namely, in a room of the temple set apart for the treasurer. Rather, "the king's friend," or "principal officer of the court" (3Kings 4:5; 3Kings 18:3; 1Chron 27:33, "the king's counsellor") [MAURER]. "This" is prefixed contemptuously (Ex 32:1).
unto Shebna--The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.
22:1622:16: Զի՞ եկեալ ես այսր. եւ զի՞նչ խնդիր է քո աստ. զի փորեցեր դու քեզ աստ գերեզման, եւ արարեր քեզ յա՛րկ ՚ի վիմիդ[9816]։ [9816] Ոմանք. Եկեալ ես այսր դու... եւ արարեր դու քեզ յարկ։
16 “Ինչո՞ւ ես եկել այստեղ, ի՞նչն է բերել քեզ այստեղ. դու քեզ համար գերեզման ես փորել այստեղ, ժայռի մէջ քեզ համար օթեւան ես շինել”»:
16 ‘Դուն հոս ի՞նչ ունիս եւ հոս ո՞վ ունիս, Որ հոս քեզի գերեզման փորեցիր. Ո՛վ դուն, որ քու գերեզմանդ բարձր տեղ կը փորես Ու քեզի վէմի մէջ բնակարան կը շինես*’։
Զի՞ եկեալ ես այսր, եւ զի՞նչ խնդիր է քո աստ. զի փորեցեր դու քեզ աստ գերեզման, [318]եւ արարեր քեզ յարկ ի վիմիդ:

22:16: Զի՞ եկեալ ես այսր. եւ զի՞նչ խնդիր է քո աստ. զի փորեցեր դու քեզ աստ գերեզման, եւ արարեր քեզ յա՛րկ ՚ի վիմիդ[9816]։
[9816] Ոմանք. Եկեալ ես այսր դու... եւ արարեր դու քեզ յարկ։
16 “Ինչո՞ւ ես եկել այստեղ, ի՞նչն է բերել քեզ այստեղ. դու քեզ համար գերեզման ես փորել այստեղ, ժայռի մէջ քեզ համար օթեւան ես շինել”»:
16 ‘Դուն հոս ի՞նչ ունիս եւ հոս ո՞վ ունիս, Որ հոս քեզի գերեզման փորեցիր. Ո՛վ դուն, որ քու գերեզմանդ բարձր տեղ կը փորես Ու քեզի վէմի մէջ բնակարան կը շինես*’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1622:16 что у тебя здесь, и кто здесь у тебя, что ты здесь высекаешь себе гробницу? Он высекает себе гробницу на возвышенности, вырубает в скале жилище себе.
22:16 τί τις.1 who?; what? σὺ συ you ὧδε ωδε here καὶ και and; even τί τις.1 who?; what? σοί σοι you ἐστιν ειμι be ὧδε ωδε here ὅτι οτι since; that ἐλατόμησας λατομεω cut σεαυτῷ σεαυτου of yourself ὧδε ωδε here μνημεῖον μνημειον memorial; tomb καὶ και and; even ἐποίησας ποιεω do; make σεαυτῷ σεαυτου of yourself ἐν εν in ὑψηλῷ υψηλος high; lofty μνημεῖον μνημειον memorial; tomb καὶ και and; even ἔγραψας γραφω write σεαυτῷ σεαυτου of yourself ἐν εν in πέτρᾳ πετρα.1 cliff; bedrock σκηνήν σκηνη tent
22:16 מַה־ mah- מָה what לְּךָ֥ llᵊḵˌā לְ to פֹה֙ fˌō פֹּה here וּ û וְ and מִ֣י mˈî מִי who לְךָ֣ lᵊḵˈā לְ to פֹ֔ה fˈō פֹּה here כִּֽי־ kˈî- כִּי that חָצַ֧בְתָּ ḥāṣˈavtā חצב hew לְּךָ֛ llᵊḵˈā לְ to פֹּ֖ה pˌō פֹּה here קָ֑בֶר qˈāver קֶבֶר grave חֹצְבִ֤י ḥōṣᵊvˈî חצב hew מָרֹום֙ mārôm מָרֹום high place קִבְרֹ֔ו qivrˈô קֶבֶר grave חֹקְקִ֥י ḥōqᵊqˌî חקק engrave בַ va בְּ in † הַ the סֶּ֖לַע ssˌelaʕ סֶלַע rock מִשְׁכָּ֥ן miškˌān מִשְׁכָּן dwelling-place לֹֽו׃ lˈô לְ to
22:16. quid tu hic aut quasi quis hic quia excidisti tibi hic sepulchrum excidisti in excelso memoriam diligenter in petra tabernaculum tibiWhat dost thou here, or as if thou wert somebody here? for thou hast hewed thee out a sepulchre here, thou hast hewed out a monument carefully in a high place, a dwelling for thyself in a rock.
16. What doest thou here? and whom hast thou here, that thou hast hewed thee out here a sepulchre? hewing him out a sepulchre on high, graving an habitation for himself in the rock!
What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, [as] he that heweth him out a sepulchre on high, [and] that graveth an habitation for himself in a rock:

22:16 что у тебя здесь, и кто здесь у тебя, что ты здесь высекаешь себе гробницу? Он высекает себе гробницу на возвышенности, вырубает в скале жилище себе.
22:16
τί τις.1 who?; what?
σὺ συ you
ὧδε ωδε here
καὶ και and; even
τί τις.1 who?; what?
σοί σοι you
ἐστιν ειμι be
ὧδε ωδε here
ὅτι οτι since; that
ἐλατόμησας λατομεω cut
σεαυτῷ σεαυτου of yourself
ὧδε ωδε here
μνημεῖον μνημειον memorial; tomb
καὶ και and; even
ἐποίησας ποιεω do; make
σεαυτῷ σεαυτου of yourself
ἐν εν in
ὑψηλῷ υψηλος high; lofty
μνημεῖον μνημειον memorial; tomb
καὶ και and; even
ἔγραψας γραφω write
σεαυτῷ σεαυτου of yourself
ἐν εν in
πέτρᾳ πετρα.1 cliff; bedrock
σκηνήν σκηνη tent
22:16
מַה־ mah- מָה what
לְּךָ֥ llᵊḵˌā לְ to
פֹה֙ fˌō פֹּה here
וּ û וְ and
מִ֣י mˈî מִי who
לְךָ֣ lᵊḵˈā לְ to
פֹ֔ה fˈō פֹּה here
כִּֽי־ kˈî- כִּי that
חָצַ֧בְתָּ ḥāṣˈavtā חצב hew
לְּךָ֛ llᵊḵˈā לְ to
פֹּ֖ה pˌō פֹּה here
קָ֑בֶר qˈāver קֶבֶר grave
חֹצְבִ֤י ḥōṣᵊvˈî חצב hew
מָרֹום֙ mārôm מָרֹום high place
קִבְרֹ֔ו qivrˈô קֶבֶר grave
חֹקְקִ֥י ḥōqᵊqˌî חקק engrave
בַ va בְּ in
הַ the
סֶּ֖לַע ssˌelaʕ סֶלַע rock
מִשְׁכָּ֥ן miškˌān מִשְׁכָּן dwelling-place
לֹֽו׃ lˈô לְ to
22:16. quid tu hic aut quasi quis hic quia excidisti tibi hic sepulchrum excidisti in excelso memoriam diligenter in petra tabernaculum tibi
What dost thou here, or as if thou wert somebody here? for thou hast hewed thee out a sepulchre here, thou hast hewed out a monument carefully in a high place, a dwelling for thyself in a rock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Севна, как заключают некоторые на основании его имени - не еврейского, - был чужестранец и ему не подобало устраивать себе гробницу в скалах близ Иерусалима, где, может быть, находились гробницы царей (к западу от Иерусалима).
Adam Clarke: Commentary on the Bible - 1831
22:16: A sepulcher on high - in a rock - It has been observed before, on Isaiah 14, that persons of high rank in Judea, and in most parts of the east, were generally buried in large sepulchral vaults, hewn out in the rock for the use of themselves and their families. The vanity of Shebna is set forth by his being so studious and careful to have his sepulcher on high - in a lofty vault; and that probably in a high situation, that it might be more conspicuous. Hezekiah was buried, למעלה lemalah, εν αναβασει, Sept.: in the chiefest, says our translation; rather, in the highest part of the sepulchres of the sons of David, to do him the more honor, Ch2 32:33. There are some monuments still remaining in Persia of great antiquity, called Naksi Rustam, which give one a clear idea of Shebna's pompous design for his sepulcher. They consist of several sepulchers, each of them hewn in a high rock near the top; the front of the rock to the valley below is adorned with carved work in relievo, being the outside of the sepulcher. Some of these sepulchers are about thirty feet in the perpendicular from the valley, which is itself perhaps raised above half as much by the accumulation of the earth since they were made. See the description of them in Chardin, Pietro della Valle, Thevenot, and Kempfer. Diodorus Siculus, lib. 17, mentions these ancient monuments, and calls them the sepulchres of the kings of Persia. - L.
Albert Barnes: Notes on the Bible - 1834
22:16: What hast thou here? - This verse contains a severe repoof of the pride and ostentation of Shebna, and of his expectation that he would be buried where be had built his own tomb. It also contains an "implied" declaration that he would not be permitted to lie there, but would be removed to a distant land to be buried in some less honorable manner. It is probable that Isaiah met him when he was at the sepulchre which he had made, and addressed this language to him there: 'What hast thou here? What right to expect that thou wilt be buried here, or why do you erect this splendid sepulchre, as if you were a holy man, and God would allow you to lie here?' Probably his sepulchre had been erected among the sepulchres of holy people, and perhaps in some part of the royal burying place in Jerusalem.
And whom hast thou here? - Who among the dead that are entombed here are connected with you, that you should deem yourself entitled to lie with them? If this was the royal cemetery, these words might be designed to intimate that he had no connection with the royal family; and thus his building a tomb there was an evidence of vain glory, and of an attempt to occupy a place, even in death, to which he had no title.
That thou hast hewed thee out a sepulchre here - Sepulchres were hewn or cut out of rocks (see the note at Isa 14:9). It was usual also for princes and rich people to have their sepulchres or tombs constructed while they were themselves alive (see Mat 27:60). Shebna was doubtless a man of humble birth, none of whose ancestors or family had been honored with a burial in the royal cemetery, and hence, the prophet reproves his pride in expecting to repose with the royal dead.
He that heweth him out a sepulchre on high - On some elevated place, that it might be more conspicuous. Thus Hezekiah Ch2 32:33 was buried 'in the chiefest of the sepulchres of the sons of David.' Hebrew, במעלה bema‛ ă lē h - 'In the highest.' Septuagint, Ἐν ἀναβάσει en anabasei. Such sepulchres are still found in Persia. They consist of several tombs, each hewn in a high rock near the top, the front of the rock being adorned with figures in relievo. 'Sepulchres of this kind are remarkably exemplified in the very ancient tombs excavated in the cliffs of the mountain of sepulchres at Naksh-i-Roustan, a full description of which may be found in Sir Robert Ker Porter's "Travels." They are excavated in an almost perpendicular cliff of about 300 feet high. There are two rows, of which the uppermost are the most ancient and interesting, presenting highly sculptured fronts about fifty-three feet broad, crowned by a representation of an act of Sabean worship. To the lowest of them, which, however, he describes as not less than sixty feet from the ground, Sir Robert could gain access only by being drawn up by means of a rope fastened around his waist, by some active natives who had contrived to clamber up to the ledge in front of the tomb. These appear to be royal sepulchres, and probably not later than the time of the kings of Persia mentioned in Scripture.' ("Pict. Bible.") Two objects were probably contemplated by such sepulchres. One was security from desecration. The other was ostentation - sepulchres thus excavated furnishing an opportunity for the display of architectural taste in front, and being conspicuous objects. Such sepulchres are found at Petra (see the notes at Isa 16:1), and it is probable that Shebna sought this kind of immortality. - Many a man who has done nothing to deserve celebrity by his noble deeds while living, seeks it by the magnificence of his tomb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: What hast: Isa 52:5; Mic 2:10
hewed: There are some monuments still remaining in Persia, of great antiquity, says Bp. Lowth, called Naksi Rustam, which give a clear idea of Shebna's pompous design for his sepulchre. They consist of several sepulchres, each of them hewn in a high rock near the top. The front of the rock to the valley below is adorned with carved work in relief, being the outside of the sepulchre. Some of these sepulchres are about thirty feet in the perpendicular from the valley, which is itself raised perhaps about half as much by the accumulation of the earth since they were made. Isa 14:18; Sa2 18:18; Ch2 16:14; Job 3:14; Mat 27:60
as he: or, O he
Geneva 1599
22:16 What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre (r) here, [as] he that heweth him out a sepulchre on high, [and] that cut out an habitation (s) for himself in a rock?
(r) Meaning, that he was a stranger, and came up of nothing.
(s) While he thought to make his name immortal by his famous sepulchre, he died most miserably among the Assyrians.
John Gill
22:16 What hast thou here?.... In the king's house, or in Jerusalem; what business hast thou here? thou art unworthy of such an office, nor shalt thou long continue in it; what inheritance hast thou here? thou art an alien from the commonwealth of Israel and hast no estate or possession in the land:
and whom hast thou here? of thy family and kindred; what ancestors hast thou? where did they live or die, and were buried? what children hast thou to succeed thee in honour and estate? or what relations to be interred, when deceased, in thy grave, that thou hast made such a provision as follows? and it may be observed, that wherever he is spoken of, the name of his father is never mentioned. Aben Ezra's gloss is, who hast thou here of thy family that can help thee? his fall and ruin being at hand:
that thou hast hewed thee out a sepulchre here; in the city of Jerusalem, or near it; the Jews say (x), among the sepulchres of the kings of the house of David; as if he thought to live and die here, and so had provided a sepulchre for himself and family, to lie in great pomp and splendour, like the kings and princes of the earth:
as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock; where sepulchres, as well as palaces, used to be built; see Mt 27:60 and great men, especially the Egyptians, used to build sepulchres like to palaces; though it may be observed, that the word "as" is not in the text; and the words may be understood of Shebna's hewing out a sepulchre in some high place near Jerusalem, and building a fine house upon a rock there; and which may design either one and the same thing, a grave or sepulchre being called a house, Job 30:23 or two different things, a sepulchre to be buried in when dead, and a palace to dwell in while living; and so the words may be rendered thus (y), "O he that heweth himself", &c.; "O he that graveth an habitation", &c.; so the Syriac version, "O thou that hewest thy sepulchre on high", &c.
(x) T. Bab. Sanhedrin fol. 26. 2. (y) "O caedens, &c. O statuens", &c. Junius & Tremellius.
John Wesley
22:16 What - What right hast thou to this place and office? Whom - What kindred or relations? For the Jews say, he was a stranger by birth; which is the more probable, because his pedigree is not mentioned in any of those places of scripture where he is named. On high - In an high and eminent place. An habitation - He erected a stately house to live in, and a stately sepulchre to receive him when he died. And these two are fitly joined together, because their sepulchres were commonly built in or near their houses. A rock - A fit place both for strength and state.
Robert Jamieson, A. R. Fausset and David Brown
22:16 What . . . whom--The prophet accosts Shebna at the very place where he was building a grand sepulcher for himself and his family (compare Is 14:18; Gen. 23:1-20; Gen 49:29; Gen 50:13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &c., seeing that thou art soon to be deposed from office and carried into captivity? [MAURER].
on high--Sepulchres were made in the highest rocks (2Chron 32:33, Margin).
habitation for himself--compare "his own house" (Is 14:18).
22:1722:17: Ահաւասիկ Տէր զօրութեանց հանցէ՛ եւ սատակեսցէ զքեզ ա՛յր դու, եւ հանցէ՛ զպատմուճան քո[9817]. [9817] Ոմանք. Ահաւադիկ Տէր զօ՛՛։ Ոմանք. Եւ հանցէ զպսակդ քո. (18) եւ զպատմուճան փառաց քոց։
17 Ահաւասիկ Զօրութիւնների Տէրը դուրս պիտի հանի ու սպանի քեզ, ո՛վ մարդ, պիտի մերկացնի քեզ քո պատմուճանից եւ փառապսակից:
17 Ահա Տէրը քեզ պիտի նետէ ուժգնօրէն Եւ քեզ բոլորովին պիտի ծածկէ։
Ահաւասիկ Տէր զօրութեանց հանցէ եւ սատակեսցէ զքեզ, այր դու, եւ հանցէ զպատմուճան քո, եւ զպսակդ փառաց քոց:

22:17: Ահաւասիկ Տէր զօրութեանց հանցէ՛ եւ սատակեսցէ զքեզ ա՛յր դու, եւ հանցէ՛ զպատմուճան քո[9817].
[9817] Ոմանք. Ահաւադիկ Տէր զօ՛՛։ Ոմանք. Եւ հանցէ զպսակդ քո. (18) եւ զպատմուճան փառաց քոց։
17 Ահաւասիկ Զօրութիւնների Տէրը դուրս պիտի հանի ու սպանի քեզ, ո՛վ մարդ, պիտի մերկացնի քեզ քո պատմուճանից եւ փառապսակից:
17 Ահա Տէրը քեզ պիտի նետէ ուժգնօրէն Եւ քեզ բոլորովին պիտի ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1722:17 Вот, Господь перебросит тебя, как бросает сильный человек, и сожмет тебя в ком;
22:17 ἰδοὺ ιδου see!; here I am δὴ δη in fact κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐκβαλεῖ εκβαλλω expel; cast out καὶ και and; even ἐκτρίψει εκτριβω man; husband καὶ και and; even ἀφελεῖ αφαιρεω take away τὴν ο the στολήν στολη robe σου σου of you; your
22:17 הִנֵּ֤ה hinnˈē הִנֵּה behold יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מְטַלְטֶלְךָ֔ mᵊṭalṭelᵊḵˈā טול cast טַלְטֵלָ֖ה ṭalṭēlˌā טַלְטֵלָה hurling גָּ֑בֶר gˈāver גֶּבֶר vigorous man וְ wᵊ וְ and עֹטְךָ֖ ʕōṭᵊḵˌā עטה grasp עָטֹֽה׃ ʕāṭˈō עטה grasp
22:17. ecce Dominus asportari te faciet sicut asportatur gallus gallinacius et quasi amictum sic sublevabit teBehold the Lord will cause thee to be carried away, as a cock is carried away, and he will lift thee up as a garment.
17. Behold, the LORD will hurl thee away violently as a man; yea, he will wrap thee up closely.
Behold, the LORD will carry thee away with a mighty captivity, and will surely cover thee:

22:17 Вот, Господь перебросит тебя, как бросает сильный человек, и сожмет тебя в ком;
22:17
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐκβαλεῖ εκβαλλω expel; cast out
καὶ και and; even
ἐκτρίψει εκτριβω man; husband
καὶ και and; even
ἀφελεῖ αφαιρεω take away
τὴν ο the
στολήν στολη robe
σου σου of you; your
22:17
הִנֵּ֤ה hinnˈē הִנֵּה behold
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מְטַלְטֶלְךָ֔ mᵊṭalṭelᵊḵˈā טול cast
טַלְטֵלָ֖ה ṭalṭēlˌā טַלְטֵלָה hurling
גָּ֑בֶר gˈāver גֶּבֶר vigorous man
וְ wᵊ וְ and
עֹטְךָ֖ ʕōṭᵊḵˌā עטה grasp
עָטֹֽה׃ ʕāṭˈō עטה grasp
22:17. ecce Dominus asportari te faciet sicut asportatur gallus gallinacius et quasi amictum sic sublevabit te
Behold the Lord will cause thee to be carried away, as a cock is carried away, and he will lift thee up as a garment.
17. Behold, the LORD will hurl thee away violently as a man; yea, he will wrap thee up closely.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Как бросает сильный человек - в переводе с евр. "без жалости, о сильный человек!..." Здесь ирония по отношению к Севне, который считал себя особенно сильным и прочным на своем важном месте.

Как меч - правильнее читать: "как мяч".

Земля обширная - вероятно, Месопотамия.

Колесницы. После упоминания о смерти странно как-то упоминание об имуществе Севны. Поэтому очень вероятно предположение Condamin'a, что здесь в евр. тексте первоначально было поставлено слово chever - гроб (в настоящем же тексте стоит слово rechev - колесница). В таком случае вторую половину 18-го стиха можно перевести так: "там ты умрешь, там будет твоя великолепная (ирония!) гробница, о стыд дома твоего господина!"
Adam Clarke: Commentary on the Bible - 1831
22:17: Cover thee - That is, thy face. This was the condition of mourners in general, and particularly of condemned persons. See Est 6:12; Est 7:8.
Albert Barnes: Notes on the Bible - 1834
22:17: Behold, the Lord will carry thee away - Of the historical fact here referred to we have no other information. To what place he was to be carried, we know not. It is probable, however, that it was to Assyria.
With a mighty captivity - Hebrew, גבר geber - 'Of a man,' or perhaps, 'O man.' If it means 'the captivity of a man,' the sense is, a strong, irresistible, mighty captivity where the word "man" is emphatic, and means such as a mighty man would make. Compare Job 38:3 : 'Gird up now thy loins like a man.' The margin reads this, he 'who covered thee with an excellent covering, and clothed thee gorgeously, shall surely turn and toss thee.' But the text conveys more nearly the idea of the Hebrew word, which denotes the action of "casting away, or throwing" from one as a man throws a stone. See the same use of the word טול ṭ û l in Sa1 18:2; Sa1 20:33; Jer 17:13; Jer 22:26, Jer 22:28; Jon 1:5, Jon 1:12, Jon 1:16. "And will surely cover thee." 'Thy face,' says Lowth, for this was the condition of mourners. The Chaldee is, 'Shall cover thee with confusion.' So Vitringa, who supposes that it means that although Shebna was endeavoring to rear a monument that should perpetuate his name and that of his family, God would cover them with ignominy, and reduce them to their primitive, obscure, and humble condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: will carry: etc. or, who covered thee with an excellent covering, and clothed thee gorgeously, shall surely violently turn, etc. Isa 22:18
a mighty captivity: Heb. the captivity of a man
cover: Est 7:8; Job 9:24; Jer 14:3
John Gill
22:17 Behold, the Lord will carry thee away with a mighty captivity,.... Or with the captivity of a man; so the Targum, of a mighty man, Sennacherib king of Assyria; who, as the Jews say (z), when he went from Jerusalem, upon the rumour of Tirhakah king of Ethiopia coming against him, carried away Shebna and his company, as with an inundation: or as a man is carried captive, whose captivity is harder, and more severe and cruel, than a woman's, as the Rabbins (a) observe; a woman finding more mercy in captivity usually than a man does. Some of the Jewish writers render the word "geber" a cock, as they do elsewhere; and gloss it, as a cock is carried away, and goes from place to place (b); and so the Vulgate Latin version,
"behold, the Lord shall cause thee to be carried away, as a cock is carried away;''
but it seems best, with Aben Ezra and Kimchi, to read the word "man" in the vocative case; the Lord will carry thee away, "O man", O mighty man (c); as mighty a man as thou art in office, in power, in riches, God shall carry thee away with the greatest ease imaginable:
and will surely cover thee: or, "in covering cover thee"; with confusion, as the Targum. Jarchi says the word has the signification of flying; and so interprets it, he shall cause thee to fly like a bird into captivity; that is, very speedily and swiftly. The Rabbins gather from hence that Shebna was struck with leprosy, because the leper was obliged to put a covering upon his upper lip; and this sense is embraced by Grotius; but the allusion seems to be to persons in disgrace, or condemned to die, whose faces used to be covered, Esther 7:8.
(z) Seder Olam Rabba, c. 23. p. 64. (a) T. Bab. Sanhedrin, fol. 26. 2. (b) Jarchi in loc. Vajikra Rabba, sect. 5. fol. 150. 2. (c) "O vir poteus", Grotius; "O tu heros", Tigurine version.
John Wesley
22:17 Will carry - Will cause thee to be carried into captivity by a strong hand. Cover - This may be an allusion to the ancient custom of covering the faces of condemned persons.
Robert Jamieson, A. R. Fausset and David Brown
22:17 carry . . . away with . . . captivity--rather, "will cast thee away with a mighty throw" [MAURER]. "Mighty," literally, "of a man" (so Job 38:3).
surely cover--namely, with shame, where thou art rearing a monument to perpetuate thy fame [VITRINGA]. "Rolling will roll thee," that is, will continually roll thee on, as a ball to be tossed away [MAURER]. Compare Is 22:18.
22:1822:18: եւ զպսակդ փառաց քոց. եւ ընկեսցէ՛ զքեզ յերկիրն մեծ եւ յանչափ, եւ ա՛նդ մեռանիցիս. եւ արասցէ զկառսն քո զգեղեցիկս յանարգութիւն, եւ զտուն իշխանութեան քոյ ՚ի կոխումն։
18 Քեզ պիտի նետի մեծ ու անսահման երկիրը, եւ այնտեղ դու պիտի մեռնես. քո շքեղ կառքերը անարգանքի առարկայ պիտի դարձնի, քո իշխանական տունը ոտնատակ պիտի տայ:
18 Անշուշտ գնդակի պէս Լայնատարած երկիր մը պիտի գլորէ քեզ Դուն հոն պիտի մեռնիս Եւ քու փառքիդ կառքերը հոն պիտի մնան, Ո՛վ* քու տիրոջդ տանը անարգանքը։
եւ ընկեսցէ զքեզ յերկիրն մեծ եւ յանչափ, եւ անդ մեռանիցիս. եւ արասցէ զկառսն քո զգեղեցիկս յանարգութիւն, եւ զտուն իշխանութեան քո ի կոխումն:

22:18: եւ զպսակդ փառաց քոց. եւ ընկեսցէ՛ զքեզ յերկիրն մեծ եւ յանչափ, եւ ա՛նդ մեռանիցիս. եւ արասցէ զկառսն քո զգեղեցիկս յանարգութիւն, եւ զտուն իշխանութեան քոյ ՚ի կոխումն։
18 Քեզ պիտի նետի մեծ ու անսահման երկիրը, եւ այնտեղ դու պիտի մեռնես. քո շքեղ կառքերը անարգանքի առարկայ պիտի դարձնի, քո իշխանական տունը ոտնատակ պիտի տայ:
18 Անշուշտ գնդակի պէս Լայնատարած երկիր մը պիտի գլորէ քեզ Դուն հոն պիտի մեռնիս Եւ քու փառքիդ կառքերը հոն պիտի մնան, Ո՛վ* քու տիրոջդ տանը անարգանքը։
zohrab-1805▾ eastern-1994▾ western am▾
22:1822:18 свернув тебя в сверток, бросит тебя, как меч, в землю обширную; там ты умрешь, и там великолепные колесницы твои будут поношением для дома господина твоего.
22:18 καὶ και and; even τὸν ο the στέφανόν στεφανος.1 wreath; laurel σου σου of you; your τὸν ο the ἔνδοξον ενδοξος glorious καὶ και and; even ῥίψει ριπτω fling; disperse σε σε.1 you εἰς εις into; for χώραν χωρα territory; estate μεγάλην μεγας great; loud καὶ και and; even ἀμέτρητον αμετρητος and; even ἐκεῖ εκει there ἀποθανῇ αποθνησκω die καὶ και and; even θήσει τιθημι put; make τὸ ο the ἅρμα αρμα chariot σου σου of you; your τὸ ο the καλὸν καλος fine; fair εἰς εις into; for ἀτιμίαν ατιμια dishonor καὶ και and; even τὸν ο the οἶκον οικος home; household τοῦ ο the ἄρχοντός αρχων ruling; ruler σου σου of you; your εἰς εις into; for καταπάτημα καταπατημα trampling; treading
22:18 צָנֹ֤וף ṣānˈôf צנף wrap יִצְנָפְךָ֙ yiṣnāfᵊḵˌā צנף wrap צְנֵפָ֔ה ṣᵊnēfˈā צְנֵפָה winding כַּ ka כְּ as † הַ the דּ֕וּר ddˈûr דּוּר circle אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth רַחֲבַ֣ת raḥᵃvˈaṯ רָחָב wide יָדָ֑יִם yāḏˈāyim יָד hand שָׁ֣מָּה šˈāmmā שָׁם there תָמ֗וּת ṯāmˈûṯ מות die וְ wᵊ וְ and שָׁ֨מָּה֙ šˈāmmā שָׁם there מַרְכְּבֹ֣ות markᵊvˈôṯ מֶרְכָּבָה chariot כְּבֹודֶ֔ךָ kᵊvôḏˈeḵā כָּבֹוד weight קְלֹ֖ון qᵊlˌôn קָלֹון dishonour בֵּ֥ית bˌêṯ בַּיִת house אֲדֹנֶֽיךָ׃ ʔᵃḏōnˈeʸḵā אָדֹון lord
22:18. coronans coronabit te tribulatione quasi pilam mittet te in terram latam et spatiosam ibi morieris et ibi erit currus gloriae tuae ignominia domus Domini tuiHe will crown thee with a crown of tribulation, he will toss thee like a ball into a large and spacious country: there shalt thou die, and there shall the chariot of thy glory be, the shame of the house of thy Lord.
18. He will surely turn and toss thee like a ball into a large country; there shalt thou die, and there shall be the chariots of thy glory, thou shame of thy lord’s house.
He will surely violently turn and toss thee [like] a ball into a large country: there shalt thou die, and there the chariots of thy glory [shall be] the shame of thy lord' s house:

22:18 свернув тебя в сверток, бросит тебя, как меч, в землю обширную; там ты умрешь, и там великолепные колесницы твои будут поношением для дома господина твоего.
22:18
καὶ και and; even
τὸν ο the
στέφανόν στεφανος.1 wreath; laurel
σου σου of you; your
τὸν ο the
ἔνδοξον ενδοξος glorious
καὶ και and; even
ῥίψει ριπτω fling; disperse
σε σε.1 you
εἰς εις into; for
χώραν χωρα territory; estate
μεγάλην μεγας great; loud
καὶ και and; even
ἀμέτρητον αμετρητος and; even
ἐκεῖ εκει there
ἀποθανῇ αποθνησκω die
καὶ και and; even
θήσει τιθημι put; make
τὸ ο the
ἅρμα αρμα chariot
σου σου of you; your
τὸ ο the
καλὸν καλος fine; fair
εἰς εις into; for
ἀτιμίαν ατιμια dishonor
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
ἄρχοντός αρχων ruling; ruler
σου σου of you; your
εἰς εις into; for
καταπάτημα καταπατημα trampling; treading
22:18
צָנֹ֤וף ṣānˈôf צנף wrap
יִצְנָפְךָ֙ yiṣnāfᵊḵˌā צנף wrap
צְנֵפָ֔ה ṣᵊnēfˈā צְנֵפָה winding
כַּ ka כְּ as
הַ the
דּ֕וּר ddˈûr דּוּר circle
אֶל־ ʔel- אֶל to
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
רַחֲבַ֣ת raḥᵃvˈaṯ רָחָב wide
יָדָ֑יִם yāḏˈāyim יָד hand
שָׁ֣מָּה šˈāmmā שָׁם there
תָמ֗וּת ṯāmˈûṯ מות die
וְ wᵊ וְ and
שָׁ֨מָּה֙ šˈāmmā שָׁם there
מַרְכְּבֹ֣ות markᵊvˈôṯ מֶרְכָּבָה chariot
כְּבֹודֶ֔ךָ kᵊvôḏˈeḵā כָּבֹוד weight
קְלֹ֖ון qᵊlˌôn קָלֹון dishonour
בֵּ֥ית bˌêṯ בַּיִת house
אֲדֹנֶֽיךָ׃ ʔᵃḏōnˈeʸḵā אָדֹון lord
22:18. coronans coronabit te tribulatione quasi pilam mittet te in terram latam et spatiosam ibi morieris et ibi erit currus gloriae tuae ignominia domus Domini tui
He will crown thee with a crown of tribulation, he will toss thee like a ball into a large and spacious country: there shalt thou die, and there shall the chariot of thy glory be, the shame of the house of thy Lord.
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Albert Barnes: Notes on the Bible - 1834
22:18: He will surely violently turn - Lowth has well expressed the sense of this:
He will whirl thee round and round, and cast thee away.
Thus it refers to the action of throwing a stone with a "sling," when the sling is whirled round and round several times before the string is let go, in order to increase the velocity of the stone. The idea is here, that God designed to cast him into a distant land, and that he would give such an "impulse" to him that he would be sent afar, so far that he would not be able to return again.
Like a ball - A stone, ball, or other projectile that is cast from a sling.
Into a large country - Probably Assyria. When this was done we have no means of determining.
And there the chariots of glory shall be the shame of thy lord's house - Lowth renders this,
- And there shall thy glorious chariots
Become the shame of the house of thy lord.
Noyes renders it,
There shall thy splendid chariots perish,
Thou disgrace of the house of thy lord.
The Chaldee renders it, 'And there the chariots of thy glory shall be converted into ignominy, because thou didst not preserve the glory of the house of thy lord.' Probably the correct interpretation is that which regards the latter part of the verse, 'the shame of thy lord's house,' as an address to him as the shame or disgrace of Ahaz, who had appointed him to that office, and of Hezekiah, who had continued him in it. The phrase 'the chariots of thy glory,' means splendid or magnificent chariots; and refers doubtless to the fact that in Jerusalem he had affected great pride and display, and had, like many weak minds, sought distinction by the splendor of his equipage. The idea here is, that the 'chariot of his glory,' that is, the vehicle in which he would ride, would be in a distant land, not meaning that in that land he would ride in chariots as magnificent as those which he had in Jerusalem, but that he would be conveyed there, and probably be borne in an ignominous manner, instead of the splendid mode in which he was carried in Jerusalem. The Jews say that when he left Jerusalem to deliver it into the hands of the enemy, they asked him where his army was; and when he said that they had turned back, they said, 'thou hast mocked us;' and that there-upon they bored his heels, and tied him to the tails of horses, and that thus he died.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: surely: Isa 17:13; Amo 7:17
a large country: Heb. a land large of spaces
Geneva 1599
22:18 With violence he will surely turn and toss thee [like] a ball into a wide country: there shalt thou die, and there the chariots of thy glory [shall be] the (t) shame of thy lord's house.
(t) Signifying that whatever dignity the wicked attain to, at length it will turn to the shame of those princes by whom they are preferred.
John Gill
22:18 He will surely violently turn and toss thee,.... Or, "wrapping he will wrap thee with a wrapping"; as anything is wrapped up close and round, either to be more commodiously carried, or more easily tossed: or, "rolling he will roll thee with a rolling" (d); that is, roll thee over and over again, till brought to a place appointed:
like a ball into a large country; where there is nothing to stop it; and being cast with a strong hand, runs a great way, and with prodigious swiftness; and signifies, that Shebna's captivity was inevitable, which he could not escape; that he was no more in the hands of the Lord than a ball in the hands of a strong man; and could as easily, and would be, hurled out of his place, into a distant country, as a ball, well wrapped, could be thrown at a great distance by a strong arm; and that this his captivity would be swift and sudden; and that he should be carried into a large country, and at a distance. Jarchi says Casiphia (e), a place mentioned in Ezra 8:17. Aben Ezra interprets it of Babylon, which seems likely.
There shalt thou die: in that large and distant country; and not at Jerusalem, where he had built a magnificent sepulchre for himself and family:
and there the chariots of thy glory; shall cease and be no more; he should not have them along with him to ride in pomp and state, and to show his glory and grandeur, as he had done in Jerusalem. We connect this with the following clause, and supply it thus,
shall be the shame of thy lord's house; as if the chariots and coaches of state he had rode in were to the reproach of the king his master; who had made such an ill choice of a steward of his house, or prime minister of state, and had advanced such a worthless creature to such a dignity; but it may be better supplied thus, without being so strictly connected with the other clause, and which is more agreeable to the accents, "O thou, the shame of thy lord's house" (f); a disgrace and dishonour to Ahaz, who perhaps put him in his office; and to Hezekiah, that continued him in it. The Jews say he was brought to a very shameful end; they say (g), that when he went out of the city of Jerusalem, in order to deliver Hezekiah's forces into the hands of the enemy, Gabriel shut the gate before his army; to whom the enemy said, where's thy army? he replied, they are turned back; say they, thou hast mocked us: upon which they bored his heels, and fastened him to the tails of horses, and drew him upon thorns and briers. So says Kimchi, instead of chariots of glory, he thought they would give him, they put him to shame, binding him to the tails of horses.
(d) "cidarizando cidarizabit te cidari", Forerius; as the priest's linen mitre, Lev. xvi. 4. which was wrapped about his head, so Ben Melech; or any turban, such as were used in the eastern countries; signifying, that he should be rolled up like this, or any such like round thing, and carried away. (e) So in Vajikra, sect. 5. fol. 150. 3. (f) "tu, O dedecus domus domini tui", Tigurine version; "O ignominia", &c. Junius & Tremellius, Piscator. (g) T. Bab. Sanhedrin, fol 26. 1, 2.
John Wesley
22:18 Thy chariots - Thy glorious chariots where thou didst ride in great state at Jerusalem, shall be turned into shame to thyself, and to thy master.
Robert Jamieson, A. R. Fausset and David Brown
22:18 violently turn and toss--literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [MAURER]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [LOWTH].
large country--perhaps Assyria.
chariots . . . shall be the shame of thy lord's house--rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [NOYES]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.
22:1922:19: Եւ մերժեսջի՛ր ՚ի պետութենէ քումմէ, եւ ՚ի հաստատութենէ քումմէ[9818]։ [9818] Ոմանք. Եւ մերժեսցիս ՚ի պե՛՛։
19 Քո դիրքից ու աստիճանից պիտի զրկուես:
19 Ու քու պաշտօնէդ քեզ պիտի վռնտեմ, Քու աստիճանէդ քեզ պիտի զրկեմ։
Եւ մերժեսջիր ի պետութենէ քումմէ եւ`` ի հաստատութենէ քումմէ:

22:19: Եւ մերժեսջի՛ր ՚ի պետութենէ քումմէ, եւ ՚ի հաստատութենէ քումմէ[9818]։
[9818] Ոմանք. Եւ մերժեսցիս ՚ի պե՛՛։
19 Քո դիրքից ու աստիճանից պիտի զրկուես:
19 Ու քու պաշտօնէդ քեզ պիտի վռնտեմ, Քու աստիճանէդ քեզ պիտի զրկեմ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1922:19 И столкну тебя с места твоего, и свергну тебя со степени твоей.
22:19 καὶ και and; even ἀφαιρεθήσῃ αφαιρεω take away ἐκ εκ from; out of τῆς ο the οἰκονομίας οικονομια administration σου σου of you; your καὶ και and; even ἐκ εκ from; out of τῆς ο the στάσεώς στασις stance; standoff σου σου of you; your
22:19 וַ wa וְ and הֲדַפְתִּ֖יךָ hᵃḏaftˌîḵā הדף push מִ mi מִן from מַּצָּבֶ֑ךָ mmaṣṣāvˈeḵā מַצָּב standing place וּ û וְ and מִ mi מִן from מַּעֲמָֽדְךָ֖ mmaʕᵃmˈāḏᵊḵˌā מַעֲמָד standing יֶהֶרְסֶֽךָ׃ yehersˈeḵā הרס tear down
22:19. et expellam te de statione tua et de ministerio tuo deponam teAnd I will drive thee out from thy station, and depose thee from thy ministry.
19. And I will thrust thee from thine office, and from thy station shall he pull thee down.
And I will drive thee from thy station, and from thy state shall he pull thee down:

22:19 И столкну тебя с места твоего, и свергну тебя со степени твоей.
22:19
καὶ και and; even
ἀφαιρεθήσῃ αφαιρεω take away
ἐκ εκ from; out of
τῆς ο the
οἰκονομίας οικονομια administration
σου σου of you; your
καὶ και and; even
ἐκ εκ from; out of
τῆς ο the
στάσεώς στασις stance; standoff
σου σου of you; your
22:19
וַ wa וְ and
הֲדַפְתִּ֖יךָ hᵃḏaftˌîḵā הדף push
מִ mi מִן from
מַּצָּבֶ֑ךָ mmaṣṣāvˈeḵā מַצָּב standing place
וּ û וְ and
מִ mi מִן from
מַּעֲמָֽדְךָ֖ mmaʕᵃmˈāḏᵊḵˌā מַעֲמָד standing
יֶהֶרְסֶֽךָ׃ yehersˈeḵā הרס tear down
22:19. et expellam te de statione tua et de ministerio tuo deponam te
And I will drive thee out from thy station, and depose thee from thy ministry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:19: I will drive thee - אהרסך ehersecha, in the first person, Syr. Vulg.
Albert Barnes: Notes on the Bible - 1834
22:19: And from thy state - From thy office; thy place of trust and responsibility.
Shall he pull thee down - That is, "God" shall do it. The prophet here uses the third person instead of the first. Such a change of person is very common in the writings of the prophets (see Stuart's "Heb. Gram." 563-565, sixth Ed.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: Job 40:11, Job 40:12; Psa 75:6, Psa 75:7; Eze 17:24; Luk 1:52
John Gill
22:19 And I will drive thee from thy station,.... Or thou shalt be driven from it, according to my word; this is said by the prophet, and expresses his being degraded from his office by the king, according to the will of God:
and from thy state shall he pull thee down; either the king his master, or the Lord, who, by his providence, would so order it, that it should be: the phrases express indignation and force, and an entire removal of him from all offices in the king's house or government; for it does not at all seem likely, what is commonly suggested, that he was removed from his office of treasurer, or steward of the king's house, and put into a lower office, and made a scribe, as he is called, Is 37:2 besides, the words preceding show that he should be carried captive into another land.
John Wesley
22:19 He - The Lord; such sudden changes of persons being very usual in these writings.
Robert Jamieson, A. R. Fausset and David Brown
22:19 state--office.
he--God. A similar change of persons occurs in Is 34:16.
22:2022:20: Եւ եղիցի յաւուր յայնմիկ՝ կոչեցից զծառա՛յ իմ զԵղիակիմ Քեղկեայ,
20 Այն օրը պիտի կանչեմ իմ ծառայ Եղիակիմին՝ Քեղկիայի որդուն,
20 Այն օրը պիտի կանչեմ իմ ծառաս, Քեղկիայի որդին՝ Եղիակիմը՝
Եւ եղիցի յաւուր յայնմիկ` կոչեցից զծառայ իմ զԵղիակիմ Քեղկեայ:

22:20: Եւ եղիցի յաւուր յայնմիկ՝ կոչեցից զծառա՛յ իմ զԵղիակիմ Քեղկեայ,
20 Այն օրը պիտի կանչեմ իմ ծառայ Եղիակիմին՝ Քեղկիայի որդուն,
20 Այն օրը պիտի կանչեմ իմ ծառաս, Քեղկիայի որդին՝ Եղիակիմը՝
zohrab-1805▾ eastern-1994▾ western am▾
22:2022:20 И будет в тот день, призову раба Моего Елиакима, сына Хелкиина,
22:20 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καλέσω καλεω call; invite τὸν ο the παῖδά παις child; boy μου μου of me; mine Ελιακιμ ελιακειμ Eliakeim; Eliakim τὸν ο the τοῦ ο the Χελκιου χελκιας Chelkias; Khelkias
22:20 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וְ wᵊ וְ and קָרָ֣אתִי qārˈāṯî קרא call לְ lᵊ לְ to עַבְדִּ֔י ʕavdˈî עֶבֶד servant לְ lᵊ לְ to אֶלְיָקִ֖ים ʔelyāqˌîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son חִלְקִיָּֽהוּ׃ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
22:20. et erit in die illa vocabo servum meum Eliachim filium HelciaeAnd it shall come to pass in that day, that I will call my servant Eliacim the son of Helcias,
20. And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:

22:20 И будет в тот день, призову раба Моего Елиакима, сына Хелкиина,
22:20
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καλέσω καλεω call; invite
τὸν ο the
παῖδά παις child; boy
μου μου of me; mine
Ελιακιμ ελιακειμ Eliakeim; Eliakim
τὸν ο the
τοῦ ο the
Χελκιου χελκιας Chelkias; Khelkias
22:20
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
קָרָ֣אתִי qārˈāṯî קרא call
לְ lᵊ לְ to
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
לְ lᵊ לְ to
אֶלְיָקִ֖ים ʔelyāqˌîm אֶלְיָקִים Eliakim
בֶּן־ ben- בֵּן son
חִלְקִיָּֽהוּ׃ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
22:20. et erit in die illa vocabo servum meum Eliachim filium Helciae
And it shall come to pass in that day, that I will call my servant Eliacim the son of Helcias,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
20-21-22-23-24: 20-24. Елиаким (ср. 36:3; 37:2). Из того, что пророк называет Елиакима рабом Божиим, видно, что это был человек богобоязненный и, вероятно, друг пророка.

Одежда и пояс - знаки его высокого служения.

Будет отцом - будет заботиться об истинном благе народа, тогда как Севна более заботился о себе (изрытие гробницы).

Ключи - символ власти, в силу которой он один имея право допускать к царю просителей (слова эти послужили основанием для образа, встречающегося и в Новом Завете (ср. Мф 16:19: и Откр 3:7)).

Как гвоздь. Это выражение объяснено в 24: ст.

Седалище славы, т, е. он прославит всю свою фамилию и откроет ей доступ к важным должностям.

Всей домашней утвари - в переводе с евр.: всех малых сосудов, начиная с кубков и кончая широкими чашами,
Albert Barnes: Notes on the Bible - 1834
22:20: My servant Eliakim - A man who will be faithful to me; who will be trustworthy, and to whom the interests of the city may be safely confided; a man who will not seek to betray it into the hands of the enemy. Of Eliakim we know nothing more than what is stated here, and in isa 36. From that account it appears that he was prefect of the palace; that he was employed in a negotiation with the leader of the army of the Assyrians; and that he was in all things faithful to the trust reposed in him.
The son of Hilkiah - Kimchi supposes that this was the same as Azariah the son of Hilkiah, who might have had two names, and who was a ruler over the house of God in the time of Hezekiah Ch1 6:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: Eliakim: Isa 36:3, Isa 36:11, Isa 36:22, Isa 37:2; Kg2 18:18, Kg2 18:37
Carl Friedrich Keil and Franz Delitzsch
22:20
Jehovah first of all gives him the blow which makes him tremble in his post, and then pulls him completely down from this his lofty station,
(Note: וּממּעמדך has not only the metheg required by the kametz on account of the long vowel, and the metheg required by the patach on account of the following chateph patach (the latter of which also takes the place of the metheg, as the sign of a subordinate tone), but also a third metheg with the chirek, which only assists the emphatic pronunciation of the preposition, out which would not stand there at all unless the word had had a disjunctive accent (compare Is 55:9; Ps 18:45; Hos 11:6).)
in order that another worthier man may take his place. "And it will come to pass in that day, that I call to my servant Eliakim the son of Hilkiah, and invest him with thy coat, and I throw thy sash firmly round him, and place they government in his hand; and he will become a father to the inhabitants of Jerusalem and to the house of Judah. And I place the key of David upon his shoulder: and when he opens, no man shuts; and when he shuts, no man opens. And I fasten him as a plug in a fast place, and he becomes the seat of honour to his father's house. And the whole mass of his father's house hangs upon him, the offshoots and side-shoots, every small vessel, from the vessel of the basins even to every vessel of the pitchers." Eliakim is called the "servant of Jehovah," as one who was already a servant of God in his heart and conduct; the official service is added for the first time here. This title of honour generally embraces both kinds of service (Is 20:3). It is quite in accordance with oriental custom, that this transfer of the office is effected by means of investiture (compare 3Kings 19:19): chizzēk, with a double accusative, viz., that of the person and that of the official girdle, is used here according to its radical signification, in the sense of girding tightly or girding round, putting the girdle round him so as to cause the whole dress to sit firmly, without hanging loose. The word memshaltekâ (thy government) shows how very closely the office forfeited by Shebna was connected with that of the king. This is also proved by the word "father," which is applied in other cases to the king as the father of the land (Is 9:5). The "key" signifies the power of the keys; and for this reason it is not given into Eliakim's hand, but placed upon his shoulder (Is 9:5). This key was properly handled by the king (Rev_ 3:7), and therefore by the "house-mayor" only in his stead. The power of the keys consisted not only in the supervision of the royal chambers, but also in the decision who was and who was not to be received into the king's service. There is a resemblance, therefore, to the giving of the keys of the kingdom of heaven to Peter under the New Testament. But there the "binding" and "loosing" introduce another figure, though one similar in sense; whereas here, in the "opening" and "shutting," the figure of the key is retained. The comparison of the institution of Eliakim in his office to the fastening of a tent-peg was all the more natural, that yâthēd was also used as a general designation for national rulers (Zech 10:4), who stand in the same relation to the commonwealth as a tent-peg to the tent which it holds firmly and keeps upright. As the tent-peg is rammed into the ground, so that a person could easily sit upon it, the figure is changed, and the tent-peg becomes a seat of honour. As a splendid chair is an ornament to a room, so Eliakim would be an honour to his hitherto undistinguished family. The thought that naturally suggests itself - namely, that the members of the family would sit upon this chair, for the purpose of raising themselves to honour - is expressed by a different figure. Eliakim is once more depicted as a yâthed, but it is as a still higher one this time - namely, as the rod of a wardrobe, or a peg driven high up into the wall. Upon this rod or peg they hang (thâlu, i.e., one hangs, or there hangs) all the câbōd of the house of Eliakim, i.e., not every one who wished to be honoured and attained to honour in this way (cf., Is 5:13), but the whole weight of his family (as in Is 8:7). This family is then subdivided into its separate parts, and, as we may infer from the juxtaposition of the masculine and feminine nouns, according to its male and female constituents. In צאצאים (offshoots) and צפעות ("side-shoots," from צפע, to push out; compare צפיע, dung, with צאה, mire) there is contained the idea of a widely ramifying and undistinguished family connection. The numerous rabble consisted of nothing but vessels of a small kind (hakkâtân), at the best of basons (aggânoth) like those used by the priests for the blood (Ex 24:6), or in the house for mixing wine (Song 7:3; Aram. aggono, Ar. iggâne, ingân, a washing bason), but chiefly of nebâlim, i.e., leather bottles or earthenware pitchers (Is 30:14). The whole of this large but hitherto ignoble family of relations would fasten upon Eliakim, and climb through him to honour. Thus all at once the prophecy, which seemed so full of promise of Eliakim, assumes a satirical tone. We get an impression of the favouring of nephews and cousins, and cannot help asking how this could be a suitable prophecy for Shebna to hear.
Geneva 1599
22:20 And it shall come to pass in that day, that I will (u) call my servant Eliakim the son of Hilkiah:
(u) To be steward again, out of which office he had been put, by the craft of Shebna.
John Gill
22:20 And it shall come to pass in that day,.... At the same time that Shebna was deposed from his high station:
that I will call my servant Eliakim, the son of Hilkiah; whom Kimchi thinks was the same with Azariah the son of Hilkiah, who might have two names, and was a ruler over the house of God in the times of Hezekiah, 1Chron 6:13 this man, by the character given him, was a good man, a faithful, diligent, and constant servant of the Lord, and therefore he delighted to raise him to great honour and dignity: he did not seek great things for himself, nor did he thrust himself into the office, but the Lord called him to it in his providence, and put him into it; he did, as Kimchi observes, put it into the heart of Hezekiah to appoint him governor in the room of Shebna. This man was a type of Christ; his name agrees with him which signifies, "my God will raise up"; that is, the dead by him, 1Cor 6:14 and so does the character of a servant, frequently given to Christ in this book; see Is 42:1 nor did Christ take any office to himself, but was called unto it by his Father, Heb 5:4.
John Wesley
22:20 Call - By my powerful providence.
Robert Jamieson, A. R. Fausset and David Brown
22:20 son of Hilkiah--supposed by KIMCHI to be the same as Azariah, son of Hilkiah, who perhaps had two names, and who was "over the household" in Hezekiah's time (1Chron 6:13).
22:2122:21: եւ զգեցուցից նմա զպատմուճանդ քո, եւ տա՛ց նմա զպսակդ քո ճոխութեամբ, եւ տաց ՚ի ձեռս նորա զհազարապետութիւնդ քո. եւ եղիցի իբրեւ հա՛յր բնակչացդ Երուսաղեմի եւ բնակչացդ Յուդայ[9819]։ [9819] Ոսկան. Զպսակդ քո ճոխութեան։
21 նրան պիտի հագցնեմ քո պատմուճանը, պիտի տամ նրան քո պսակն իր ճոխութեամբ, քո հազարապետութիւնը նրա ձեռքը պիտի տամ, եւ թող նա հայր դառնայ Երուսաղէմի ու Յուդայի երկրի բնակիչների համար:
21 Եւ քու պատմուճանդ անոր պիտի հագցնեմ, Քու գօտիովդ զանիկա պիտի զօրացնեմ, Քու իշխանութիւնդ անոր ձեռքը պիտի տամ, Անիկա Երուսաղէմի բնակիչներուն Ու Յուդային տանը հայրը պիտի ըլլայ։
եւ զգեցուցից նմա զպատմուճանդ քո, եւ [319]տաց նմա զպսակդ քո ճոխութեամբ``, եւ տաց ի ձեռս նորա զհազարապետութիւնդ քո, եւ եղիցի իբրեւ հայր բնակչացդ Երուսաղեմի եւ [320]բնակչացդ Յուդայ:

22:21: եւ զգեցուցից նմա զպատմուճանդ քո, եւ տա՛ց նմա զպսակդ քո ճոխութեամբ, եւ տաց ՚ի ձեռս նորա զհազարապետութիւնդ քո. եւ եղիցի իբրեւ հա՛յր բնակչացդ Երուսաղեմի եւ բնակչացդ Յուդայ[9819]։
[9819] Ոսկան. Զպսակդ քո ճոխութեան։
21 նրան պիտի հագցնեմ քո պատմուճանը, պիտի տամ նրան քո պսակն իր ճոխութեամբ, քո հազարապետութիւնը նրա ձեռքը պիտի տամ, եւ թող նա հայր դառնայ Երուսաղէմի ու Յուդայի երկրի բնակիչների համար:
21 Եւ քու պատմուճանդ անոր պիտի հագցնեմ, Քու գօտիովդ զանիկա պիտի զօրացնեմ, Քու իշխանութիւնդ անոր ձեռքը պիտի տամ, Անիկա Երուսաղէմի բնակիչներուն Ու Յուդային տանը հայրը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2122:21 и одену его в одежду твою, и поясом твоим опояшу его, и власть твою передам в руки его; и будет он отцом для жителей Иерусалима и для дома Иудина.
22:21 καὶ και and; even ἐνδύσω ενδυω dress in; wear αὐτὸν αυτος he; him τὴν ο the στολήν στολη robe σου σου of you; your καὶ και and; even τὸν ο the στέφανόν στεφανος.1 wreath; laurel σου σου of you; your δώσω διδωμι give; deposit αὐτῷ αυτος he; him καὶ και and; even τὸ ο the κράτος κρατος dominion καὶ και and; even τὴν ο the οἰκονομίαν οικονομια administration σου σου of you; your δώσω διδωμι give; deposit εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how πατὴρ πατηρ father τοῖς ο the ἐνοικοῦσιν ενοικεω dwell in; inhabit ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τοῖς ο the ἐνοικοῦσιν ενοικεω dwell in; inhabit ἐν εν in Ιουδα ιουδα Iouda; Iutha
22:21 וְ wᵊ וְ and הִלְבַּשְׁתִּ֣יו hilbaštˈiʸw לבשׁ cloth כֻּתָּנְתֶּ֗ךָ kuttontˈeḵā כֻּתֹּנֶת tunic וְ wᵊ וְ and אַבְנֵֽטְךָ֙ ʔavnˈēṭᵊḵā אַבְנֵט scarf אֲחַזְּקֶ֔נּוּ ʔᵃḥazzᵊqˈennû חזק be strong וּ û וְ and מֶֽמְשֶׁלְתְּךָ֖ mˈemšeltᵊḵˌā מֶמְשֶׁלֶת dominion אֶתֵּ֣ן ʔettˈēn נתן give בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לְ lᵊ לְ to אָ֛ב ʔˈāv אָב father לְ lᵊ לְ to יֹושֵׁ֥ב yôšˌēv ישׁב sit יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וּ û וְ and לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
22:21. et induam illum tunicam tuam et cingulo tuo confortabo eum et potestatem tuam dabo in manu eius et erit quasi pater habitantibus Hierusalem et domui IudaAnd I will clothe him with thy robe, and will strengthen him with thy girdle, and will give thy power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Juda.
21. and I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.
And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah:

22:21 и одену его в одежду твою, и поясом твоим опояшу его, и власть твою передам в руки его; и будет он отцом для жителей Иерусалима и для дома Иудина.
22:21
καὶ και and; even
ἐνδύσω ενδυω dress in; wear
αὐτὸν αυτος he; him
τὴν ο the
στολήν στολη robe
σου σου of you; your
καὶ και and; even
τὸν ο the
στέφανόν στεφανος.1 wreath; laurel
σου σου of you; your
δώσω διδωμι give; deposit
αὐτῷ αυτος he; him
καὶ και and; even
τὸ ο the
κράτος κρατος dominion
καὶ και and; even
τὴν ο the
οἰκονομίαν οικονομια administration
σου σου of you; your
δώσω διδωμι give; deposit
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
πατὴρ πατηρ father
τοῖς ο the
ἐνοικοῦσιν ενοικεω dwell in; inhabit
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τοῖς ο the
ἐνοικοῦσιν ενοικεω dwell in; inhabit
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
22:21
וְ wᵊ וְ and
הִלְבַּשְׁתִּ֣יו hilbaštˈiʸw לבשׁ cloth
כֻּתָּנְתֶּ֗ךָ kuttontˈeḵā כֻּתֹּנֶת tunic
וְ wᵊ וְ and
אַבְנֵֽטְךָ֙ ʔavnˈēṭᵊḵā אַבְנֵט scarf
אֲחַזְּקֶ֔נּוּ ʔᵃḥazzᵊqˈennû חזק be strong
וּ û וְ and
מֶֽמְשֶׁלְתְּךָ֖ mˈemšeltᵊḵˌā מֶמְשֶׁלֶת dominion
אֶתֵּ֣ן ʔettˈēn נתן give
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לְ lᵊ לְ to
אָ֛ב ʔˈāv אָב father
לְ lᵊ לְ to
יֹושֵׁ֥ב yôšˌēv ישׁב sit
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
22:21. et induam illum tunicam tuam et cingulo tuo confortabo eum et potestatem tuam dabo in manu eius et erit quasi pater habitantibus Hierusalem et domui Iuda
And I will clothe him with thy robe, and will strengthen him with thy girdle, and will give thy power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Juda.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
22:21: To the inhabitants - ליושבי leyoshebey, in the plural number, four of Dr. Kennicott's MSS., (two ancient), and two of De Rossi's, with the Septuagint, Syriac, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
22:21: And I will clothe him with thy robe - He shall succeed thee in the office, and wear the garments which are appropriate to it.
And strengthen him with thy girdle - That is, he shall wear the same girdle that thou didst (see the note at Isa 3:24). In that girdle was usually the purse, and to it was attached the sword. Often, among the Orientals, the girdle was adorned with gold and precious stones, and was regarded as the principal embellishment of the dress.
And he shall be a father ... - A counselor; a guide; one who can be trusted in time of danger and difficulty. We use, the word "father" in the same sense, when we speak of the 'father of his country.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: clothe: Gen 41:42, Gen 41:43; Sa1 18:4; Est 8:2, Est 8:15
a father: Isa 9:6, Isa 9:7; Gen 45:8
John Gill
22:21 And I will clothe him with thy robe,.... The same he wore, or rather one like unto it, which was a badge and token of his office. If he was a priest, as the Jews say, this was his priestly robe, by which the high priest was distinguished from others; but he rather seems to be a civil officer, who wore a garment suitable to it, and distinctive of it; in which he was a type of Christ, invested with the priestly, or rather with the kingly office, crowned with glory and honour; and who is seen among his churches, clothed with a garment down to the feet, Rev_ 1:13,
and strengthen him with thy girdle: which was a symbol both of power and of strength; both priests and princes had their girdles. Christ's girdle, in the administration of his office, is faithfulness and righteousness, Is 11:5;
and I will commit thy government into his hand; the government of the king's house, typical of the government of the church, put into the hands of Christ by his Father, Is 9:6,
and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah; have a fatherly care over them, and affection for them; and such an one is Christ, who stands in the relation of the everlasting Father to his church and people, and of whom the whole family in heaven and earth is named; he provides for them, takes care of them, is tenderly affected towards them, pities and sympathizes with them, and affords them all supply and support. Kimchi interprets it of a faithful counsellor, and a good leader. So Ben Melech.
John Wesley
22:21 Girdle - There was a peculiar sort of robe and girdle which was the badge of his office. A father - He shall govern them with fatherly care and affection.
Robert Jamieson, A. R. Fausset and David Brown
22:21 thy robe--of office.
girdle--in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.
father--that is, a counsellor and friend.
22:2222:22: Եւ տա՛ց զփականս Դաւթի նմա. իշխեսցէ, եւ ո՛չ ոք իցէ որ նմա ընդդէմ դառնայցէ։
22 Դաւթի բանալիները պիտի տամ նրան. նա պիտի իշխի, եւ ոչ ոք չի կարողանալու նրան հակառակ կանգնել:
22 Դաւիթին տանը բանալին Անոր ուսին վրայ պիտի դնեմ, Որպէս զի անիկա բանայ եւ գոցող չըլլայ Ու գոցէ եւ բացող չըլլայ։
Եւ տաց զփականս [321]Դաւթի նմա. իշխեսցէ, եւ ոչ ոք իցէ որ նմա ընդդէմ դառնայցէ:

22:22: Եւ տա՛ց զփականս Դաւթի նմա. իշխեսցէ, եւ ո՛չ ոք իցէ որ նմա ընդդէմ դառնայցէ։
22 Դաւթի բանալիները պիտի տամ նրան. նա պիտի իշխի, եւ ոչ ոք չի կարողանալու նրան հակառակ կանգնել:
22 Դաւիթին տանը բանալին Անոր ուսին վրայ պիտի դնեմ, Որպէս զի անիկա բանայ եւ գոցող չըլլայ Ու գոցէ եւ բացող չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222:22 И ключ дома Давидова возложу на рамена его; отворит он, и никто не запрет; запрет он, и никто не отворит.
22:22 καὶ και and; even δώσω διδωμι give; deposit τὴν ο the δόξαν δοξα glory Δαυιδ δαβιδ Dabid; Thavith αὐτῷ αυτος he; him καὶ και and; even ἄρξει αρχω rule; begin καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἀντιλέγων αντιλεγω denounce; contradict
22:22 וְ wᵊ וְ and נָתַתִּ֛י nāṯattˈî נתן give מַפְתֵּ֥חַ maftˌēₐḥ מַפְתֵּחַ key בֵּית־ bêṯ- בַּיִת house דָּוִ֖ד dāwˌiḏ דָּוִד David עַל־ ʕal- עַל upon שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder וּ û וְ and פָתַח֙ fāṯˌaḥ פתח open וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] סֹגֵ֔ר sōḡˈēr סגר close וְ wᵊ וְ and סָגַ֖ר sāḡˌar סגר close וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] פֹּתֵֽחַ׃ pōṯˈēₐḥ פתח open
22:22. et dabo clavem domus David super umerum eius et aperiet et non erit qui claudat et claudet et non erit qui aperiatAnd I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open.
22. And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open:

22:22 И ключ дома Давидова возложу на рамена его; отворит он, и никто не запрет; запрет он, и никто не отворит.
22:22
καὶ και and; even
δώσω διδωμι give; deposit
τὴν ο the
δόξαν δοξα glory
Δαυιδ δαβιδ Dabid; Thavith
αὐτῷ αυτος he; him
καὶ και and; even
ἄρξει αρχω rule; begin
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
ἀντιλέγων αντιλεγω denounce; contradict
22:22
וְ wᵊ וְ and
נָתַתִּ֛י nāṯattˈî נתן give
מַפְתֵּ֥חַ maftˌēₐḥ מַפְתֵּחַ key
בֵּית־ bêṯ- בַּיִת house
דָּוִ֖ד dāwˌiḏ דָּוִד David
עַל־ ʕal- עַל upon
שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder
וּ û וְ and
פָתַח֙ fāṯˌaḥ פתח open
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
סֹגֵ֔ר sōḡˈēr סגר close
וְ wᵊ וְ and
סָגַ֖ר sāḡˌar סגר close
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
פֹּתֵֽחַ׃ pōṯˈēₐḥ פתח open
22:22. et dabo clavem domus David super umerum eius et aperiet et non erit qui claudat et claudet et non erit qui aperiat
And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:22: And the key of the house of David will I lay upon his shoulder - As the robe and the baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key the mark of office, either sacred or civil. The priestess of Juno is said to be the key-bearer of the goddess, κλειδουχος Ἡρας· Aeschyl. Suppl. 299. A female high in office under a great queen has the same title: -
Καλλιθοη κλειδουχος Ολυμπιαδος βασιλειης.
"Callithoe was the key-bearer of the Olympian queen."
Auctor Phoronidis ap. Clem. Alex. p. 418, edit. Potter. This mark of office was likewise among the Greeks, as here in Isaiah, borne on the shoulder; the priestess of Ceres, κατωμαδιαν εχε κλαιδα, had the key on her shoulder. Callim. Ceres, verse 45. To comprehend how the key could be borne on the shoulder, it will be necessary to say something of the form of it: but without entering into a long disquisition, and a great deal of obscure learning, concerning the locks and keys of the ancients, it will be sufficient to observe, that one sort of keys, and that probably the most ancient, was of considerable magnitude, and as to the shape, very much bent and crooked. Aratus, to give his reader an idea of the form of the constellation Cassiopeia, compares it to a key. It must be owned that the passage is very obscure; but the learned Huetius has bestowed a great deal of pains in explaining it, Animadvers. in Manilii, lib. 1:355; and I think has succeeded very well in it. Homer Odyss. Isa 21:6, describes the key of Ulysses' storehouse as ευκαμπης, of a large curvature; which Eustathius explains by saying it was δρεπανοειδης, in shape like a reaphook. Huetius says the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars, the handle. The curve part was introduced into the key-hole; and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. Ulysses' key was of brass, and the handle of ivory: but this was a royal key. The more common ones were probably of wood. In Egypt they have no other than wooden locks and keys to this day; even the gates of Cairo have no better. Baumgarten, Peregr. 1:18. Thevenot, part ii., chap. 10. But was it not the representation of a key, either cut out in cloth and sewed on the shoulder of the garment, or embroidered on that part of the garment itself? The idea of a huge key of a gate, in any kind of metal, laid across the shoulder, is to me very ridiculous.
In allusion to the image of the key as the ensign of power, the unlimited extent of that power is expressed with great clearness as well as force by the sole and exclusive authority to open and shut. Our Savior, therefore, has upon a similar occasion made use of a like manner of expression, Mat 16:19; and in Rev 3:7 has applied to himself the very words of the prophet.
Albert Barnes: Notes on the Bible - 1834
22:22: And the key - A key is that by which a house is locked or opened. To possess that is, therefore, to have free access to it, or control over it. Thus we give possession of a house by giving the "key" into the hands of a purchaser, implying that it is his; that he has free access to it; that he can close it when he pleases, and that no other one, without his permission, has the right of access to it.
Of the house of David - Of the house which David built for his royal residence; that is, of the palace. This house was on Mount Zion; and to have the key of that house was to have the chief authority at court, or to be prime minister (see the note at Isa 22:15). To be put in possession of that key, therefore, was the mark of office, or was a sign that he was entrusted with the chief authority in the government.
Will I lay upon his shoulder - (see Isa 9:6). This seems to have been designed as an emblem of office. But in what way it was done is unknown. Lowth supposes that the key was of considerable magnitude, and was made crooked, and that thus it would lie readily on the shoulder. He has observed also, that this was a well-known badge or emblem of office. Thus the priestess of Ceres is described as having a key on the shoulder (Callim. "Ceres," ver. 45); and thus in AEschyl. "Supp." 299, a female high in office is described as having a key. But it is not known in what way the key was borne. It may have been borne on the shoulder, being so made as to be easily carried there; or it may have been attached to the shoulder by a belt or strap, as a sword is; or it may have been a mere emblem or figure fashioned into the robe, and worn as a sign of office; or the figure of a key may have been worn on the shoulder as an epaulet is now, as a sign of office and authority. If the locks were made of wood, as we have reason to suppose, then the key was probably large, and would answer well for a sign of office. 'How much was I delighted when I first saw the people, especially the Moors, going along the streets with each his key on his shoulder. The handle is generally made of brass (though sometimes of silver), and is often nicely worked in a device of filigrane. The way it is carried is to have the corner of a kerchief tied to the ring; the key is then placed on the shoulder, and the kerchief hangs down in front. At other times they have a bunch of large keys, and then they have half on one side of the shoulder, and half on the other. For a man thus to march along with a large key on his shoulder, shows at once that he is a person of consequence. "Raman is in great favor with the Modeliar, for he now carries the key." "Whose key have you got on your shoulder?" "I shall carry my key on my own shoulder."' - (Roberts)
So he shall open ... - This phrase means, that he should have the highest authority in the government, and is a promise of unlimited power. Our Saviour has made use of the same expression to denote the unlimited power conferred on his apostles in his church Mat 16:19; and has applied it also to himself in Rev 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: And the key: As the robe and the baldric, mentioned in the preceding verse, were the ensigns of power and authority; so likewise was the key the mark of office, either sacred or civil. To comprehend how the key could be borne on the shoulder, it will be sufficient to observe, that the ancient keys were of considerable magnitude, and much bent. Mat 16:18, Mat 16:19; Rev 1:18
so he: Job 12:14; Mat 18:18, Mat 18:19; Rev 3:7
Geneva 1599
22:22 And the (x) key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
(x) I will commit to him the full charge and government of the king's house.
John Gill
22:22 And the key of the house of David will I lay upon his shoulder,.... In allusion either to magistrates carrying a key on their shoulder, hanging down from thence, having a hook at one end of it fit for that purpose; or having one embroidered on that part of their garment: or one carried before them by their servants. It regards either the keys of the temple; or rather the key of the king's house, which it was proper should be delivered to him as treasurer and steward of it; the Targum takes in both,
"and I will give the key of the house of the sanctuary, and the government of the house of David, into his hand.''
In the mystical sense, Christ is said to have this key, Rev_ 3:7 where the following words are applied to him:
so he shall open, and none shall shut; and he shall shut, and none shall open; all which is expressive of the government of the church being on his shoulders, and of his absolute and uncontrollable power over it; who opens the treasures of his word, of his grace, and of wisdom and knowledge, and communicates them unto, and shuts or hides them from, whom he pleases; who opens and shuts the doors of his church, his house, and lets in, and keeps out, whom he thinks fit; and who also opens and shuts the door of the kingdom of heaven, and introduces into it his own people, and excludes others.
John Wesley
22:22 The key - The government, the power of opening and shutting, of letting men into it, or putting them out of it, whereof a key is a fit emblem. Shoulder - He mentions the shoulder rather than the hand, in which keys are commonly carried, from some ceremony then in use, of carrying a key upon the shoulder of the officer of state.
Robert Jamieson, A. R. Fausset and David Brown
22:22 key--emblem of his office over the house; to "open" or "shut"; access rested with him.
upon . . . shoulder--So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (Is 9:6) uses the same language as the former clause of this verse. In Rev_ 3:7, the same language as the latter clause is found (compare Job 12:14).
22:2322:23: Եւ կացուցից զնա իշխան ՚ի հաւատարիմ տեղւոջ, եւ նստցի յաթո՛ռ փառաց տան հօր իւրոյ[9820]։ [9820] Ոմանք. Եւ եղիցի յաթոռ փա՛՛։
23 Նրան իշխան պիտի կարգեմ հաստատուն մի տեղ, եւ թող նա բազմի իր հօր տան փառքի աթոռին:
23 Զանիկա հաստատ տեղ մը Բեւեռի պէս պիտի գամեմ։Անիկա իր հօրը տանը Փառաւոր աթոռի պէս պիտի ըլլայ։
Եւ կացուցից զնա իշխան`` ի հաւատարիմ տեղւոջ, եւ եղիցի յաթոռ փառաց տան հօր իւրոյ:

22:23: Եւ կացուցից զնա իշխան ՚ի հաւատարիմ տեղւոջ, եւ նստցի յաթո՛ռ փառաց տան հօր իւրոյ[9820]։
[9820] Ոմանք. Եւ եղիցի յաթոռ փա՛՛։
23 Նրան իշխան պիտի կարգեմ հաստատուն մի տեղ, եւ թող նա բազմի իր հօր տան փառքի աթոռին:
23 Զանիկա հաստատ տեղ մը Բեւեռի պէս պիտի գամեմ։Անիկա իր հօրը տանը Փառաւոր աթոռի պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2322:23 И укреплю его как гвоздь в твердом месте; и будет он как седалище славы для дома отца своего.
22:23 καὶ και and; even στήσω ιστημι stand; establish αὐτὸν αυτος he; him ἄρχοντα αρχων ruling; ruler ἐν εν in τόπῳ τοπος place; locality πιστῷ πιστος faithful καὶ και and; even ἔσται ειμι be εἰς εις into; for θρόνον θρονος throne δόξης δοξα glory τοῦ ο the οἴκου οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
22:23 וּ û וְ and תְקַעְתִּ֥יו ṯᵊqaʕtˌiʸw תקע blow יָתֵ֖ד yāṯˌēḏ יָתֵד peg בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place נֶאֱמָ֑ן neʔᵉmˈān אמן be firm וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be לְ lᵊ לְ to כִסֵּ֥א ḵissˌē כִּסֵּא seat כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house אָבִֽיו׃ ʔāvˈiʸw אָב father
22:23. et figam illum paxillum in loco fideli et erit in solium gloriae domui patris suiAnd I will fasten him as a peg in a sure place, and he shall be for a throne of glory to the house of his father.
23. And I will fasten him as a nail in a sure place; and he shall be for a throne of glory to his father’s house.
And I will fasten him [as] a nail in a sure place; and he shall be for a glorious throne to his father' s house:

22:23 И укреплю его как гвоздь в твердом месте; и будет он как седалище славы для дома отца своего.
22:23
καὶ και and; even
στήσω ιστημι stand; establish
αὐτὸν αυτος he; him
ἄρχοντα αρχων ruling; ruler
ἐν εν in
τόπῳ τοπος place; locality
πιστῷ πιστος faithful
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
θρόνον θρονος throne
δόξης δοξα glory
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
22:23
וּ û וְ and
תְקַעְתִּ֥יו ṯᵊqaʕtˌiʸw תקע blow
יָתֵ֖ד yāṯˌēḏ יָתֵד peg
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
נֶאֱמָ֑ן neʔᵉmˈān אמן be firm
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
לְ lᵊ לְ to
כִסֵּ֥א ḵissˌē כִּסֵּא seat
כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
אָבִֽיו׃ ʔāvˈiʸw אָב father
22:23. et figam illum paxillum in loco fideli et erit in solium gloriae domui patris sui
And I will fasten him as a peg in a sure place, and he shall be for a throne of glory to the house of his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:23: A nail - In ancient times, and in the eastern countries, as the way of life, so the houses, were much more simple than ours at present. They had not that quantity and variety of furniture, nor those accommodations of all sorts, with which we abound. It was convenient and even necessary for them, and it made an essential part in the building of a house, to furnish the inside of the several apartments with sets of spikes, nails, or large pegs, upon which to dispose of and hang up the several movables and utensils in common use, and proper to the apartment. These spikes they worked into the walls at the first erection of them, the walls being of such materials that they could not bear their being driven in afterwards; and they were contrived so as to strengthen the walls by binding the parts together, as well as to serve for convenience. Sir John Chardin's account of this matter is this: "They do not drive with a hammer the nails that are put into the eastern walls. The walls are too hard, being of brick; or, if they are of clay, too moldering: but they fix them in the brick-work as they are building. They are large nails, with square heads like dice, well made, the ends being bent so as to make them cramp-irons. They commonly place them at the windows and doors, in order to hang upon them, when they like, veils and curtains." Harmer's Observ. 1 p. 191. And we may add, that they were put in other places too, in order to hang up other things of various kinds; as appears from this place of Isaiah, and from Eze 15:3, who speaks of a pin or nail, "to hang any vessel thereon." The word used here for a nail of this sort is the same by which they express that instrument, the stake, or large pin of iron, with which they fastened down to the ground the cords of their tents. We see, therefore, that these nails were of necessary and common use, and of no small importance in all their apartments; conspicuous, and much exposed to observation: and if they seem to us mean and insignificant, it is because we are not acquainted with the thing itself, and have no name to express it but by what conveys to us a low and contemptible idea. "Grace hath been showed from the Lord our God," saith Ezra, Ezr 9:8, "to leave us a remnant to escape, and to give us a nail in his holy place:" that is, as the margin of our Bible explains it, "a constant and sure abode."
"He that doth lodge near her (Wisdom's) house,
Shall also fasten a pin in her walls."
Ecclus. 14:24.
The dignity and propriety of the metaphor appears from the Prophet Zechariah's use of it: -
"From him shall be the corner-stone, from him the nail,
From him the battle-bow,
From him every ruler together."
Zac 10:4.
And Mohammed, using the same word, calls Pharaoh the lord or master of the nails, that is, well attended by nobles and officers capable of administering his affairs. Koran, Sur. 38:11, and 89:9. So some understand this passage of the Koran. Mr. Sale seems to prefer another interpretation.
Taylor, in his Concordance, thinks יתד yathed means the pillar or post that stands in the middle, and supports the tent, in which such pegs are fixed to hang their arms, etc., upon; referring to Shaw's Travels, p. 287. But יתד yathed is never used, as far as appears to me, in that sense. It was indeed necessary that the pillar of the tent should have such pegs on it for that purpose; but the hanging of such things in this manner upon this pillar does not prove that יתד yathed was the pillar itself.
A glorious throne "A glorious seat" - That is, his father's house and all his own family shall be gloriously seated, shall flourish in honor and prosperity; and shall depend upon him, and be supported by him.
Albert Barnes: Notes on the Bible - 1834
22:23: And I will fasten him as a nail in a sure place - The word 'nail' here (יתד yâ tē d) means properly a peg, pin, or spike; and is applied often to the pins or large spikes which were used to drive into the ground to fasten the cords of tents. It is also applied to the nails or spikes which are driven into walls, and on which are suspended the garments or the utensils of a family. In ancient times, every house was furnished with a large number of these pegs, or nails. They were not "driven" into the walls after the house was made, but they were "worked in" while the walls were going up. The houses were usually made of stone; and strong iron hooks, or spikes, were worked into the mortar while soft, and they answered the double purpose of nails to hang things on, and of cramp-irons, as they were so bent as to hold the walls together. These spikes are described by Sir John Chardin (Harmer's "Observations," vol. i. p. 191) as 'large nails with square heads like dice, well made, the ends being so bent as to make them cramp-irons. They commonly,' says he, 'place them at the windows and doors, in order to hang upon them, when they like, veils and curtains.' It was also the custom to suspend in houses, and especially temples, suits of armor, shields, helmets, swords, etc., that had been taken in war as spoils of victory, or which had been used by illustrious ancestors, and these spikes were used for that purpose also. The word is here applied to a leader, or officer; and it means that he would be fixed and permanent in his plans and office; and that as a pin in the wall sustained the ornaments of the house "safely," so all the glory of the house of David, all that was dear and valuable to the nation, might be reposed on him Isa 22:24.
And he shall be for a glorious throne to his father's house - A glorious seat; that is, all his family and kindred would be sustained, and honored by him; or their honor and reputation might rest securely on him, and his deeds would diffuse a luster and a glory over them all. Every virtuous, patriotic, benevolent, and pious son diffuses a luster on all his kindred; and this is one of the incitements to virtuous and elevated deeds which God has presented in the government of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: I will: Ezr 9:8; Ecc 12:11; Zac 10:4
a glorious: Gen 45:9-13; Sa1 2:8; Est 4:14, Est 10:3; Job 36:7; Luk 22:29, Luk 22:30; Rev 3:21
Geneva 1599
22:23 And I will fasten him [as] a (y) nail in a sure place; and he shall be for a glorious throne to his father's house.
(y) I will establish him, and confirm him in his office, of this phrase read (Ezra 9:9).
John Gill
22:23 And I will fasten him as a nail in a sure place,.... In a strong part of the wall or timber, where it shall not fail, or be removed, or cut down, and so let drop what is hung upon it: it denotes the stability and continuance of his government, and of the strength and support he should be of unto others; and well agrees with Christ his antitype; see Zech 10:4 and is expressive of the strength of Christ, as the mighty God; and as the man of God's right hand, made strong for himself; and as the able Saviour, and mighty Redeemer; and of the stability of his person, he is unchangeable, the same today, yesterday, and for ever; and of his office, as Mediator, Head, and Surety of the covenant; whose priesthood passes not from one to another, and whose kingdom is an everlasting one, and his truths and ordinances unshaken and immovable: the sure place in which he is fixed is both his church, where he is the everlasting Head, Husband, and Saviour of it; and heaven, where he is, and will be retained, until the time of the restitution of all things:
and he shall be for a glorious throne to his father's house; or make the throne of his father's house glorious, Eliakim being, as some have thought, of the blood royal; or he should be an honour and credit to his father's house, by his wise and faithful administration of the government committed to him. Christ is the brightness of his Father's glory; and, to them that believe, he is an honour; he is on a glorious throne himself, and he will bring all his Father's family to sit with him on the same throne, 1Kings 2:8.
John Wesley
22:23 Fasten - I will establish the power in his hands. Sure place - In the strong walls, or solid timber, in the house. He shall be - By his prudent and righteous government he shall procure great glory, to all that have any relation to him.
Robert Jamieson, A. R. Fausset and David Brown
22:23 nail . . . sure place--Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezra 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.
throne--resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Lk 1:32-33).
22:2422:24: Եւ եղիցին ՚ի նա՛ յուսացեալք ամենայն փառաւորք տան հօր իւրոյ, ՚ի փոքրկանց մինչեւ ՚ի մեծամեծս. եւ զամենայն անօթս ՚ի փոքուէ մինչեւ յանօթս ագանովթայ. բացցէ՝ եւ ո՛չ ոք իցէ որ փակիցէ, եւ փակիցէ՝ եւ ո՛չ ոք իցէ որ բանայցէ. եւ եղիցին կախեալ զնմանէ[9821], [9821] Ոմանք. Մինչեւ ցմեծամեծս... եւ փակեսցէ՝ եւ ոչ ոք... կախեալք զնմանէ։
24 Թող նրան ապաւինեն իր հօր տան բոլոր պատուաւոր մարդիկ՝ փոքրից մինչեւ մեծը: Բոլոր անօթները, մանր թէ մեծ, մինչեւ կարասները, նա պիտի բացի, եւ ոչ ոք չի կարողանալու փակել, պիտի փակի, եւ ոչ ոք չի կարողանալու բացել: Այն ժամանակ ամէն ինչ կախուած է լինելու նրանից:
24 Անոր հօրը տանը բոլոր փառքը անոր վրայ պիտի կախուի, Անոր սերունդէն եղող պատուականներն ու անարգները, Բոլոր պզտիկ ամանները, տեսակ տեսակ թասերէն Մինչեւ ամէն տեսակ տիկերը*։
[322]Եւ եղիցին ի նա յուսացեալք ամենայն փառաւորք տան հօր իւրոյ` ի փոքրկանց մինչեւ ի մեծամեծս. եւ զամենայն անօթս` ի փոքուէ մինչեւ յանօթս ագանովթայ` բացցէ, եւ ոչ ոք իցէ որ փակիցէ, եւ փակեսցէ` եւ ոչ ոք իցէ որ բանայցէ. եւ եղիցին կախեալ զնմանէ:

22:24: Եւ եղիցին ՚ի նա՛ յուսացեալք ամենայն փառաւորք տան հօր իւրոյ, ՚ի փոքրկանց մինչեւ ՚ի մեծամեծս. եւ զամենայն անօթս ՚ի փոքուէ մինչեւ յանօթս ագանովթայ. բացցէ՝ եւ ո՛չ ոք իցէ որ փակիցէ, եւ փակիցէ՝ եւ ո՛չ ոք իցէ որ բանայցէ. եւ եղիցին կախեալ զնմանէ[9821],
[9821] Ոմանք. Մինչեւ ցմեծամեծս... եւ փակեսցէ՝ եւ ոչ ոք... կախեալք զնմանէ։
24 Թող նրան ապաւինեն իր հօր տան բոլոր պատուաւոր մարդիկ՝ փոքրից մինչեւ մեծը: Բոլոր անօթները, մանր թէ մեծ, մինչեւ կարասները, նա պիտի բացի, եւ ոչ ոք չի կարողանալու փակել, պիտի փակի, եւ ոչ ոք չի կարողանալու բացել: Այն ժամանակ ամէն ինչ կախուած է լինելու նրանից:
24 Անոր հօրը տանը բոլոր փառքը անոր վրայ պիտի կախուի, Անոր սերունդէն եղող պատուականներն ու անարգները, Բոլոր պզտիկ ամանները, տեսակ տեսակ թասերէն Մինչեւ ամէն տեսակ տիկերը*։
zohrab-1805▾ eastern-1994▾ western am▾
22:2422:24 И будет висеть на нем вся слава дома отца его, детей и внуков, всей домашней утвари до последних музыкальных орудий.
22:24 καὶ και and; even ἔσται ειμι be πεποιθὼς πειθω persuade ἐπ᾿ επι in; on αὐτὸν αυτος he; him πᾶς πας all; every ἔνδοξος ενδοξος glorious ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἀπὸ απο from; away μικροῦ μικρος little; small ἕως εως till; until μεγάλου μεγας great; loud καὶ και and; even ἔσονται ειμι be ἐπικρεμάμενοι επικρεμαννυμι he; him
22:24 וְ wᵊ וְ and תָל֨וּ ṯālˌû תלה hang עָלָ֜יו ʕālˈāʸw עַל upon כֹּ֣ל׀ kˈōl כֹּל whole כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight בֵּית־ bêṯ- בַּיִת house אָבִ֗יו ʔāvˈiʸw אָב father הַ ha הַ the צֶּֽאֱצָאִים֙ ṣṣˈeʔᵉṣāʔîm צֶאֱצָאִים offspring וְ wᵊ וְ and הַ ha הַ the צְּפִעֹ֔ות ṣṣᵊfiʕˈôṯ צְפִיעָה leaf כֹּ֖ל kˌōl כֹּל whole כְּלֵ֣י kᵊlˈê כְּלִי tool הַ ha הַ the קָּטָ֑ן qqāṭˈān קָטָן small מִ mi מִן from כְּלֵי֙ kkᵊlˌê כְּלִי tool הָֽ hˈā הַ the אַגָּנֹ֔ות ʔaggānˈôṯ אַגָּן bowl וְ wᵊ וְ and עַ֖ד ʕˌaḏ עַד unto כָּל־ kol- כֹּל whole כְּלֵ֥י kᵊlˌê כְּלִי tool הַ ha הַ the נְּבָלִֽים׃ nnᵊvālˈîm נֵבֶל jar
22:24. et suspendent super eum omnem gloriam domus patris eius vasorum diversa genera omne vas parvulum a vasis craterarum usque ad omne vas musicorumAnd they shall hang upon him all the glory of his father's house, divers kinds of vessels, every little vessel, from the vessels of cups even to every instrument of music.
24. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, every small vessel, from the vessels of cups even to all the vessels of flagons.
And they shall hang upon him all the glory of his father' s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons:

22:24 И будет висеть на нем вся слава дома отца его, детей и внуков, всей домашней утвари до последних музыкальных орудий.
22:24
καὶ και and; even
ἔσται ειμι be
πεποιθὼς πειθω persuade
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πᾶς πας all; every
ἔνδοξος ενδοξος glorious
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
μικροῦ μικρος little; small
ἕως εως till; until
μεγάλου μεγας great; loud
καὶ και and; even
ἔσονται ειμι be
ἐπικρεμάμενοι επικρεμαννυμι he; him
22:24
וְ wᵊ וְ and
תָל֨וּ ṯālˌû תלה hang
עָלָ֜יו ʕālˈāʸw עַל upon
כֹּ֣ל׀ kˈōl כֹּל whole
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
בֵּית־ bêṯ- בַּיִת house
אָבִ֗יו ʔāvˈiʸw אָב father
הַ ha הַ the
צֶּֽאֱצָאִים֙ ṣṣˈeʔᵉṣāʔîm צֶאֱצָאִים offspring
וְ wᵊ וְ and
הַ ha הַ the
צְּפִעֹ֔ות ṣṣᵊfiʕˈôṯ צְפִיעָה leaf
כֹּ֖ל kˌōl כֹּל whole
כְּלֵ֣י kᵊlˈê כְּלִי tool
הַ ha הַ the
קָּטָ֑ן qqāṭˈān קָטָן small
מִ mi מִן from
כְּלֵי֙ kkᵊlˌê כְּלִי tool
הָֽ hˈā הַ the
אַגָּנֹ֔ות ʔaggānˈôṯ אַגָּן bowl
וְ wᵊ וְ and
עַ֖ד ʕˌaḏ עַד unto
כָּל־ kol- כֹּל whole
כְּלֵ֥י kᵊlˌê כְּלִי tool
הַ ha הַ the
נְּבָלִֽים׃ nnᵊvālˈîm נֵבֶל jar
22:24. et suspendent super eum omnem gloriam domus patris eius vasorum diversa genera omne vas parvulum a vasis craterarum usque ad omne vas musicorum
And they shall hang upon him all the glory of his father's house, divers kinds of vessels, every little vessel, from the vessels of cups even to every instrument of music.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:24: All the glory - One considerable part of the magnificence of the eastern princes consisted in the great quantity of gold and silver vessels which they had for various uses. "Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in Solomon's days;" Kg1 10:21. "The vessels in the house of the forest of Lebanon," the armory of Jerusalem so called, "were two hundred targets, and three hundred shields of beaten gold." Ibid. Kg1 10:16, Kg1 10:17. These were ranged in order upon the walls of the armory, (see Sol 4:4), upon pins worked into the walls on purpose, as above mentioned. Eliakim is considered as a principal stake of this sort, immovably fastened in the wall for the support of all vessels destined for common or sacred uses; that is, as the principal support of the whole civil and ecclesiastical polity. And the consequence of his continued power will be the promotion and flourishing condition of his family and dependents, from the highest to the lowest.
Vessels of flagons "Meaner vessels" - נבלים nebalim seems to mean earthen vessels of common use, brittle, and of little value, (see Lam 4:2; Jer 48:12), in opposition to אגנות aganoth, goblets of gold and silver used in the sacrifices. Exo 24:6.
Albert Barnes: Notes on the Bible - 1834
22:24: And they shall hang upon him - This figure is a continuation of that commenced in the pRev_ious verse; and is derived from the custom of "hanging" clothes or ornaments on the spikes that were fixed in the walls; and, perhaps, more particularly from the custom of suspending shields, swords, suits of armor, etc., taken in battle, around the walls of a temple. A great portion of the wealth of the ancients consisted in gold and silver vessels, and in changes of raiment. These would be hung around a house in no inconsiderable degree for ostentation and parade. 'Solomon's drinking vessels were of gold; and all the vessels of the forest of Lebanon were of pure gold; none were of silver' Kg1 10:21. 'The vessels in the house of the forest of Lebanon were two hundred targets and three hundred shields of beaten gold' Kg1 10:16-17. That these were hung on spikes or pins around the house is apparent from Sol 4:4 : 'Thy neck is like the tower of David, builded for an armory, whereon there bans a thousand bucklers, all shields of mighty men.' Eliakim is considered as a principal support like this, whereon would be suspended all the glory of his father's family, and all the honor of his house; that is, he would be the principal support of the whole civil and ecclesiastical polity.
The offspring and the issue - All that proceeded from the family; all that were connected with it. Kimchi and Aben Ezra render it, 'Sons and daughters.' The Septuagint: 'From the least to the greatest.' The Chaldee, 'Sons and grandsons, youth and children.' The idea is, that all the prosperity, near and remote, would depend on him; and that his character would sustain and give dignity to them all. The word which is rendered 'issue' (הצפעות hatsepi‛ ô t), according to Vitringa and Rosenmuller, denotes those that were of humble condition; and the passage means that honor would be conferred even on these by the virtues of Eliakim.
From the vessels of cups - literally, goblets, or bowls (אגנות 'ā gâ nô t). The idea probably is, simply that of vessels of "small capacity," whatever was the material of which they were composed; and hence, the reference here is to those of the family of Eliakim who were of humble rank, or who were poor.
To all the vessels of flagons - Margin, 'Instruments of viols.' Hebrew, נבלים nebâ liym. This word is often applied to instruments of musica the נבל nebel, viol (see it described in the notes at Isa 5:12; Isa 14:11); but it properly denotes a bottle made of skin for holding wine, and which, being made of the whole skin of a goat or sheep, indicated the vessels of large dimensions. Here it refers to the members of the family of Eliakim who were more wealthy and influential than those denoted by the small vessels. The glory of the whole family would depend on him. His virtues, wisdom, integrity, and valor in defending and saving the Hebrew commonwealth, would diffuse honor over the whole family connection, and render the name illustrious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: hang: Gen 41:44, Gen 41:45, Gen 47:11-25; Dan 6:1-3; Mat 28:18; Joh 5:22-27, Joh 20:21-23
vessels of small: Eze 15:3; Rom 9:22, Rom 9:23; Ti2 2:20, Ti2 2:21
vessels of flagons: or, instruments of viols
Geneva 1599
22:24 And they shall hang upon him all the glory of his father's house, the offspring and the issue, (z) all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.
(z) Meaning that both small and great who will come from Eliakim, will have praise and glory by his faithful officer.
John Gill
22:24 And they shall hang upon him all the glory of his father's house,.... Which shows the reason of his being compared to a nail; not to one that fastens pieces of timber together, or to a nail or stake drove in the ground, to which the cords of tents are fastened, but to a nail in a wall, on which things are hung: and the meaning is, that all of his father's family would be dependent upon him, be supported by him, and receive honour and glory from him: and which also is true of Christ the antitype; the glory of building his Father's house, the church, and of saving it, and of making of it glorious, belongs to him, and is given to him; it is put upon him, and it is visible on him, and it is weighty, and will continue:
the offspring and the issue; all the descendants of his father's family, sons and daughters, children and grandchildren; so the Targum,
"and all the glorious or noble ones of his father's house shall lean upon him, children, and children's children:''
so all the children of God, and who are also Christ's spiritual seed and offspring, these depend upon him for grace, and all the supplies of it; they boast in him for righteousness and strength, and rely upon him for life and salvation:
all vessels of small quantity; from the vessels of cups, even to all the vessels of flagons; meaning those of his family, that were some of lesser, others of greater capacities, for whom he provided places and posts under him, suitable thereunto; none were forgotten or neglected by him: this simile, of vessels of various sorts and sizes, is made use of, in perfect agreement with Eliakim's being compared to a nail, on which vessels in a house are hung by their handles. The Targum is,
"from young men to little ones; from the priests clothed with the ephod, to the Levites that held the psalteries.''
In the typical sense, it is to be understood of the vessels of mercy; some of which are larger, and others lesser; some capable of receiving more grace and larger gifts, and others less; to whom Christ communicates, and whom he fills, according to their capacities; all whose wants he supplies, and whose persons he supports; he fills them with his grace, and he fits them for glory; see Rom 9:23.
John Wesley
22:24 The glory - Of his own kindred and family, who shall all depend upon him, and receive glory from him; of the house of David, which is called his father's house, because he was of the blood - royal. The offspring - Great and small, the children and grand - children of his father's house, the meanest of them shall receive a lustre from their relation to him. All vessels - All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling.
Robert Jamieson, A. R. Fausset and David Brown
22:24 Same image as in Is 22:23. It was customary to "hang" the valuables of a house on nails (3Kings 10:16-17, 3Kings 10:21; Song 4:4).
offspring and the issue--rather, "the offshoots of the family, high and low" [VITRINGA]. Eliakim would reflect honor even on the latter.
vessels of cups--of small capacity: answering to the low and humble offshoots.
vessels of flagons--larger vessels: answering to the high offshoots.
22:2522:25: յաւուր յայնմիկ։ Ա՛յսպէս ասէ Տէր զօրութեանց. Շարժեսցի մարդ հաստատուն ՚ի հաւատարիմ տեղւոջէ. անկցի եւ կործանեսցի. ※ եւ բարձցի՛ն փառք նորա ՚ի նմանէն. զի Տէր խօսեցաւ[9822]։[9822] Ոսկան. Փառք նոցա ՚ի նմանէ։
25 Այսպէս է ասում Զօրութիւնների Տէրը. «Աներեր մարդը պիտի շարժուի իր հաստատուն տեղից, պիտի ընկնի ու կործանուի, եւ նրա փառքը պիտի վերանայ նրանից», - քանզի Տէ՛րը խօսեց:
25 «Այն օրը, կ’ըսէ զօրքերու Տէրը, Այս հաստատ տեղը գամուած բեւեռը պիտի վերցուի Եւ պիտի կոտրի ու իյնայ Ու անոր վրայ եղած բեռը պիտի կոտրտի»,Քանզի Տէրը խօսեցաւ։
Յաւուր յայնմիկ, այսպէս ասէ Տէր զօրութեանց. շարժեսցի [323]մարդ հաստատուն`` ի հաւատարիմ տեղւոջէ, անկցի եւ կործանեսցի, եւ [324]բարձցին փառք`` նորա ի նմանէ. զի Տէր խօսեցաւ:

22:25: յաւուր յայնմիկ։ Ա՛յսպէս ասէ Տէր զօրութեանց. Շարժեսցի մարդ հաստատուն ՚ի հաւատարիմ տեղւոջէ. անկցի եւ կործանեսցի. ※ եւ բարձցի՛ն փառք նորա ՚ի նմանէն. զի Տէր խօսեցաւ[9822]։
[9822] Ոսկան. Փառք նոցա ՚ի նմանէ։
25 Այսպէս է ասում Զօրութիւնների Տէրը. «Աներեր մարդը պիտի շարժուի իր հաստատուն տեղից, պիտի ընկնի ու կործանուի, եւ նրա փառքը պիտի վերանայ նրանից», - քանզի Տէ՛րը խօսեց:
25 «Այն օրը, կ’ըսէ զօրքերու Տէրը, Այս հաստատ տեղը գամուած բեւեռը պիտի վերցուի Եւ պիտի կոտրի ու իյնայ Ու անոր վրայ եղած բեռը պիտի կոտրտի»,Քանզի Տէրը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2522:25 В тот день, говорит Господь Саваоф, пошатнется гвоздь, укрепленный в твердом месте, и будет выбит, и упадет, и распадется вся тяжесть, которая на нем: ибо Господь говорит.
22:25 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth κινηθήσεται κινεω stir; shake ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the ἐστηριγμένος στηριζω steady; steadfast ἐν εν in τόπῳ τοπος place; locality πιστῷ πιστος faithful καὶ και and; even πεσεῖται πιπτω fall καὶ και and; even ἀφαιρεθήσεται αφαιρεω take away ἡ ο the δόξα δοξα glory ἡ ο the ἐπ᾿ επι in; on αὐτόν αυτος he; him ὅτι οτι since; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak
22:25 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he נְאֻם֙ nᵊʔˌum נְאֻם speech יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service תָּמוּשׁ֙ tāmûš מושׁ depart הַ ha הַ the יָּתֵ֔ד yyāṯˈēḏ יָתֵד peg הַ ha הַ the תְּקוּעָ֖ה ttᵊqûʕˌā תקע blow בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place נֶאֱמָ֑ן neʔᵉmˈān אמן be firm וְ wᵊ וְ and נִגְדְּעָ֣ה niḡdᵊʕˈā גדע cut off וְ wᵊ וְ and נָפְלָ֗ה nāfᵊlˈā נפל fall וְ wᵊ וְ and נִכְרַת֙ niḵrˌaṯ כרת cut הַ ha הַ the מַּשָּׂ֣א mmaśśˈā מַשָּׂא burden אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלֶ֔יהָ ʕālˈeʸhā עַל upon כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
22:25. in die illo dicit Dominus exercituum auferetur paxillus qui fixus fuerat in loco fideli et frangetur et cadet et peribit quod pependerat in eo quia Dominus locutus estIn that day, saith the Lord of hosts, shall the peg be removed, that was fastened in the sure place: and it shall be broken and shall fall: and that which hung thereon, shall perish, because the Lord hath spoken it.
25. In that day, saith the LORD of hosts, shall the nail that was fastened in a sure place give way; and it shall be hewn down, and fall, and the burden that was upon it shall be cut off; for the LORD hath spoken it.
In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken:

22:25 В тот день, говорит Господь Саваоф, пошатнется гвоздь, укрепленный в твердом месте, и будет выбит, и упадет, и распадется вся тяжесть, которая на нем: ибо Господь говорит.
22:25
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
κινηθήσεται κινεω stir; shake
ο the
ἄνθρωπος ανθρωπος person; human
ο the
ἐστηριγμένος στηριζω steady; steadfast
ἐν εν in
τόπῳ τοπος place; locality
πιστῷ πιστος faithful
καὶ και and; even
πεσεῖται πιπτω fall
καὶ και and; even
ἀφαιρεθήσεται αφαιρεω take away
ο the
δόξα δοξα glory
ο the
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
ὅτι οτι since; that
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
22:25
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
נְאֻם֙ nᵊʔˌum נְאֻם speech
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
תָּמוּשׁ֙ tāmûš מושׁ depart
הַ ha הַ the
יָּתֵ֔ד yyāṯˈēḏ יָתֵד peg
הַ ha הַ the
תְּקוּעָ֖ה ttᵊqûʕˌā תקע blow
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
נֶאֱמָ֑ן neʔᵉmˈān אמן be firm
וְ wᵊ וְ and
נִגְדְּעָ֣ה niḡdᵊʕˈā גדע cut off
וְ wᵊ וְ and
נָפְלָ֗ה nāfᵊlˈā נפל fall
וְ wᵊ וְ and
נִכְרַת֙ niḵrˌaṯ כרת cut
הַ ha הַ the
מַּשָּׂ֣א mmaśśˈā מַשָּׂא burden
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּֽר׃ ס dibbˈēr . s דבר speak
22:25. in die illo dicit Dominus exercituum auferetur paxillus qui fixus fuerat in loco fideli et frangetur et cadet et peribit quod pependerat in eo quia Dominus locutus est
In that day, saith the Lord of hosts, shall the peg be removed, that was fastened in the sure place: and it shall be broken and shall fall: and that which hung thereon, shall perish, because the Lord hath spoken it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
25: В тот день... Это заключение опять говорит об участи Севны.

Даже самые строгие критики не усматривают каких-либо серьезных оснований для того, чтобы сомневаться в подлинности всего пророчества 22-й главы. Только один 25-й стих, не входящий в ряд строф, считается прибавкой, сделанною в позднейшее время. Это касается времени происхождения первой половины главы, то большинство критиков относит ее ко времени качала завоевания Палестины ассирийским царем Сеннахиримом. Из книг исторических (4: Цар 20:20; 2: Пар 32:23, 30) мы видим, что Езекия, ввиду нашествия Сеннахирима, заботился о водоснабжении своего столичного города и в кн. Премудрости Иисуса сына Сирахова содержится похвала ему за устройство бассейна (Сир 48:19). Эти гидравлические сооружения (ср. Толк. Библ. т. 2), упоминаемые и в книгах исторических и у Исаии во 22-й гл., дают основание думать, что наше пророчество было произнесено около 701-го г. Пророчество же о Севне и Елиакиме произнесено несколько ранее 701-го г., как единодушно заявляют критики книги Исаии. В самом деле, еще до нашествия Сеннахирима, которое случилось в 701: г., Елиаким уже занимал место Севны (см. Ис 36:3; 37:2), который низведен был на место секретаря. Строфы пророчества располагаются в таком порядке:
1-я строфа_ст. 1-3_(2, 3)
2-я строфа_ст. 4-5_(2, 3)
3-я строфа_ст. 6-7: и 8а)_
1-я строфа_ст. 8б)-11_(2, 3)
2-я строфа_ст. 12-14_(2, 3)
1-я строфа_ст. 15-19_(3, 2, 2)
2-я строфа_ст. 20-24_(2, 2, 3)
Adam Clarke: Commentary on the Bible - 1831
22:25: The nail that is fastened - This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him.
What is said of Eliakim the son of Hilkiah, Isa 22:20-24, is very remarkable; and the literal meaning is not easy to be understood. From Isa 9:6, and from Rev 3:7, it seems to belong to our Lord alone. The removal of Shebna from being over the treasure of the Lord's house, Isa 22:19, and the investiture of Eliakim with his robe, girdle, office, and government, Isa 22:20, etc., probably point out the change of the Jewish priesthood, and the proclaiming of the unchangeable priesthood of Christ. See Psa 110:4. Eliakim signifies The resurrection of the Lord; or, My God, he shall arise. Hilkiah signifies The Lord my portion or lot. The key of David, shutting and opening, etc., may intend the way of salvation through Christ alone. For the hope of salvation and eternal life comes only through Eliakim, the resurrection of Jesus Christ from the dead.
It is said, Isa 22:24, "They shall hang upon him all the glory of his father's house" - for, in Jesus Christ dwells all the fullness of the Godhead bodily; and the offspring and the issue, הצאצאים hatstseetsaim from יצא yatsa, to go out, - the suckers from the root; the sideshoots, the apostles and primitive ministers of his word. The issue, הצפיעות hatstsephioth, probably means the issue's issue; so the Targum. The grandchildren, all those who believe on the Lord Jesus through their word.
"The nail that is fastened in the sure place shall be removed," Isa 22:25, Kimchi refers not to Eliakim, but to Shebna, Isa 22:17-19. By, "They shall hang upon him all vessels of small quantity and large quantity," has been understood the dependence of all souls, of all capacities, from the lowest in intellect to the most exalted on the Lord Jesus, as the only Savior of all lost human spirits.
As the literal interpretation of this prophecy has not been found out, we are justified from parallel texts to consider the whole as referring to Jesus Christ, and the government of the Church, and the redemption of the world by him. Nor are there many prophecies which relate to him more clearly than this, taken in the above sense.
Albert Barnes: Notes on the Bible - 1834
22:25: In that day shall the nail - Not Eliakim, but Shebna. Eliakim was to be fastened, that is, confirmed in office. But Shebna was to be removed.
That is fastened in the sure place - Or, that was once fastened, or was supposed to be fastened - a phrase appropriate to an office which the incumbent supposed to be firm or secure. It here refers to Shebna. He was regarded as haying a permanent hold on the office, and was making provisions for ending his days in it.
Be removed - To a distant land Isa 22:17-18, or simply taken down.
And be cut down, and fall - As a spike, pin, or peg would be taken away from the wall of a house.
And the burden that was upon it - All that it sustained - as the spikes in the wall of a house sustained the cups of gold, the raiment, or the armor that belonged to the family. Here it means, all that was dependent on Shebna - the honor of his family, his emoluments, his hope of future fame, or of an honored burial. All these would fail as a matter of course, when he was removed from his office. This is one instance of the usual mode of the divine administration. The errors of a man entrusted with office entail poverty, disgrace, and misery on all who are connected with him. Not only is his own name disgraced, but his sin "diffuses itself," as it were, on all connected wit him. It involves them in want, and shame, and tears; and the design is to deter those in office from sin, by the fact that their crimes and errors "will" thus involve the innocent in calamiry, and shed disgrace and woe on those whom they love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: the nail: Isa 22:15, Isa 22:16
the burden: Est 9:5-14, Est 9:24, Est 9:25; Psa 52:5, Psa 146:3; Jer 17:5, Jer 17:6
for the: Isa 46:11, Isa 48:15; Jer 4:28; Eze 5:13, Eze 5:15, Eze 5:17; Mic 4:4
Carl Friedrich Keil and Franz Delitzsch
22:25
We will refer to this again. But in the meantime the impression is an irresistible one; and the Targum, Jerome, Hitzig, and others, are therefore right in assuming that Eliakim is the peg which, however glorious its beginning may have been, comes at last to the shameful end described in Is 22:25 : "In that day, saith Jehovah of hosts, will the peg that is fastened in a sure place be removed, and be cast down, and fall; and the burden that it bore falls to the ground: for Jehovah hath spoken." The prophet could not express in clearer terms the identity of the peg threatened here with Eliakim himself; for how is it conceivable that the prophet could turn all that he has predicated of Eliakim in Is 22:23, Is 22:24, into predicates of Shebna? What Umbreit says - namely, that common sense must refer Is 22:25 to Shebna - is the very reverse of correct. Eliakim himself is also brought down at last by the greatness of his power, on account of the nepotism to which he has given way. His family makes a wrong use of him; and he is more yielding than he ought to be, and makes a wrong use of his office to favour them! He therefore falls, and brings down with him all that hung upon the peg, i.e., all his relations, who have brought him to ruin through the rapacity with which they have grasped at prosperity.
Hitzig maintains that Is 22:24, Is 22:25 form a later addition. But it is much better to assume that the prophet wrote down Is 22:15-25 at one sitting, after the predicted fate of the two great ministers of state, which had been revealed to him at two different times, had been actually fulfilled. We know nothing more about them than this, that in the fourteenth year of Hezekiah it was not Shebna, but Eliakim, "who was over the house" (Is 36:3, Is 36:22; Is 37:2). But Shebna also filled another office of importance, namely that of sōpher. Was he really taken prisoner and carried away (a thing which is perfectly conceivable even without an Assyrian captivity of the nation generally)? Or did he anticipate the threatened judgment, and avert it by a penitential self-abasement? To this and other questions we can give no reply. One thing alone is certain - namely, that the threefold prediction of Shebna's fall, of Eliakim's elevation, and of Eliakim's fall, would not stand where it does, if there were any reason whatever to be ashamed of comparing the prophecy with its fulfilment.
Geneva 1599
22:25 In that day, saith the LORD of hosts, shall the (a) nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken [it].
(a) He means Shebna, who in man's judgment should never have fallen.
John Gill
22:25 In that day, saith the Lord of hosts,.... That Shebna is deposed, and Eliakim put in his place:
shall the nail that is fastened in the sure place be removed, and be cut down, and fall; meaning, not Eliakim before spoken of, who really was a nail fastened in a sure place, and not to be removed; but Shebna, who thought himself to be as a nail in a sure place, being put into it by the king, and supported by his authority, and courted by his friends and flatterers; for to him the whole preceding prophecy is directed, which is carried down to this verse; for all that is said of the glory and usefulness of his successor Eliakim was to be told to him, which would make it still the more grievous to him, to be degraded and disgraced as he would be, signified by his being removed, cast down, and falling:
and the burden that was upon it shall be cut off; those that were dependent upon him, his family, his flatterers, and friends, such whom he had raised by his influence and authority to considerable places, and whom he supported in them; these would fall with him, as is usual when a royal favourite, or prime minister of state, falls into disgrace, and is removed; an instance of this may be seen in Haman, whose family and friends were involved in the same ruin with him, Esther 9:12 and it may be observed, that many dependents, which a minister of state always has, are a burden to him. The Targum interprets this of the burden of prophecy; and Jarchi says, that some explain it thus,
"the prophecy, which thou prophesiest, concerning it, shall be confirmed;''
as follows:
for the Lord hath spoken it; and therefore it shall come to pass;
as the Targum,
"for, so it is decreed by the word of the Lord.''
John Wesley
22:25 The nail - Shebna, who seemed to be so. The burden - All those wicked officers that were advanced and supported by his power.
Robert Jamieson, A. R. Fausset and David Brown
22:25 nail . . . fastened--Shebna, who was supposed to be firmly fixed in his post.
burden . . . upon it--All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Ex 20:5).
MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Is 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.