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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-14. Разрушение Тира. 15-18. Восстановление Тира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is concerning Tyre, an ancient wealthy city, situated upon the sea, and for many ages one of the most celebrated cities for trade and merchandise in those parts of the world. The lot of the tribe of Asher bordered upon it. See Joshua xix. 29, where it is called "the strong city Tyre." We seldom find it a dangerous enemy to Israel, but sometimes their faithful ally, as in the reigns of David and Solomon; for trading cities maintain their grandeur, not by the conquest of their neighbours, but by commerce with them. In this chapter is foretold, I. The lamentable desolation of Tyre, which was performed by Nebuchadnezzar and the Chaldean army, about the time that they destroyed Jerusalem; and a hard task they had of it, as appears Ezek. xxix. 18, where they are said to have "served a hard service against Tyre," and yet to have no wages, ver. 1-14. II. The restoration of Tyre after seventy years, and the return of the Tyrians out of their captivity to their trade again, ver. 15-18.
Adam Clarke: Commentary on the Bible - 1831
Prophecy denouncing the destruction of Tyre by Nebuchadnezzar, delivered upwards of one hundred and twenty years before its accomplishment, at a period when the Tyrians were in great prosperity, and the Babylonians in abject subjection to the Assyrian empire; and, consequently, when an event of so great magnitude was improbable in the highest degree, Isa 23:1-14. Tyre shall recover its splendor at the termination of seventy years, the days of One king, or kingdom, by which must be meant the time allotted for the duration of the Babylonish empire, as otherwise the prophecy cannot be accommodated to the event, Isa 23:15-17. Supposed reference to the early conversion of Tyre to Christianity, Isa 23:18.
Albert Barnes: Notes on the Bible - 1834
23:0: This prophecy respects Tyre, and extends only to the end of this chapter. It is made up of a succession of "apostrophes" directed either to Tyre itself, or to the nations with which it was accustomed to trade. The first part of the prophecy Isa 23:1-13 is occupied with the account of the "judicial sentence" which God had passed upon Tyre. This is not done in a direct and formal manner, but by addresses to the various people with whom the Tyrians had commercial contact, and who would be particularly affected by its destruction. Thus Isa 23:1 the prophet calls on the ships of Tarshish to 'howl' because their advantageous commerce with Tyre must cease. This intelligence respecting the calamities that had come upon Tyre, he says would be brought to them 'from the land of Chittim' Isa 23:1, that is, from the islands and coasts of the Mediterranean. In Isa 23:2, the calamity is described as coming directly on the island on which Tyre was built. In the subsequent verses, the prophet describes the sources of the wealth of Tyre Isa 23:3, and declares that her great luxury and splendor would be destroyed Isa 23:5-12. In Isa 23:13, the prophet says that this would be done by the 'Chaldeans;' and this verse serves to fix the time of the fulfillment to the siege of Tyre by Nebuchadnezzar. In this all commentators probably (except Grotius, who supposes that it refers to Aexander the Great) are agreed. Indeed, it seems to be past all doubt, that the events here referred to pertain to the siege of Tyre by Nebuchadnezzar. In the remainder of the prophecy (Isa 23:14 to the end of the chapter), the prophet declares the "time" during which this calamity would continue. He declares that it would be only for seventy years Isa 23:14, and that after that, Tyre would be restored to her former splendor, magnificence, and successful commerce Isa 23:16-17; and that then her wealth would be consecrated to the service of Yahweh Isa 23:18.
The "design" of the prophecy is, therefore, to foretell the calamities that would come upon a rich, proud, and luxurious city; and tries to show that God was Governor and Ruler over the nations of the earth. Tyre became distinguished for pride, luxury, and consequent dissipation; and the destruction that was to come upon it was to be a demonstration that wicked nations and cities wound incur the displeasure of God, and would be destroyed.
Tyre, the subject of the prophecies, particularly of Isaiah and Ezekiel, who both predicted its overthrow isa 23; Ezek. 26-29, was a celebrated city of Phenicia, and is usually mentioned in connection with Sidon Mat 11:21, Mat 11:22; Mat 15:21; Mar 3:8; Mar 7:24, Mar 7:31; Luk 10:13-14. It was on the coast of the Mediterranean, about lat. 33 degrees 20' N., and was about twenty miles south of Sidon. It was one of the cities allotted to the tribe of Asher Jos 19:29, but it is probable that the ancient inhabitants were never driven out by the Israelites. It seems to have been occupied by the Canaanites, and is always mentioned as inhabited by a distinct people from the Jews Sa2 24:7; Kg1 7:13-14; Kg1 9:12; Ezr 3:7; Neh 13:16; Psa 83:7; Psa 87:4. It was probably built by a colony from Sidon: since Isaiah Isa 23:12 calls it the 'daughter of Zidon,' and it is said Isa 23:2 to have been replenished by Sidon. That Sidon was the most ancient city there can be no doubt. "Sidon" was the oldest son of Canaan Gen 10:15, and the city of Sidon is mentioned by the patriarch Jacob Gen 49:13, and in the time of Joshua it is called 'Great Sidon' Jos 11:8. Strabo affirms that "after Sidon," Tyre was the most celebrated city of the Phenicians. Justin (xviii. 1, 5), expressly declares that the Sidonians, being besieged by the king of Ascalon, went in ships and built Tyre. But though Tyre was the 'daughter' of Sidon, yet it soon rivaled in importance, and in commercial enterprise.
Among the ancient writers, Tyre is mentioned as Palaeo-Tyrus (Παλαίτυρος Palaituros) or ancient Tyre, and as Insular Tyre. The former was built on the "coast," and was doubtless built first, though there is - evidence that the latter was early used as a place for anchorage, or a harbor. In Old Tyre, or Tyre on the coast, undoubtedly also the most magnificent edifices would be built, and the principal business would there be at first transacted. Probably Insular Tyre was built either because it furnished a better harbor, or because, being inaccessible to an invading army, it was more secure. Insular Tyre, as the name imports, was built on an island, or a "rock," about three quarters of a mile from the coast, or from Old Tyre. Probably the passage from one to the other was formerly by a ferry, or in boats only, until Alexander the Great, in his siege of the city, built a mole from the ruins of the old city to the new. This mole, or embankment, was not less than 200 feet in breadth, and constituted a permanent connection between Tyre and the mainland. Insular Tyre was remarkably safe from the danger of invasion. It commanded the sea, and of course had nothing to dread from that quarter; and the only mode in which it could become accessible to Alexander, was to build this gigantic causeway from the mainland.
Tyre was distinguished for its enterprise, its commercial importance, its luxury, and its magnificence. Few, perhaps none, of the cities of antiquity, were more favorably situated for commerce. It was the natural seaport of Palestine and Syria, and it was favorably situated for commerce with all the cities and states bordering on the Mediterranean, and, indeed, with all the known world. The luxuries of the East passed through Tyre (see Ezek. 27, where there is an extended description of the various nations that trafficked with and enriched it), and the productions of distant climes from the West were introduced to the East through this sea-port. It rose, therefore, to great opulence, and to consequent luxury and sin.
It was also a place of great strength. Old Tyre was defended by a wall, which was regarded as impregnable, and which is said to have resisted the attacks of Nebuchadnezzar for thirteen years. New, or Insular Tyre, was inaccessible, until Alexander constructed the immense mole by which he connected it with the mainland, and as they had the command of the sea, the city was regarded unapproachable. Alexander could not hare taken it had he not possessed resources, and patience, and power, which perhaps no other ancient conqueror possessed; and had he not engaged in an enterprise which perhaps all others would have regarded as impracticable and hopeless. Josephus, indeed, states, that Shalmaneser, king of Assyria, made war against the Tyrians, with a fleet of sixty ships, manned by 800 rowers. The Tyrians had but twelve ships, yet they obtained the victory, and dispersed the Assyrian fleet, taking 500 prisoners. Shalmaneser then besieged the city for five years, but was unable to take it. This was in the time of Hezekiah, A. M. 3287, or about 717 b. c.
Nebuchadnezzar took the city after a siege of thirteen years, during the time of the Jewish captivity, about 573 years before Christ. This was in accordance with the prophecy in this chapter (see the note at Isa 23:13), and according to the predictions also of Ezekiel. The desolation was entire. The city was destroyed, and the inhabitants driven into foreign lands (see Isa 23:7, note; Isa 23:12, note). The city lay desolate for seventy years (see Isa 23:15, note; Isa 23:17, note), and Old Tyre was in ruins in the time of the invasion of Alexander the Great. A new city had risen, however, on the island, called New Tyre, and this city was taken by Alexander, after a siege of eight months. Near the shore the water is said to have been shallow, but near the new city it was three fathoms, or nineteen feet in depth. The city of Tyre was taken by Alexander 332 b. c. and 241 years after its destruction by Nebuchadnezzar, and consequently about 170 years after it had been rebuilt.
It was not, however, entirely destroyed by Alexander, and became an object of contention to his successors. It was successively invested by Antigonas and Ptolemy, and fell into the hands of the latter. In the apostolic age it seems to have regained somewhat of its ancient splendor. There were some Christians here Act 21:3-4. At present it belongs to Syria. It was often an object of contention during the crusades, and was distinguished as the first archbishopric under the patriarchate of Jerusalem. It gradually sunk into decay, lost its importance, and became a place of utter ruin. Volney noticed there, in 1784, the choir of the ancient church, the remains of the walls of the city which can still be traced, and some columns of red granite, a species unknown in Syria. In the time when it was visited by Volhey and Maundrell, it was a miserable village, where the inhabitants subsisted chiefly by fishing.
Its exports consist only of a few sacks of corn and cotton; and the only merchant of which it could boast in the time when Volney was there, was a solitary Greek, who could hardly gain a livelihood. At present, Tyre, or, as it is called, "Sur," is nothing more than a market town, a small seaport, hardly deserving the name of a city. Its chief export is the tobacco raised on the neighboring hills; with some cotton, and also charcoal and wood from the more distant mountains. The houses are for the most part mere hovels, very few being more than one story high, with flat roofs. The streets are narrow lanes, crooked, and filthy. Yet the many scattered palm trees throw over the place an oriental charm; and the numerous Pride of India trees interspersed among the houses and gardens, with their beautiful foliage, give it a pleasing aspect. It has a population of less than three thousand souls. In 1837, an earthquake was felt here to a very considerable extent. A large part of the eastern wall was thrown down, and the southern wall was greatly shattered, and several houses were destroyed (see Robinson's "Bib. Researches," vol. iii. p. 400; Robinson's Calmet; "Edin. Ency.;" Newton, "On the Prophecies," vol. xi.; Keith, "On the Prophecies;" and the "Travels" of Volney and Maundrell. On the ancient commercial importance of Tyre, also, and its present situation, and the "cause" of its decline, the reader may consult an article in the "Amos Bib. Rep." for October 1840).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 23:1, The miserable overthrow of Tyre; Isa 23:15, Her restoration and whoredoms.
Carl Friedrich Keil and Franz Delitzsch

The Oracle Concerning Tyre - Isaiah 23
The second leading type of the pride of heathen power closes the series of prophecies against the nations, as Stier correctly observes, just as Babylon opened it. Babylon was the city of the imperial power of the world; Tyre, the city of the commerce of the world. The former was the centre of the greatest land power; the latter of the greatest maritime power. The former subjugated the nations with an iron arm, and ensured its rule by means of deportation; the latter obtained possession of the treasures of the nations in as peaceable a manner as possible, and secured its advantages by colonies and factories. The Phoenician cities formed at first six or eight independent states, the government of which was in the hands of kings. Of these, Sidon was much older than Tyre. The thorah and Homer mention only the former. Tyre did not rise into notoriety till after the time of David. But in the Assyrian era Tyre had gained a kind of supremacy over the rest of the Phoenician states. It stood by the sea, five miles from Sidon; but when hard pressed by enemies it had transferred the true seat of its trade and wealth to a small island, which was three-quarters of a mile farther to the north, and only twelve hundred paces from the mainland. The strait which separated this insular Tyre (Tyrus) from ancient Tyre (Palaetyrus) was mostly shallow, and its navigable waters near the island had only a draught of about eighteen feet, so that on one or two occasions a siege of singular Tyre was effected by throwing up an embankment of earth - namely, once by Alexander (the embankment still in existence), and once possible by Nebuchadnezzar, for Tyre was engaged in conflict with the Chaldean empire as well as the Assyrian. Now which of these two conflicts was it that the prophet had in his mind? Eichhorn, Rosenmller Hitzig, and Movers say the Chaldean, and seek in this way to establish the spuriousness of the passage; whereas Gesenius, Maurer, Umbreit, and Knobel say the Assyrian, thinking that this is the only way of sustaining its genuineness. Ewald and Meier say the same; but they pronounce Is 23:15-18 an interpolation belonging to the Persian era. De Wette wavers between the genuineness and spuriousness of the whole. In our opinion, however, as in that of Vitringa and those who tread in his footsteps, the question whether the imperial power by which Tyre was threatened was the Assyrian or the Chaldean, is a purely exegetical question, not a critical one.
John Gill
INTRODUCTION TO ISAIAH 23
This chapter gives an account both of the desolation and restoration of Tyre, an ancient city of Phoenicia. Its desolation is described as so complete, that a house was not left in it, Is 23:1 and by the fewness and stillness of the inhabitants of it, with which it had been replenished, it having been a mart of nations, Is 23:2 and by the shame and pain Zidon, a neighbouring city, was put into, on account of it, Is 23:4 and by the removal of its inhabitants to other places, Is 23:6 all which is attributed to the counsel, purpose, and commandment of God, to destroy it; whose view was to stain their pride, and bring them into contempt, Is 23:8 the means and instruments made use of to this purpose were the Assyrians or Chaldeans, Is 23:13 and its desolation is further aggravated by the loss of its trade; hence the merchants of other countries are called to mourning, Is 23:1 the date and duration of this desolation were seventy years, Is 23:15 after which it should be restored, and its merchandise and commerce with all the nations of the earth be revived again, Is 23:15.
23:123:1: Պատգամ Տիւրոսի։ Ողբացէ՛ք նաւք Կարքեդովնացւոց, զի կորեա՛ն եւ ո՛չ եւս գայցեն յերկրէն Կիտացւոց. վարեցան ՚ի գերութեան[9823]։ [9823] Ոմանք. Կարգեդոնացւոց... վարեցան ՚ի գերութիւն։ ՚Ի լուս՛՛. ՚ի վերայ՝ Կիտացւոց, նշանակի՝ ՚ի տանէ Տարուբերին։
1 Պատգամ Տիւրոսի մասին Ողբացէ՛ք, Կարքեդոնի՛ նաւեր, քանզի կարքեդոնացիները կործանուեցին եւ այլեւս չեն վերադառնայ Կիտացիների երկրից, ուր գերութեան քշուեցին:
23 Ողբացէ՛ք, ո՛վ Թարսիսի նաւեր, Քանզի անիկա բնաջինջ եղաւ, հոն տուն կամ դուռ* չմնաց։Ասիկա Կիտացիներու երկրէն յայտնուեցաւ անոնց։
Պատգամ Տիւրոսի: Ողբացէք, նաւք [325]Կարքեդոնացւոց, զի կորեան եւ ոչ եւս գայցեն յերկրէն Կիտացւոց. վարեցան ի գերութեան:

23:1: Պատգամ Տիւրոսի։ Ողբացէ՛ք նաւք Կարքեդովնացւոց, զի կորեա՛ն եւ ո՛չ եւս գայցեն յերկրէն Կիտացւոց. վարեցան ՚ի գերութեան[9823]։
[9823] Ոմանք. Կարգեդոնացւոց... վարեցան ՚ի գերութիւն։ ՚Ի լուս՛՛. ՚ի վերայ՝ Կիտացւոց, նշանակի՝ ՚ի տանէ Տարուբերին։
1 Պատգամ Տիւրոսի մասին Ողբացէ՛ք, Կարքեդոնի՛ նաւեր, քանզի կարքեդոնացիները կործանուեցին եւ այլեւս չեն վերադառնայ Կիտացիների երկրից, ուր գերութեան քշուեցին:
23 Ողբացէ՛ք, ո՛վ Թարսիսի նաւեր, Քանզի անիկա բնաջինջ եղաւ, հոն տուն կամ դուռ* չմնաց։Ասիկա Կիտացիներու երկրէն յայտնուեցաւ անոնց։
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23:123:1 Пророчество о Тире. Рыдайте, корабли Фарсиса, ибо он разрушен; нет домов, и некому входить в домы. Так им возвещено из земли Киттийской.
23:1 τὸ ο the ὅραμα οραμα vision Τύρου τυρος Tyros; Tiros ὀλολύζετε ολολυζω howl πλοῖα πλοιον boat Καρχηδόνος καρχηδων since; that ἀπώλετο απολλυμι destroy; lose καὶ και and; even οὐκέτι ουκετι no longer ἔρχονται ερχομαι come; go ἐκ εκ from; out of γῆς γη earth; land Κιτιαίων κιτιαιοι lead; pass αἰχμάλωτος αιχμαλωτος captive
23:1 מַשָּׂ֖א maśśˌā מַשָּׂא utterance צֹ֑ר ṣˈōr צֹר Tyrus הֵילִ֣ילוּ׀ hêlˈîlû ילל howl אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship תַּרְשִׁ֗ישׁ taršˈîš תַּרְשִׁישׁ Tarshish כִּֽי־ kˈî- כִּי that שֻׁדַּ֤ד šuddˈaḏ שׁדד despoil מִ mi מִן from בַּ֨יִת֙ bbˈayiṯ בַּיִת house מִ mi מִן from בֹּ֔וא bbˈô בוא come מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כִּתִּ֖ים kittˌîm כִּתִּיִּים Kittim נִגְלָה־ niḡlā- גלה uncover לָֽמֹו׃ lˈāmô לְ to
23:1. onus Tyri ululate naves maris quia vastata est domus unde venire consueverant de terra Cetthim revelatum est eisThe burden of Tyre. Howl, ye ships of the sea, for the house is destroyed, from whence they were wont to come: from the land of Cethim it is revealed to them.
1. The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Kittim it is revealed to them.
23:1. The burden of Tyre. Wail, you ships of the sea! For the house, from which they were accustomed to go forth, has been laid waste. From the land of Kittim, this has been revealed to them.
23:1. The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them:

23:1 Пророчество о Тире. Рыдайте, корабли Фарсиса, ибо он разрушен; нет домов, и некому входить в домы. Так им возвещено из земли Киттийской.
23:1
τὸ ο the
ὅραμα οραμα vision
Τύρου τυρος Tyros; Tiros
ὀλολύζετε ολολυζω howl
πλοῖα πλοιον boat
Καρχηδόνος καρχηδων since; that
ἀπώλετο απολλυμι destroy; lose
καὶ και and; even
οὐκέτι ουκετι no longer
ἔρχονται ερχομαι come; go
ἐκ εκ from; out of
γῆς γη earth; land
Κιτιαίων κιτιαιοι lead; pass
αἰχμάλωτος αιχμαλωτος captive
23:1
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
צֹ֑ר ṣˈōr צֹר Tyrus
הֵילִ֣ילוּ׀ hêlˈîlû ילל howl
אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship
תַּרְשִׁ֗ישׁ taršˈîš תַּרְשִׁישׁ Tarshish
כִּֽי־ kˈî- כִּי that
שֻׁדַּ֤ד šuddˈaḏ שׁדד despoil
מִ mi מִן from
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
מִ mi מִן from
בֹּ֔וא bbˈô בוא come
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
כִּתִּ֖ים kittˌîm כִּתִּיִּים Kittim
נִגְלָה־ niḡlā- גלה uncover
לָֽמֹו׃ lˈāmô לְ to
23:1. onus Tyri ululate naves maris quia vastata est domus unde venire consueverant de terra Cetthim revelatum est eis
The burden of Tyre. Howl, ye ships of the sea, for the house is destroyed, from whence they were wont to come: from the land of Cethim it is revealed to them.
23:1. The burden of Tyre. Wail, you ships of the sea! For the house, from which they were accustomed to go forth, has been laid waste. From the land of Kittim, this has been revealed to them.
23:1. The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. В Тир едут корабли из далекой тирской колонии Тартесса, но им с островов Средиземного моря возвещают, что Тир уже не существует! Как велико было значение этого мирового торгового города! Сюда привозились товары со всего мира, а отсюда рассылались по разным другим странам. Поэтому все поражены известием о его падении, особенно же сами финикияне, которым теперь приходится искать себе убежища в чужих землях.

Тир (по-евр. Zor теснина, скала), бывший главным городом Финикии, в настоящее время представляет собою небольшой и бедный городишко с жалким подобием базара, на котором главным образом продаются бобы, табак, финики и лимоны. Группа жалких домов, в один или два этажа, грязные переулки вместо улиц - вот и весь нынешний Тир (Гейки. Святая Земля, с. 1059). В скалах, идущих по берегу моря, к югу, древние тиряне устроили гавани, пристани, мелкие доки и окружили город великолепной стеной. Остатки стены этой видны еще и теперь, а равно сохранилась и плотина, соединявшая и в древнее время Тир, построенный на острове, с Тиром, расположенным на берегу моря - на континенте. Эта плотина была насыпана Александром Македонским для того, чтобы взять островной Тир. Тиряне называли обе части Тира sarra. Старый или континентальный Тир был расположен на плодородной равнине и представлял собою роскошный сад (Ос 9:13). Здесь находилась древняя царская крепость и святилище Мелькарта или Геркулеса, тогда как остров Тир был застроен разными пакгаузами и домами для матросов. Старый Тир впервые пострадал от врагов во время нашествия Салмонассара в 729: г., а потом нападения халдеев, персов и греков (особенно Александра Македонского), постепенно все более и более разоряли его, причем не малый вред причинили Тиру землетрясения: так в 523: г. город этот был совершенно разрушен землетрясением. Основан был Тир, по преданию, за 2750: лет до Р. Х.
Корабли Фарсисские - см. Ис 2:16.
Он, т. е. Тир.
Им т. е. корабельщикам, едущим из Фарсиса в Тир.
Некому... точнее нет приюта!
Земля Киттийская - острова Средиземного моря вообще и, в частности, Кипр (Быт 10:4; Чис 24:24), лежавший по морскому пути из Тира в ФарсИс.
Condamin весь стих переводит так: "рыдайте, корабли из Фарсиса, потому что ваш порт разрушен!" - об этом их извещают при возвращении из земли Киттим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. 2 Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. 3 And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. 4 Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. 5 As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. 6 Pass ye over to Tarshish; howl, ye inhabitants of the isle. 7 Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. 8 Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? 9 The LORD of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. 10 Pass through thy land as a river, O daughter of Tarshish: there is no more strength. 11 He stretched out his hand over the sea, he shook the kingdoms: the LORD hath given a commandment against the merchant city, to destroy the strong holds thereof. 12 And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. 13 Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. 14 Howl, ye ships of Tarshish: for your strength is laid waste.
Tyre being a sea-port town, this prophecy of its overthrow fitly begins and ends with, Howl, you ships of Tarshish; for all its business, wealth, and honour, depended upon its shipping; if that be ruined, they will be all undone. Observe,
I. Tyre flourishing. This is taken notice of that her fall may appear the more dismal. 1. The merchants of Zidon, who traded at sea, had at first replenished her, v. 2. Zidon was the more ancient city, situated upon the same sea-cost, a few leagues more to the north, and Tyre was at first only a colony of that; but the daughter had outgrown the mother, and become much more considerable. It may be a mortification to great cities to think how they were at first replenished. 2. Egypt had helped very much to raise her, v. 3. Sihor was the river of Egypt: by that river, and the ocean into which it ran, the Egyptians traded with Tyre; and the harvest of that river was her revenue. The riches of the sea, and the gains by goods exported and imported, are as much the harvest to trading towns as that of hay and corn is to the country; and sometimes the harvest of the river proves a better revenue than the harvest of the land. Or it may be meant of all the products of the Egyptian soil, which the men of Tyre traded in, and which were the harvest of the river Nile, owing themselves to the overflowing of that river. 3. She had become the mart of the nations, the great emporium of that part of the world. Some of every known nation might be found there, especially at certain times of the year, when there was a general rendezvous of merchants. This is enlarged upon by another prophet, Ezek. xxvii. 2, 3, &c. See how the hand of the diligent, by the blessing of God upon it, makes rich. Tyre became rich and great by industry, though she had no other ploughs going than those that plough the waters. 4. She was a joyous city, noted for mirth and jollity, v. 7. Those that were so disposed might find there all manner of sports and diversions, all the delights of the sons and daughters of men, balls, and plays, and operas, and every thing of that kind that a man had a fancy to. This made them secure and proud, and they despised the country people, who neither knew nor relished any joys of that nature. This also made them very loth to believe and consider what warnings God gave them by his servants; they were too merry to mind them. Her antiquity likewise was of ancient days, and she was proud of that, and that helped to make her secure; as if because she had been a city time out of mind, and her antiquity had been of ancient days, therefore she must continue a city time without end, and her continuance must be to the days of eternity. 5. She was a crowning city (v. 8), that crowned herself. Such were the power and pomp of her magistrates that they crowned those who had dependence on her and dealings with her. It is explained in the following words: Her merchants are princes, and live like princes for the ease and state they take; and her traffickers, whatever country they go to, are the honourable of the earth, who are respected by all. How slightly soever some now speak of tradesmen, it seems formerly, and among the wisest nations, there were merchants, and traders, and men of business, that were the honourable of the earth.
II. Here is Tyre falling. It does not appear that she brought trouble upon herself by provoking her neighbours with her quarrels, but rather by tempting them with her wealth; but, if it was this that induced Nebuchadnezzar to fall upon Tyre, he was disappointed; for after it had stood out a siege of thirteen years, and could hold out no longer, the inhabitants got away by sea, with their families and goods, to other places where they had an interest, and left Nebuchadnezzar nothing but the bare city. See a history of Tyre in Sir Walter Raleigh's History of the World, lib. 2. cap. 7. sect. 3, 43. page. 283, which will give much light to this prophecy and that in Ezekiel concerning Tyre.
1. See how the destruction of Tyre is here foretold. (1.) The haven shall be no convenient harbour for the reception of the ships of Tarshish, but all laid waste (1.), so that there shall be no house, no dock for the ships to ride in, no inns, or public houses for the seamen, no entering into the port. Perhaps it was choked with sand or blocked up by the enemy. Or, Tyre being destroyed and laid waste, the ships that used to come from Tarshish and Chittim into that port shall now no more enter in; for it is revealed or made known to them, they have received the dismal news, that Tyre is destroyed and laid waste; so that there is now no more business for them there. See how it is in this world; those that are spoiled by their enemies are commonly slighted by their old friends. (2.) The inhabitants are struck with astonishment. Tyre was an island. The inhabitants of it, who had made a mighty noise and bustle in the world, and revelled with loud huzzas, shall now be still and silent (v. 2); they shall sit down as mourners, so overwhelmed with grief that they shall not be able to express it. Their proud boasts of themselves, and defiances of their neighbours, shall be silenced. God can soon quiet those, and strike them dumb, that are the noisy busy people of the world. Be still; for God will do his work (Ps. xlvi. 10; Zech. ii. 13), and you cannot resist him. (3.) The neighbours are amazed, blush, and are in pain for them: Zidon is ashamed (v. 4), by whom Tyre was at first replenished; for the rolling waves of the sea brought to Zidon this news from Tyre; and there the strength of the sea, a high spring-tide, proclaimed saying, "I travail not, nor bring forth children now, as I have done. I do not now, as I used to do, bring ship-loads of young people to Tyre, to be bred up there in trade and business," which was the thing that had made Tyre so rich and populous. Or the sea, that used to be loaded with fleets of ships about Tyre, shall not be as desolate as a sorrowful widow that is bereaved of all her children, and has none about her to nourish and bring up. Egypt indeed was a much larger and more considerable kingdom than Tyre was; and yet Tyre had so large a correspondence, upon the account of trade, that all the nations about shall be as much in pain, upon the report of the ruin of that one city, as they would have been, and not long after were, upon the report of the ruin of all Egypt, v. 5. Or, as some read it, When the report shall reach to the Egyptians they shall be sorely pained to hear it of Tyre, both because of the loss of their trade with that city and because it was a threatening step towards their own ruin; when their neighbour's house was on fire their own was in danger. (4.) The merchants, as many as could, should transmit their effects to other places, and abandon Tyre, where they had raised their estates, and thought they had made them sure (v. 6): "You that have long been inhabitants of this isle" (for it lay off in the sea about half a mile from the continent); "It is time to howl now, for you must pass over to Tarshish. The best course you can take is to make the best of your way to Tarshish, to the sea" (to Taressus, a city in Spain; so some), "or to some other of your plantations." Those that think their mountain stands strong, and cannot be moved, will find that here they have no continuing city. The mountains shall depart and the hills be removed. (5.) Those that could not make their escape must expect no other than to be carried into captivity; for it was the way of conquerors, in those times, to take those they conquered to be bondmen in their own country, and send of their own to be freemen in theirs (v. 7): Her own feet shall carry her afar off to sojourn; they shall be hurried away on foot into captivity, and many a weary step they shall take towards their own misery. Those that have lived in the greatest pomp and splendour know not what hardships they may be reduced to before they die. (6.) Many of those that attempted to escape should be pursued and fall into the hands of the enemy. Tyre shall pass through her land as a river (v. 10), running down, one company after another, into the ocean or abyss of misery. Or, though they hasten away as a river, with the greatest swiftness, hoping to outrun the danger, yet there is no more strength; they are quickly tired, and cannot get forward, but fall an easy prey into the hands of the enemy. And, as Tyre has no more strength, so her sister Zidon has no more comfort (v. 12): "Thou shalt no more rejoice, O oppressed virgin, daughter of Zidon, that art now ready to be overpowered by the victorious Chaldeans! Thy turn is next; therefore arise; pass over to Chittim; flee to Greece, to Italy, any where to shift for thy own safety; yet there also shalt thou have no rest; thy enemies shall disturb thee, and thy own fears shall disquiet thee, where thou hopedst to find some repose." Note, We deceive ourselves if we promise ourselves rest any where in this world. Those that are uneasy in one place will be so in another; and, when God's judgments pursue sinners, they will overtake them.
2. But whence shall all this trouble come?
(1.) God will be the author of it; it is a destruction from the Almighty. It will be asked (v. 8), "Who has taken this counsel against Tyre? Who has contrived it? Who has resolved it? Who can find in his heart to lay such a stately lovely city in ruins? And how is it possible that its ruin should be effected?" To this it will be answered, [1.] God has designed it, who is infinitely wise and just, and never did, nor ever will do, any wrong to any of his creatures (v. 9). The Lord of hosts, that has all things at his disposal and gives not account of any of his matters, he has purposed it. It shall be done according to the counsel of his will; and that which he aims at herein is to stain the pride of all glory, to pollute it, profane it, and throw it to be trodden upon; and to bring into contempt and make despicable all the honourable ones of the earth, that they may not admire themselves and be admired by others as usual. God did not bring those calamities upon Tyre in a way of sovereignty, to show an arbitrary and irresistible power; but he did it to punish the Tyrians for their pride. Many other sins, no doubt, reigned among them--idolatry, sensuality, and oppression; but the sin of pride is fastened upon as that which was the particular ground of God's controversy with Tyre; for he resists the proud. All the world observing and being surprised at the desolation of Tyre, we have here an exposition of it. God tells the world what he meant by it. First, He designed to convince men of the vanity and uncertainty of all earthly glory, to show them what a withering, fading, perishing thing it is even when it seems most substantial. It were well if men would be thoroughly taught this lesson, though it were at the expense of so great a destruction. Are men's learning and wealth, their pomp and power, their interest in, and influence upon, all about them, their glory? Are their stately houses, rich furniture, and splendid appearances, their glory? Look up on the ruins of Tyre, and see all this glory stained, and sullied, and buried in the dust. The honourable ones of heaven will be for ever such; but see the grandees of Tyre, some fled into banishment, others forced into captivity, and all impoverished, and you will conclude that the honourable of the earth, even the most honourable, know not how soon they may be brought into contempt. Secondly, He designed hereby to prevent their being proud of that glory, their being puffed up, and confident of the continuance of it. Let the ruin of Tyre be a warning to all places and persons to take heed of pride; for it proclaims to all the world that he who exalts himself shall be abased. [2.] God will do it, who has all power in his hand and can do it effectually (v. 11): He stretched out his hand over the sea. He has done so many a time, witness the dividing of the Red Sea and the drowning of Pharaoh in it. He has often shaken the kingdoms that were most secure; and he has now given commandment concerning this merchant-city, to destroy the strongholds thereof. As its beauty shall not intercede for it, but that shall be stained, so its strength shall not protect it, but that shall be broken. If any think it strange that a city so well fortified, and that has so many powerful allies, should be so totally ruined, let them know that it is the Lord of hosts that has given a commandment to destroy the strongholds thereof: and who can gainsay his orders or hinder the execution of them?
(2.) The Chaldeans shall be the instruments of it (v. 13): Behold the land of the Chaldeans; how easily they and their land were destroyed by the Assyrians. Though their own hands founded it, set up the towers of Babylon, and raised up its palaces, yet the Assyrians brought it to ruin, whence the Tyrians might infer that as easily as the old Chaldeans were subdued by the Assyrians so easily shall Tyre be vanquished by those new Chaldeans. Babel was built by the Assyrians for those that dwelt in the wilderness. It may be rendered for the ships (the Assyrians founded it for ships and shipmen that traffic upon those vast rivers Tigris and Euphrates to the Persian and Indian seas), for men of the desert, for Babylon is called the desert of the sea, ch. xxi. 1. Thus Tyrus was built upon the sea for the like purpose. But the Assyrians (says Dr. Lightfoot) brought that to ruin, now lately, in Hezekiah's time, and so shall Tyre hereafter be brought to ruin by Nebuchadnezzar. If we looked more upon the falling and withering of others, we should not be so confident as we commonly are of the continuance of our own flourishing and standing.
Adam Clarke: Commentary on the Bible - 1831
23:1: The burden of Tyre - Tyre, a city on the coast of Syria, about lat. 32 N. was built two thousand seven hundred and sixty years before Christ. There were two cities of this name; one on the continent, and the other on an island, about half a mile from the shore; the city on the island was about four miles in circumference. Old Tyre resisted Nebuchadnezzar for thirteen years; then the inhabitants carried, so to speak, the city to the forementioned island, Isa 23:4. This new city held out against Alexander the Great for seven months; who, in order to take it, was obliged to fill up the channel which separated it from the main land. In a.d. 1289 it was totally destroyed by the sultan of Egypt; and now contains only a few huts, in which about fifty or sixty wretched families exist. This desolation was foretold by this prophet and by Ezekiel, one thousand nine hundred years before it took place!
Howl, ye ships of Tarshish - This prophecy denounces the destruction of Tyre by Nebuchadnezzar. It opens with an address to the Tyrian negotiators and sailors at Tarshish, (Tartessus, in Spain), a place which, in the course of their trade, they greatly frequented. The news of the destruction of Tyre by Nebuchadnezzar is said to be brought to them from Chittim, the islands and coasts of the Mediterranean; "for the Tyrians," says Jerome on Isa 23:6, "when they saw they had no other means of escaping, fled in their ships, and took refuge in Carthage and in the islands of the Ionian and Aegean sea." From whence the news would spread and reach Tarshish; so also Jarchi on the same place. This seems to be the most probable interpretation of this verse.
Albert Barnes: Notes on the Bible - 1834
23:1: The burden of Tyre - (see the note at Isa 13:1)
Howl - This is a highly poetic description of the destruction that was coming on Tyre. The ships of Tarshish traded there; and the prophet now addresses the ships, and calls upon them to lament because the commerce by which they had been enriched was to be destroyed, and they were to be thrown out of employ.
Ye ships of Tarshish - (see the note at Isa 2:16). The 'Tarshish' here referred to, was doubtless a city or country in Spain (Ταρτησσὸς Tartē ssos), and was the most celebrated emporium to which the Phenicians traded. It is mentioned by Diod. Sic., v. 35-38; Strabo, iii. 148; Pliny, "Nat. Hist." iii. 3. According to Jer 10:9, it exported silver; according to Eze 27:12, Eze 27:25, it exported silver, iron, tin, and lead, to the Tyrian market. In this chapter Isa 23:1, Isa 23:6, Isa 23:10, it is represented as an important Phenician or Tyrian colony. All the circumstances agree with the supposition that "Tartessus" in Spain is the place "here" referred to. The name 'Tartessus' (Ταρτησσὸς Tartē ssos) is derived from the Hebrew תרשׁישׁ tarshiysh by a change simply in the pronunciation (see Bochart, "Geo. Sacra," iii. 7, and John D. Michaelis, "Spicileg. Geo. Heb." i. 82-103).
For it is laid waste - Tyre is laid waste; that is, in vision it was made to pass before the mind of the prophet as laid waste, or as it "would" be (see the notes at Isa 1:1).
So that there is no house - It would be completely destroyed. This was the case with old Tyre after the conquest by Nebuchadnezzar, and it remained so. See the analysis of the chapter.
No entering in - No harbor; no port; where the ships could remain, and with which they could continue to trade. Tyre was once better situated for commerce, and had greater natural advantages, than any port in the Mediterranean. Those advantages have, however, to a great extent passed away, and natural causes combine to confirm the truth of the divine predictions that it should cease to be a place of commerce. The merchandise of India, which was once conveyed overland through Babylon and Palmyra, and which found its natural outlet at Tyre, is now carried around the Cape of Good Hope, and will never again be restored to its old channel. Besides, Tyre itself, which once had so fine a harbor, has ceased to be a safe haven for large vessels. Robinson (George) says of its harbor, in 1830, 'It is a small circular basin, now quite filled up with sand and broken columns, leaving scarcely space enough for small boats to enter.
The few fishing boats that belong to the place are sheltered by some rocks to the westward of the island.' ("Travels in Syria and Palestine," vol. i. p. 269). Shaw, who visited Tyre in 1738, says of the harbor, 'I visited several creeks and inlets, in order to discover what provision there might have been formerly made for the security of their vessels. Yet, notwithstanding that Tyre was the chief maritime power of this country, I could not discover the least token of either "cothon" or harbor that could have been of extraordinary capacity. The coasting ships, indeed, still and a tolerably good shelter from the northern winds, under the southern shore, but are obliged immediately to return when the winds change to the west or south; so that there must have been some better station than this for their security and reception. In the N. N. E. part, likewise, of the city, we see the traces of a safe and commodious basin, lying within the walls; but which, at the same time, is very small, scarce forty yards in diameter.
Yet even this port, small as it is at present, is, notwithstanding, so choked up with sand and rubbish, that the boats of those poor fishermen who now and then visit this renowned emporium, can, with great difficulty, only be admitted' ("Travels," pp. 330, 331. Ed. fol. Oxon. 1738). Dr. Robin son says of the port of Tyre, 'The inner port Dr basin on the north was formerly enclosed by a wall, running from the north end of the island in a curve toward the main land. Various pieces and fragments of this wall yet remain, sufficient to mark its course; but the port itself is continually filling up more and more with sand, and now-a-days boats only can enter it. Indeed, our host informed us, that even within his own recollection, the water covered the open place before his own house, which at present is ten or twelve rods from the sea, and is surrounded with buildings; while older people remember, that vessels formerly anchored where the shore now is' ("Bib. Researches," vol. iii. p. 397).
From the land of Chittim - This means, probably, from the islands and coasts of the Mediterranean. In regard to the meaning of the word "Chittim," the following is the note of Gesenius on this verse: 'Among the three different opinions of ancient and modern interpreters, according to which they sought for the land of Chittim in Italy, Macedonia, and Cyprus, I decidely prefer the latter, which is also the opinion of Josephus ("Ant." i. 6, 1). According to this, Chittim is the island Cyprus, so called from the Phoenician colony, Kition, (Citium), in the southern part of the island, but still in such a sense, that this name Chittim was, at a later period, employed also in a wider sense, to designate other islands and countries adjacent to the coasts of the Mediterranean, as, e. g., Macedonia (Dan 11:30; 1 Macc. 1:1; 8:5). This is also mentioned by Josephus. That Κίτιον Kition (Citium) was sometimes used for the whole island of Cyprus, and also in a wider sense for other islands, is expressly asserted by Epiphanius, who himself lived in Cyprus, as a well-known fact ("Adv. Haeres." xxx. 25); where he says, "it is manifest to all that the island of Cyprus is called Κίτιον Kition (Citium), for the Cyprians and "Rhodians" (Ῥόδιοι Rodioi) are called "Kitians" Κίτιοι Kitioi."
It could also be used of the Macedonians, because they were descended from the Cyprians and Rhodians. That most of the cities of Cyprus were Phenician colonies, is expressly affirmed by Diodorus (ii. 114; compare Herod. vii. 90), and the proximity of the island to Phenicia, together with its abundant supply of productions, especially such as were essential in shipbuilding, would lead us to expect nothing else. One of the few passages of the Bible which give a more definite hint in regard to Chittim is Eze 27:6, which agrees very well with Cyprus: "Of the oaks of Bashan do they make them oars; thy ships' benches do they make of ivory, encased with cedar from the isles of Chittim." The sense of this passage is, that the fleets coming from Tarshish (Tartessus) to Tyre, would, on their way, learn from the inhabitants of Cyprus the news of the downfall of Tyre.'
It is Rev_ealed to them - If we understand "Chittim" to denote the islands and coasts of the Mediterranean, it means that the navigators in the ships of Tarshish would learn the intelligence of the destruction of Tyre from those coasts or islands where they might stop on their way. Tyre was of so much commercial importance that the news of its fall would spread into all the islands of the Mediterranean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: am 3289, bc 715
burden: Tyre, whose destruction by Nebuchadnezzar is here foretold, was a city of Phoenicia, on the shore of the Mediterranean, twenty-four miles south of Sidon, and thirty-two north of Accho or Ptolemais, according to the Antonine and Jerusalem Itineraries, about latitude 33 degrees 18 minutes north, longitude 35 degrees 10 minutes east. There were two cities of this name; one on the continent called Pale Tyrus, or Old Tyre, according to Strabo, thirty stadia south of the other, which was situated on an island, not above 700 paces from the main land, says Pliny. Old Tyre was taken by Nebuchadnezzar, after a siege of thirteen years, bc 573, which he so utterly destroyed, that it never afterwards rose higher than a village. But pRev_ious to this, the inhabitants had removed their effects to the island which afterwards became so famous by the name of Tyre, though now consisting only of about 800 dwellings. Jer 25:15, Jer 25:22, Jer 47:4; Ezek. 26:1-28:25; Joe 3:4-8; Amo 1:9, Amo 1:10; Zac 9:2, Zac 9:4
Howl: Isa 15:2, Isa 15:8; Rev 18:17-19
ye ships: Isa 2:16, Isa 60:9; Kg1 22:48; Ch2 9:21; Psa 48:7; Eze 27:25
for it is: Isa 15:1; Jer 25:10, Jer 25:11; Rev 18:22, Rev 18:23
the land: Isa 23:12; Num 24:24; Jer 2:10; Eze 27:6; Dan 11:30
Carl Friedrich Keil and Franz Delitzsch
23:1
The prophecy commences by introducing the trading vessels of Phoenicia on their return home, as they hear with alarm the tidings of the fate that has befallen their home. "Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entrance any more! Out of the land of the Chittaeans it is made known to them." Even upon the open sea they hear of it as a rumour from the ships that they meet. For their voyage is a very long one: they come from the Phoenician colony on the Spanish Baetis, or the Guadalquivir, as it was called from the time of the occupation by the Moors. "Ships of Tarshish" are ships that sail to Tartessus (lxx inaccurately, πλοῖα Καρχηδόνος). It is not improbable that the whole of the Mediterranean may have been called "the sea to Tarshish;" and hence the rendering adopted by the Targum, Jerome, Luther, and others, naves maris (see Humboldt, Kosmos, ii. 167, 415). These ships are to howl (hēlı̄lū instead of the feminine, as in Is 32:11) because of the devastation that has taken place (it is easy to surmise that Tyre has been the victim); for the home and harbour, which the sailors were rejoicing at the prospect of being able to enter once more, have both been swept away. Cyprus was the last station on this homeward passage. The Chittim (written in the legends of coins and other inscriptions with Caph and Cheth) are the inhabitants of the Cyprian harbour of Citium and its territory. But Epiphanius, the bishop of Salamis in the island of Cyprus, says that Citium was also used as a name for the whole island, or even in a still broader sense. Cyprus, the principal mart of the Phoenicians, was the last landing-place. As soon as they touch the island, the fact which they have only heard of as a rumour upon the open sea, is fully disclosed (niglâh), i.e., it now becomes a clear undoubted certainty, for they are told of it by eye-witnesses who have made their escape to the island. The prophet now turns to the Phoenicians at home, who have this devastation in prospect.
Geneva 1599
23:1 The (a) burden of Tyre. Howl, ye ships of (b) Tarshish; for (c) it is laid waste, so that there is no house, no entering in: from the land of (d) Chittim it is (e) revealed to them.
(a) See Is 13:1
(b) You of Cilicia that come here for merchandise.
(c) Tyrus is destroyed by Nebuchadnezzar.
(d) By Chittim they meant all the isles and countries west of Palestine.
(e) All men know of this destruction.
John Gill
23:1 The burden of Tyre,.... Or a prophecy concerning the destruction of it. The Targum is,
"the burden of the cup of cursing, to give Tyre to drink.''
This was a famous city in Phoenicia, which exceeded in renown and grandeur all the cities of Syria and Phoenicia (h), and was much known for its trade and navigation, for which it was well situated by the sea; and indeed new Tyre stood in it, about half a mile from the shore, before it was joined to the continent by Alexander the great: but this seems to be old Tyre, and, was upon the continent, which was built by the Phoenicians before the Trojan war (i), and two hundred and forty years before the temple of Solomon (k). It had its name "Tzur", in the Hebrew language, from whence it is called Tyre, from the rock on which it was built, that word so signifying. It is written here without a vau; and it is a rule with the Jews (l), that whenever this word is written full, with all its letters, it is to be understood of the city of Tyre; but if wanting, it designs Rome; and Cocceius interprets the whole prophecy of the antichristian city.
Howl, ye ships of Tarshish; not of Carthage, as the Septuagint version; but of Tartessus in Spain, which traded with Tyre, and from whence the Phoenicians are said to have large quantities of gold and silver. Some interpret it Tarsus, a seaport in Cilicia, which lay nearer to Tyre, the same place the Apostle Paul was of, Acts 22:3 though by Tarshish may be meant the sea, as it sometimes is, and as the Targum and Jarchi here interpret it, and so designs ships in general; or, as the Targum, those that go down in the ships of the sea; or all sorts of persons, from every quarter, that sailed in ships to Tyre, and traded with it; these are now called to mourning and lamentation, because their commerce with it was now over:
for it is laid waste; not Tarshish, but Tyre; and this was done, not by Shalmaneser king of Assyria, who indeed besieged it for the space of five years, but took it not; the Tyrians with twelve ships scattered his fleet, and took five hundred of his men, this was when Elulaeus was king of Tyre (m); nor by Alexander the great; for though it was besieged and taken by him, yet before his time it had been besieged by Nebuchadnezzar thirteen years, and at last was taken by him, when Ithobalus was king of it (n): and this seems rather intended here, since seventy years after this it was to be restored again, which best accords with those times, as will be seen hereafter:
so that there is no house, no entering in; no port or haven open to go in at, no shops to vend their goods in, no warehouses to lay them up in, nor inns to lodge at, as well as no private houses for the inhabitants to dwell in, all being destroyed by the enemy:
from the land of Chittim it is revealed to them; Chittim was one of the sons of Javan, as was also Tarshish, by whom the isles of the Gentiles were divided, Gen 10:4 from whom the Ionians or Grecians descended; so that Chittim seems to design some part of Greece, or isles belonging to it. The Macedonians are called by this name; and Alexander the Macedonian is said to come out of the land of Chittim, as in the Apocrypha:
"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)
"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)
hence some think he is designed here, and the destruction of Tyre by him; and the words may be rendered, "from the land of Chittim he is revealed", or "appears unto them"; that is, as Jarchi glosses it, the destroyer to the men of Tyre, though he by Chittim understands the Cuthites. Josephus says (o) Chittim the son of Javan possessed the island Chethima, now called Cyprus, and from hence all islands, and most maritime places, are called Chittim by the Hebrews; and observes, that one of the cities of Cyprus is called Citium. And in the lamentation for Tyre, Ezek 27:6, we read of the isles of Chittim; by which are meant perhaps the isles in the Aegean and Ionian seas, who traded with Tyre, and from these first came the tidings of Tyre's destruction to the ships or merchants of Tarshish; which agrees with a Hebrew exposition mentioned by Jarchi,
"from the land of Chittim is revealed to the men of Tarshish the destruction of Tyre; for the inhabitants of Tyre fled to Chittim, and from thence the rumour was heard.''
The sense which R. Joseph Kimchi gives of the passage, as his son David relates, is this,
"Chittim were merchants that went to Babylon, and told them that they might go to Tyre, and would be able to take it, and they would help them, and carry them there by sea.''
But it seems more likely that those trading people, by going from one country to another, got knowledge of the design of the Babylonians against Tyre, and acquainted that city with it. Some join the words, "from the land of Chittim", to the preceding, thus, "no entering in from the land of Chittim, it is revealed", or made known; that is, it is some way or other made known to the merchants of Chittim (p) that there is no entrance into Tyre, the city being laid waste and its port ruined, so that it is in vain for them to send their ships; to which the Septuagint in some measure agrees,
"because it perishes, and there are none come from the land of Chittim, it is carried captive.''
The Targum is,
"they shall come from the land of Chittim against them;''
which seems to favour the first sense.
(h) Curt. l. 4. sect. 2. (i) Justin, l. 18. c. 3. (k) Joseph. Antiqu. I. 8. c. 3. sect. 1. (l) Bereshit Rabba, sect. 61. fol. 54. 2. (m) Joseph. Antiqu. l. 9. c. 14. sect. 2. (n) Ib. l. 10. c. 11. sect. 1. & contr. Apion, I. 1. sect. 21. (o) Antiqu. l. 1. c. 6. sect. 1. (p) So some in Vatablus.
John Wesley
23:1 Of Tyre - The prophecy of the heavy calamity and destruction of Tyre. Tyre was, according to this prophecy, destroyed; first by Nebuchadnezzar, and afterwards by Alexander the great. And tho' this prophecy seemed directly to respect the former destruction, yet it seems to have some reference to the latter also; only it is intimated, that after seventy years, Tyre should recover some former power and glory, before her second and final destruction. Howl - To which howling and lamenting is ascribed by a known figure. No house - So effectually wasted, that there is not an house left in it, nor any merchants or others that go into it, for traffick. Chittim - He mentions the land of Chittim, because this was an eminent place for shipping and trading, and therefore doubtless had great dealings with Tyre. It may here be put for all other countries which traded with her. It is not necessary to determine what Chittim is; it is sufficient to know, that it was a seafaring place in the Midland Sea.
Robert Jamieson, A. R. Fausset and David Brown
23:1 PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
Tyre--Hebrew, Tsur, that is, "Rock."
ships of Tarshish--ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Phœnicians had much commerce (Ezek 27:12-25). "Ships of Tarshish" is a phrase also used of large and distant-voyaging merchant vessels (Is 2:16; 3Kings 10:22; Ps 48:7).
no house--namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege.
no entering--There is no house to enter (Is 24:10) [G. V. SMITH]. Or, Tyre is so laid waste, that there is no possibility of entering the harbor [BARNES]; which is appropriate to the previous "ships."
Chittim--Cyprus, of which the cities, including Citium in the south (whence came "Chittim"), were mostly Phœnician (Ezek 27:6). The ships from Tarshish on their way to Tyre learn the tidings ("it is revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (Dan 11:30).
23:223:2: Ո՞ւմ նմանեցան բնակիչք կղզոյդ այդորիկ. վաճառականք Փիւնիկեցւոց որ անցանեն ընդ ծով, ընդ ջուրս բազումս.
2 Ո՞ւմ են նման այդ կղզու բնակիչները. նման են փիւնիկեցի վաճառականներին, որոնք անցնում են ծովով ու մեծ ջրերով.
2 Ո՜վ կղզիի բնակիչներ, լռեցէ՛ք. Ծովէ անցնող Սիդոնացիներու վաճառականները լեցուցեր էին քեզ։
Ո՞ւմ նմանեցան բնակիչք կղզւոյդ այդորիկ. վաճառականք Փիւնիկեցւոց որ անցանեն ընդ ծով, ընդ ջուրս բազումս:

23:2: Ո՞ւմ նմանեցան բնակիչք կղզոյդ այդորիկ. վաճառականք Փիւնիկեցւոց որ անցանեն ընդ ծով, ընդ ջուրս բազումս.
2 Ո՞ւմ են նման այդ կղզու բնակիչները. նման են փիւնիկեցի վաճառականներին, որոնք անցնում են ծովով ու մեծ ջրերով.
2 Ո՜վ կղզիի բնակիչներ, լռեցէ՛ք. Ծովէ անցնող Սիդոնացիներու վաճառականները լեցուցեր էին քեզ։
zohrab-1805▾ eastern-1994▾ western am▾
23:223:2 Умолкните, обитатели острова, который наполняли купцы Сидонские, плавающие по морю.
23:2 τίνι τις.1 who?; what? ὅμοιοι ομοιος like; similar to γεγόνασιν γινομαι happen; become οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in τῇ ο the νήσῳ νησος island μεταβόλοι μεταβολος Phoinikē; Finiki διαπερῶντες διαπεραω cross over τὴν ο the θάλασσαν θαλασσα sea
23:2 דֹּ֖מּוּ dˌōmmû דמם rest יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit אִ֑י ʔˈî אִי coast, island סֹחֵ֥ר sōḥˌēr סחר go about צִידֹ֛ון ṣîḏˈôn צִידֹון Sidon עֹבֵ֥ר ʕōvˌēr עבר pass יָ֖ם yˌom יָם sea מִלְאֽוּךְ׃ milʔˈûḵ מלא be full
23:2. tacete qui habitatis in insula negotiatio Sidonis transfretantes mare repleverunt teBe silent, you that dwell in the island: the merchants of Sidon passing over the sea, have filled thee.
2. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished.
23:2. Be silent, you inhabitants of the island! The merchants of Sidon, crossing over the sea, have filled you.
23:2. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished.
Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished:

23:2 Умолкните, обитатели острова, который наполняли купцы Сидонские, плавающие по морю.
23:2
τίνι τις.1 who?; what?
ὅμοιοι ομοιος like; similar to
γεγόνασιν γινομαι happen; become
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
τῇ ο the
νήσῳ νησος island
μεταβόλοι μεταβολος Phoinikē; Finiki
διαπερῶντες διαπεραω cross over
τὴν ο the
θάλασσαν θαλασσα sea
23:2
דֹּ֖מּוּ dˌōmmû דמם rest
יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit
אִ֑י ʔˈî אִי coast, island
סֹחֵ֥ר sōḥˌēr סחר go about
צִידֹ֛ון ṣîḏˈôn צִידֹון Sidon
עֹבֵ֥ר ʕōvˌēr עבר pass
יָ֖ם yˌom יָם sea
מִלְאֽוּךְ׃ milʔˈûḵ מלא be full
23:2. tacete qui habitatis in insula negotiatio Sidonis transfretantes mare repleverunt te
Be silent, you that dwell in the island: the merchants of Sidon passing over the sea, have filled thee.
23:2. Be silent, you inhabitants of the island! The merchants of Sidon, crossing over the sea, have filled you.
23:2. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Умолкните. Прежде в оживленном, торговом городе стоял неумолкаемый крик, так как происходила купля и продажа товаров на берегу, а множество приезжих матросов еще более производили шума в городе.

Обитатели острова - точнее, жители взморья, берега.

Купцы Сидонские - правильнее: финикийские. Сидон здесь, как в 4: и 12: ст. обозначает всю Финикию (ср. Втор 3:9; Нав 13:4, 6; Суд 10:12; 18:7). Может быть, финикияне здесь названы сидонянами потому, что Сидон был самым могущественным государством в древнейшую эпоху Израильской истории: Тир впоследствии только занял его место в глазах евреев, когда именно Сидон потерял свое могущество, но евреи no-прежнему называли финикиян сидонянами, помня значение Сидона в Финикии.
Adam Clarke: Commentary on the Bible - 1831
23:2: Be still "Be silent" - Silence is a mark of grief and consternation. See Isa 47:5. Jeremiah has finely expressed this image: -
"The elders of the daughter of Zion sit on the ground, they are silent:
They have cast up dust on their heads, they have girded themselves with sackcloth.
The virgins of Jerusalem hang down their heads to the ground."
Lam 2:10.
Albert Barnes: Notes on the Bible - 1834
23:2: Be still - This is the description of a city which is destroyed, where the din of commerce, and the sound of Rev_elry is no longer heard. It is an address of the prophet to Tyre, indicating that it would be soon still, and destroyed.
Ye inhabitants of the isle - (of Tyre). The word 'isle' (אי 'iy) is sometimes used to denote a "coast or maritime region" (see the note at Isa 20:6), but there seems no reason to doubt that here it means the island on which New Tyre was erected. This may have been occupied even before Old Tyre was destroyed by Nebuchadnezzar, though the main city was on the crest.
Thou whom the merchants of Zidon - Tyre was a colony from Sidon; and the merchants of Sidon would trade to Tyre as well as to Sidon.
Have replenished - Hebrew, 'have filled,' that is, with merchandise, and with wealth. Thus, in Eze 27:8, Tyre is represented as having derived its seamen from Sidon: 'Theinhabitants of Sidon and of Arvad were thy mariners.' And in Eze 27:9-23, Tyre is represented as having been filled with shipbuilders, merchants, mariners, soldiers, etc., from Gebal, Persia, Lud, Phut, Tarshish, Jayvan, Tubal, Mesheck, Dedan, Syria, Damascus, Arabia, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: still: Heb. silent, Isa 41:1, Isa 47:5; Psa 46:10; Hab 2:20
the isle: Eze 27:3, Eze 27:4, Eze 28:2
the merchants: Ezek. 27:8-36
Carl Friedrich Keil and Franz Delitzsch
23:2
"Be alarmed, ye inhabitants of the coast! Sidonian merchants, sailing over the sea, filled thee once. And the sowing of Sichor came upon great waters, the harvest of the Nile, her store; and she became gain for nations." The suffixes of מלּא (to fill with wares and riches) and תּבוּאה (the bringing in, viz., into barns and granaries) refer to the word אי, which is used here as a feminine for the name of a country, and denotes the Phoenician coast, including the insular Tyre. "Sidonian merchants" are the Phoenicians generally, as in Homer; for the "great Sidon" of antiquity (Zidon rabbâh, Josh 11:8; Josh 19:28) was the mother-city of Phoenicia, which so thoroughly stamped its name upon the whole nation, that Tyre is called צדנם אם upon Phoenician coins. The meaning of Is 23:3 is not that the revenue of Tyre which accrued to it on the great unfruitful sea, was like a Nile-sowing, or an Egyptian harvest (Hitzig, Knobel). Such a simile would be a very beautiful one, but it is a very unlikely one, since the Phoenicians actually did buy up the corn-stores of Egypt, that granary of the ancient world, and housed the cargoes that were brought to them "upon great waters," i.e., on the great Mediterranean. Sichor is a Hebraic form of Siris (the native name of the upper Nile, according to Dionysius Perieg. and Pliny). It signifies the black river (Meals, Eust. on Dion. Per. 222), the black slime of which gave such fertility to the land. "The harvest of the Nile" is not so much an explanation as an amplification. The valley of the Nile was the field for sowing and reaping, and the Phoenician coast was the barn for this valuable corn; and inasmuch as corn and other articles of trade were purchased and bartered there, it thereby became gain (constr. of sachar, Ewald, 213, a, used in the same sense as in Is 18:1-7, Is 45:14, and Prov 3:14), i.e., the means of gain, the source of profit or provision, to whole nations, and even to many such. Others render the word "emporium;" but sâchâr cannot have this meaning. Moreover, foreigners did not come to Phoenicia, but the Phoenicians went to them (Luzzatto).
Geneva 1599
23:2 Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have (f) replenished.
(f) Have hunted and enriched you.
John Gill
23:2 Be still, ye inhabitants of the isle,.... Either the isles of Chittim, or other islands that traded with Tyre, the singular being put for the plural, called upon to grieve and mourn, because the city of their merchandise was destroyed, as Kimchi; or of Tyre itself, which being situated at some distance from the shore, was an island itself, until it was joined to the continent by Alexander (q); and even old Tyre might be so called, it being usual in Scripture to call places by the seashore isles; and besides, old Tyre included in it new Tyre, the island, as Pliny (r) suggests; who are instructed to be silent as mourners, and to cease from the hurries of business, which they would be obliged to, and not boast of their power and wealth, as they had formerly done, or attempt to defend themselves, which would be in vain:
thou whom the merchants of Zidon, that pass over the sea, have replenished; Zidon was a very ancient city of Phoenicia, more ancient than Tyre; for Tyre was a colony of the Zidonians, and built by them, and so might be said to be replenished by them with men from the first, as it also was with mariners, Ezek 27:8 and likewise with merchants and wares, they being a trading and seafaring people; wherefore they are spoken of as merchants, and as passing over the sea: or this may be understood of the isles replenished with goods by the merchants of Tyre and Zidon, but now no more, and therefore called to mourning.
(q) Plin. Nat. Hist. l. 5. c. 19. (r) Ibid.
John Wesley
23:2 Be still - Heb. be silent, boast no more of thy wealth and power. The isle - Of Tyre, which was an island, 'till Alexander joined it to the continent. The title of islands is often given by the Hebrews to places bordering upon the sea. That pass - That are a sea - faring people. Replenished - With manners, and commodities.
Robert Jamieson, A. R. Fausset and David Brown
23:2 Be still--"struck dumb with awe." Addressed to those already in the country, eye-witnesses of its ruin (Lam 2:10); or, in contrast to the busy din of commerce once heard in Tyre; now all is hushed and still.
isle--strictly applicable to New Tyre: in the sense coast, to the mainland city, Old Tyre (compare Is 23:6; Is 20:6).
Zidon--of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning.
replenished--with wealth and an industrious population (Ezek 27:3, Ezek 27:8, Ezek 27:23). Here "Zidon," as the oldest city of Phœnicia, includes all the Phœnician towns on the strip of "coast." Thus, Eth-baal, king of Tyre [JOSEPHUS, Antiquities, 8.3,2], is called king of the Sidonians (3Kings 16:31); and on coins Tyre is called the metropolis of the Sidonians.
23:323:3: զաւակ գնողիցն իբրեւ զարդիւնս ամարայնոյ ամփոփելոյ վաճառականք ազգացն[9824]։ [9824] Յօրինակին. Զաւակ գնաւղիցն։
3 վաճառականների սերունդ են. ինչպէս ամռանը հունձն է հաւաքւում, այդպէս են այդ վաճառականները ազգերի համար:
3 Եւ շատ ջուրերու մէջ գոյացող Սիովրի* հունտերը, Գետին հունձքը անոր եկամուտն էր։Անիկա ազգերուն վաճառանոցն էր։
զաւակ գնողիցն իբրեւ զարդիւնս ամարայնոյ ամփոփելոյ վաճառականք ազգացն:

23:3: զաւակ գնողիցն իբրեւ զարդիւնս ամարայնոյ ամփոփելոյ վաճառականք ազգացն[9824]։
[9824] Յօրինակին. Զաւակ գնաւղիցն։
3 վաճառականների սերունդ են. ինչպէս ամռանը հունձն է հաւաքւում, այդպէս են այդ վաճառականները ազգերի համար:
3 Եւ շատ ջուրերու մէջ գոյացող Սիովրի* հունտերը, Գետին հունձքը անոր եկամուտն էր։Անիկա ազգերուն վաճառանոցն էր։
zohrab-1805▾ eastern-1994▾ western am▾
23:323:3 По великим водам привозились в него семена Сихора, жатва {большой} реки, и был он торжищем народов.
23:3 ἐν εν in ὕδατι υδωρ water πολλῷ πολυς much; many σπέρμα σπερμα seed μεταβόλων μεταβολη as; how ἀμητοῦ αμητος bring in οἱ ο the μεταβόλοι μεταβολος the ἐθνῶν εθνος nation; caste
23:3 וּ û וְ and בְ vᵊ בְּ in מַ֤יִם mˈayim מַיִם water רַבִּים֙ rabbîm רַב much זֶ֣רַע zˈeraʕ זֶרַע seed שִׁחֹ֔ר šiḥˈōr שִׁיחֹור Shihor קְצִ֥יר qᵊṣˌîr קָצִיר harvest יְאֹ֖ור yᵊʔˌôr יְאֹר Nile תְּבֽוּאָתָ֑הּ tᵊvˈûʔāṯˈāh תְּבוּאָה yield וַ wa וְ and תְּהִ֖י ttᵊhˌî היה be סְחַ֥ר sᵊḥˌar סַחַר gain גֹּויִֽם׃ gôyˈim גֹּוי people
23:3. in aquis multis semen Nili messis fluminis fruges eius et facta est negotiatio gentiumThe seed of the Nile in many waters, the harvest of the river is her revenue: and she is become the mart of the nations.
3. And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations.
23:3. The offspring of the Nile is in the midst of many waters. The harvest of the river is her crop. And she has become the marketplace of the nations.
23:3. And by great waters the seed of Sihor, the harvest of the river, [is] her revenue; and she is a mart of nations.
And by great waters the seed of Sihor, the harvest of the river, [is] her revenue; and she is a mart of nations:

23:3 По великим водам привозились в него семена Сихора, жатва {большой} реки, и был он торжищем народов.
23:3
ἐν εν in
ὕδατι υδωρ water
πολλῷ πολυς much; many
σπέρμα σπερμα seed
μεταβόλων μεταβολη as; how
ἀμητοῦ αμητος bring in
οἱ ο the
μεταβόλοι μεταβολος the
ἐθνῶν εθνος nation; caste
23:3
וּ û וְ and
בְ vᵊ בְּ in
מַ֤יִם mˈayim מַיִם water
רַבִּים֙ rabbîm רַב much
זֶ֣רַע zˈeraʕ זֶרַע seed
שִׁחֹ֔ר šiḥˈōr שִׁיחֹור Shihor
קְצִ֥יר qᵊṣˌîr קָצִיר harvest
יְאֹ֖ור yᵊʔˌôr יְאֹר Nile
תְּבֽוּאָתָ֑הּ tᵊvˈûʔāṯˈāh תְּבוּאָה yield
וַ wa וְ and
תְּהִ֖י ttᵊhˌî היה be
סְחַ֥ר sᵊḥˌar סַחַר gain
גֹּויִֽם׃ gôyˈim גֹּוי people
23:3. in aquis multis semen Nili messis fluminis fruges eius et facta est negotiatio gentium
The seed of the Nile in many waters, the harvest of the river is her revenue: and she is become the mart of the nations.
23:3. The offspring of the Nile is in the midst of many waters. The harvest of the river is her crop. And she has become the marketplace of the nations.
23:3. And by great waters the seed of Sihor, the harvest of the river, [is] her revenue; and she is a mart of nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Великие воды - Средиземное море.

Сихор - р. Нил (ср. 19:7).

Торжище народов - центральный пункт всей хлебной торговли.
Adam Clarke: Commentary on the Bible - 1831
23:3: The seed of Sihor "The seed of the Nile" - The Nile is called here Shichor, as it is Jer 2:18, and Ch1 13:5. It had this name from the blackness of its waters, charged with the mud which it brings down from Ethiopia when it overflows, Et viridem Aegyptum nigra fecundat arena; as it was called by the Greeks Melas, and by the Latins Melo, for the same reason. See Servius on the above line of Virgil, Georg. 4:291. It was called Siris by the Ethiopians, by some supposed to be the same with Shichor. Egypt by its extraordinary fertility, caused by the overflowing of the Nile supplied the neighboring nations with corn, by which branch of trade the Tyrians gained great wealth.
Albert Barnes: Notes on the Bible - 1834
23:3: And by great waters - That is, by the abundant-waters, or the overflowing of the Nile. Tyre was the mart to which the superabundant productions of Egypt were borne (see Ezek. 27)
The seed of Sihor - There can be no doubt that by 'Sihor' here is meant the river Nile in Egypt (see Jos 13:3; Ch1 13:5; Jer 2:18). The word שׁחר shichor is derived from שׁחר shachar, "to be black" Job 30:30, and is given to the Nile from its color when it brings down the slime or mud by which Egypt is rendered so fertile. The Greeks gave to the river the name Μέλας Melas ("black"), and the Latins call it "Melo" - (Serv. ad Virg. "Geor." iv. 291. It was called "Siris" by the Ethiopians; perhaps the same as Sihor. The upper branches of the Nile in Abyssinia all receive their names from the "color" of the water, and are called the White River, the Blue River, etc.
The harvest of the river - The productions caused by the overflowing of the river. Egypt was celebrated for producing grain, and Rome and Greece derived no small part of their supplies from that fertile country. It is also evident that the inhabitants of Palestine were early accustomed to go to Egypt in time of scarcity for supplies of grain (see Gen 37:25, Gen 37:28, and the history of Joseph, Gen. 41-43) That the "Tyrians" traded with Egypt is also well known. Herodotus (ii. 112) mentions one entire quarter of the city of Memphis that was inhabited by the Tyrians.
Is her Rev_enue - Her resources are brought from thence.
She is a mart of nations - How true this was, see Ezek. 27. No place was more favorably situated for commerce; and she had engrossed the trade nearly of all the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Sihor: Ch1 13:5; Jer 2:18
the harvest: Isa 32:20; Deu 11:10
she is: Isa 23:8; Eze 27:33, Eze 28:4; Joe 3:5; Rev 18:11-13
Geneva 1599
23:3 And by great waters the (g) seed of Sihor, the harvest of the river, [is] her revenue; and she is a merchandise of nations.
(g) Meaning, the corn of Egypt which was fed by the overflowing of the Nile.
John Gill
23:3 And by great waters the seed of Sihor,.... Sihor is the river Nile in Egypt; it had its name from the black colour of its waters, as in Jer 2:18 hence called by the Greeks Melas, and by the Latins Melo: the "seed" of it intends what was sown and grew upon the banks of it, or was nourished by the overflow of this river throughout the land, and includes corn, flax, paper, &c. with which Egypt abounded; and when this is said to be "by great waters", the meaning either is, that it grew by great waters, the waters of the Nile, and through the influence of them; or that it came by great waters to Tyre; that is, by the waters of the sea, the Mediterranean Sea:
the harvest of the river is her revenue; this clause is the same with the former, and serves to explain it; the river is the river Nile, the harvest is the seed that was sown and grew by it, and which at the proper season, when ripe, was gathered from it, and carried in ships to Tyre, with which that city was supplied and enriched, as if it had been its own produce:
and she is a mart of nations; Tyre was a city to which all nations traded, it was a mart for them all, and where they brought their wares to sell, and always found a market for them, here they had vent. The twenty seventh chapter of Ezekiel Ezek 27:1 is a proper commentary on this clause.
Robert Jamieson, A. R. Fausset and David Brown
23:3 great waters--the wide waters of the sea.
seed--"grain," or crop, as in 1Kings 8:15; Job 39:12.
Sihor--literally, "dark-colored"; applied to the Nile, as the Egyptian Jeor, and the Greek Melas, to express the "dark, turbid" colors given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jer 2:18).
harvest of the river--the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Gen. 41:1-57; Gen. 42:1-38; Gen. 43:1-34).
her revenue--Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits.
mart-- (Ezek 27:3). No city was more favorably situated for commerce.
23:423:4: Յամօ՛թ լեր Սիդոն՝ ասէ ծով. եւ զօրութիւն ծովու ասասցէ. Ո՞չ երկնեցի, եւ ո՞չ ծնայ, եւ ո՞չ սնուցի երիտասարդս, եւ ո՞չ բարձրացուցի կուսանս։
4 «Ամաչի՛ր, Սիդո՛ն», -ասում է ծովը: Ծովի զօրութիւնն էլ ասում է. «Միթէ ես երկունքի ցաւով չե՞մ բռնուել, չե՞մ ծնել, երիտասարդներ չե՞մ սնել, կոյսեր չե՞մ մեծացրել»:
4 Ո՛վ Սիդոն, ամչցի՛ր, քանզի ծովը կը խօսի. Ծովուն զօրութիւնը կը խօսի ու կ’ըսէ.«Ես ծննդականի ցաւ չեմ քաշեր ու չեմ ծնանիր. Երիտասարդներ չեմ սնուցաներ եւ կոյս աղջիկներ չեմ մեծցներ»։
Յամօթ լեր, Սիդոն, ասէ ծով, եւ զօրութիւն ծովու ասասցէ. Ոչ երկնեցի, եւ ոչ ծնայ, եւ ոչ սնուցի երիտասարդս, եւ ոչ բարձրացուցի կուսանս:

23:4: Յամօ՛թ լեր Սիդոն՝ ասէ ծով. եւ զօրութիւն ծովու ասասցէ. Ո՞չ երկնեցի, եւ ո՞չ ծնայ, եւ ո՞չ սնուցի երիտասարդս, եւ ո՞չ բարձրացուցի կուսանս։
4 «Ամաչի՛ր, Սիդո՛ն», -ասում է ծովը: Ծովի զօրութիւնն էլ ասում է. «Միթէ ես երկունքի ցաւով չե՞մ բռնուել, չե՞մ ծնել, երիտասարդներ չե՞մ սնել, կոյսեր չե՞մ մեծացրել»:
4 Ո՛վ Սիդոն, ամչցի՛ր, քանզի ծովը կը խօսի. Ծովուն զօրութիւնը կը խօսի ու կ’ըսէ.«Ես ծննդականի ցաւ չեմ քաշեր ու չեմ ծնանիր. Երիտասարդներ չեմ սնուցաներ եւ կոյս աղջիկներ չեմ մեծցներ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:423:4 Устыдись, Сидон; ибо {вот что} говорит море, крепость морская: >.
23:4 αἰσχύνθητι αισχυνω shame; ashamed Σιδών σιδων Sidōn; Sithon εἶπεν επω say; speak ἡ ο the θάλασσα θαλασσα sea ἡ ο the δὲ δε though; while ἰσχὺς ισχυς force τῆς ο the θαλάσσης θαλασσα sea εἶπεν επω say; speak οὐκ ου not ὤδινον ωδινω have contractions οὐδὲ ουδε not even; neither ἔτεκον τικτω give birth; produce οὐδὲ ουδε not even; neither ἐξέθρεψα εκτρεφω cherish; nourish νεανίσκους νεανισκος young man οὐδὲ ουδε not even; neither ὕψωσα υψοω elevate; lift up παρθένους παρθενος virginal; virgin
23:4 בֹּ֣ושִׁי bˈôšî בושׁ be ashamed צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon כִּֽי־ kˈî- כִּי that אָמַ֣ר ʔāmˈar אמר say יָ֔ם yˈom יָם sea מָעֹ֥וז māʕˌôz מָעֹוז fort הַ ha הַ the יָּ֖ם yyˌom יָם sea לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹֽא־ lˈō- לֹא not חַ֣לְתִּי ḥˈaltî חיל have labour pain, to cry וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָלַ֗דְתִּי yālˈaḏtî ילד bear וְ wᵊ וְ and לֹ֥א lˌō לֹא not גִדַּ֛לְתִּי ḡiddˈaltî גדל be strong בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man רֹומַ֥מְתִּי rômˌamtî רום be high בְתוּלֹֽות׃ vᵊṯûlˈôṯ בְּתוּלָה virgin
23:4. erubesce Sidon ait enim mare fortitudo maris dicens non parturivi et non peperi et non enutrivi iuvenes nec ad incrementum perduxi virginesBe thou ashamed, O Sidon: for the sea speaketh, even the strength of the sea, saying: I have not been in labour, nor have I brought forth, nor have I nourished up young men, nor brought up virgins.
4. Be thou ashamed, O Zidon: for the sea hath spoken, the strong hold of the sea; saying, I have not travailed, nor brought forth, neither have I nourished young men, nor brought up virgins.
23:4. Be ashamed, O Sidon! For the sea speaks, the strength of the sea, saying: “I have not been in labor, and I have not given birth, and I have not raised young men, nor have I promoted the development of virgins.”
23:4. Be thou ashamed, O Zidon: for the sea hath spoken, [even] the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, [nor] bring up virgins.
Be thou ashamed, O Zidon: for the sea hath spoken, [even] the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, [nor] bring up virgins:

23:4 Устыдись, Сидон; ибо {вот что} говорит море, крепость морская: <<как бы ни мучилась я родами и ни рождала, и ни воспитывала юношей, ни возращала девиц>>.
23:4
αἰσχύνθητι αισχυνω shame; ashamed
Σιδών σιδων Sidōn; Sithon
εἶπεν επω say; speak
ο the
θάλασσα θαλασσα sea
ο the
δὲ δε though; while
ἰσχὺς ισχυς force
τῆς ο the
θαλάσσης θαλασσα sea
εἶπεν επω say; speak
οὐκ ου not
ὤδινον ωδινω have contractions
οὐδὲ ουδε not even; neither
ἔτεκον τικτω give birth; produce
οὐδὲ ουδε not even; neither
ἐξέθρεψα εκτρεφω cherish; nourish
νεανίσκους νεανισκος young man
οὐδὲ ουδε not even; neither
ὕψωσα υψοω elevate; lift up
παρθένους παρθενος virginal; virgin
23:4
בֹּ֣ושִׁי bˈôšî בושׁ be ashamed
צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon
כִּֽי־ kˈî- כִּי that
אָמַ֣ר ʔāmˈar אמר say
יָ֔ם yˈom יָם sea
מָעֹ֥וז māʕˌôz מָעֹוז fort
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֹֽא־ lˈō- לֹא not
חַ֣לְתִּי ḥˈaltî חיל have labour pain, to cry
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָלַ֗דְתִּי yālˈaḏtî ילד bear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
גִדַּ֛לְתִּי ḡiddˈaltî גדל be strong
בַּחוּרִ֖ים baḥûrˌîm בָּחוּר young man
רֹומַ֥מְתִּי rômˌamtî רום be high
בְתוּלֹֽות׃ vᵊṯûlˈôṯ בְּתוּלָה virgin
23:4. erubesce Sidon ait enim mare fortitudo maris dicens non parturivi et non peperi et non enutrivi iuvenes nec ad incrementum perduxi virgines
Be thou ashamed, O Sidon: for the sea speaketh, even the strength of the sea, saying: I have not been in labour, nor have I brought forth, nor have I nourished up young men, nor brought up virgins.
23:4. Be ashamed, O Sidon! For the sea speaks, the strength of the sea, saying: “I have not been in labor, and I have not given birth, and I have not raised young men, nor have I promoted the development of virgins.”
23:4. Be thou ashamed, O Zidon: for the sea hath spoken, [even] the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, [nor] bring up virgins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Сидон - то же, что Финикия. Эта страна, лишившись Тира и его гаваней, сравнивается с матерью, оставшеюся без детей.

Говорит море. Море было само как бы матерью, родившею Тир с его гаванями.

Крепость морская - т. е. могучее море, на берегах которого расположен Тир.

Как бы ни мучилась, т. е. все мои детища погибли! Тира и его пристаней уже не существует и как будто никогда не существовало!
Adam Clarke: Commentary on the Bible - 1831
23:4: Be thou ashamed, O Zidon - Tyre is called Isa 23:12, the daughter of Sidon. "The Sidonians," says Justin, 18:3, "when their city was taken by the king of Ascalon, betook themselves to their ships, and landed, and built by Tyre." Sidon, as the mother city is supposed to be deeply affected with the calamity of her daughter.
Nor bring up virgins "Nor educated virgins" - ורוממתי veromamti; so an ancient MS. Of Dr. Kennicott's prefixing the ו vau, which refers to the negative preceding, and is equivalent to ולא velo. See Deu 23:6; Pro 30:3. Two of my own MSS. have ו vau in the margin.
Albert Barnes: Notes on the Bible - 1834
23:4: Be thou ashamed, O Zidon - Tyre was a colony of Sidon. Sidon is here addressed as the mother of Tyre, and is called on to lament over her daughter that was destroyed. In Isa 23:12, Tyre is called the 'daughter of Sidon;' and such appellations were commonly given to cities (see the note at Isa 1:8). Sidon is here represented as ashamed, or grieved - as a mother is who is bereft of all her children.
The sea hath spoken - New Tyre was on a rock at some distance from the land, and seemed to rise out of the sea, somewhat as Venice does It is described here as a production of the sea, and the sea is represented as speaking by her.
Even the strength of the sea - The fortress, or strong place (מעוז mā‛ ô z) of the sea. Tyre, on a rock, might be regarded as the strong place, or the defense of the Mediterranean. Thus Zechariah Zac 9:3 says of it. 'And Tyrus did build herself a stronghold' (מצור mâ tsô r).
Saying, I travail not - The expresssions which follow are to be regarded as the language of Tyre - the founder of colonies and cities. The sense is, 'My wealth and resources are gone. My commerce is annihilated. I cease to plant cities and colonies, and to nourish and foster them, as I once did, by my trade.' The idea of the whole verse is, that the city which had been the mistress of the commercial world, and distinguished for founding other cities and colonies, was about to lose her importance, and to cease to extend her colonies and her influence over other countries. Over this fact, Sidon, the mother and founder of Tyre herself, would be humbled and grieved that her daughter, so proud, so rich, and so magnificent, was brought so low.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: I travail: Jer 47:3, Jer 47:4; Eze 26:3-6; Hos 9:11-14; Rev 18:23
Carl Friedrich Keil and Franz Delitzsch
23:4
The address to the whole of the coast-land now passes into an address to the ancestral city. Is 23:4 "Shudder, O Sidon; for the sea speaketh, the fortress of the sea, thus: I have not travailed, nor given birth, nor trained up young men, brought up maidens." The sea, or more closely considered, the fortress of the sea, i.e., the rock-island on which Neo-tyrus stood with its strong and lofty houses, lifts up its voice in lamentation. Sidon, the ancestress of Canaan, must hear with overwhelming shame how Tyre mourns the loss of her daughters, and complains that, robbed as she has been of her children, she is like a barren women. For the war to have murdered her young men and maidens, was exactly the same as if she had never given birth to them or brought them up. Who is there that does not recognise in this the language of Isaiah (compare Is 1:2)? - Even in Egypt the fate of Phoenicia produces alarm. Is 23:5 "When the report cometh to Egypt, they tremble at the report from Tzor." In the protasis (Is 23:5) lemitzraim (to Egypt) the verb "cometh" is implied; the Caph in Is 23:5 signifies simultaneousness, as in Is 18:4 and Is 30:19 (Ges. Thes. p. 650). The news of the fall of Tyre spreads universal terror in Egypt, because its own prosperity depended upon Tyre, which was the great market for its corn; and when such a bulwark had fallen, a similar fate awaited itself.
Geneva 1599
23:4 Be thou ashamed, O Zidon: for the (h) sea hath spoken, [even] the strength of the sea, saying, I (i) travail not, nor bring forth children, neither do I nourish young men, [nor] bring up virgins.
(h) That is, Tyrus, which was the chief part of the sea.
(i) I have no people left in me, and am as a barren woman, that never had children.
John Gill
23:4 Be thou ashamed, O Zidon,.... A city near to Tyre, about twenty five miles from it; Jarchi says it was within a day's walk of it; these two cities, as they were near to each other, so they were closely allied together, and traded much with one another, so that the fall of Tyre must be distressing and confounding to Zidon; and besides, Tyre was a colony of the Zidonians, and therefore, Is 23:12, is called the daughter of Zidon, and could not but be affected with its ruin, and the more, as it might fear the same would soon be its case:
for the sea hath spoken; which washed the city of Tyre; or those that sailed in it; or rather Tyre itself, so called because its situation was by the sea, the island was encompassed with it:
even the strength of the sea; which was enriched by what was brought by sea to it, and was strengthened by it, being surrounded with the waters of it as with a wall, and had the sovereignty over it:
saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins; either the sea itself, which now no more brought great numbers of young people to Tyre, children to be educated, young men to be instructed in trade and business, and virgins to be given in marriage, the city being destroyed; or Tyre, which before was very populous, full of children, young men, and maidens, but now desolate; and which formerly sent out colonies abroad, and was a mother city to many, as Pliny says (s); it was famous for the birth of many cities, as Lepti, Utica, Carthage, and Gades or Cales; but now it was all over with her. Some render it as a wish, "O that I had never travailed", &c. and so the Targum.
(s) Nat. Hist. l. 5. c. 19.
John Wesley
23:4 Zidon - Zidon was a great city near Tyre, strongly united to her by commerce and league, and called by some the mother of Tyre, which they say, was built and first inhabited by a colony of the Sidonians. The sea - That part of the sea in which Tyre was, and from which ships and men were sent into all countries. The strength - Tyre might be called the strength of the sea, because it defendeth that part of the sea from piracies and injuries. I travel not - I, who was so fruitful, that I sent forth colonies into other countries (of which Carthage was one), am now barren and desolate.
Robert Jamieson, A. R. Fausset and David Brown
23:4 Zidon--called on, as being the parent country of Tyre (Is 23:12), and here equivalent to Phœnicia in general, to feel the shame (as it was esteemed in the East) of being now as childless as if she never had any. "I (no more now) travail, nor bring forth," &c. "Strength of the sea," that is, stronghold, namely, New Tyre, on a rock (as "Tyre" means) surrounded by the sea (Ezek 26:4, Ezek 26:14-17; so Venice was called "Bride of the sea"; Zech 9:3).
23:523:5: Իսկ յորժամ լո՛ւր լիցի, յերկիրն Եգիպտացւոց, ցա՛ւք կալցին զնա վասն Տիւրոսի[9825]։ [9825] Ոմանք. Լու լիցի յերկրին Եգիպտոսի, ցաւք կալցին զնոսա։
5 Երբ լուրը Եգիպտոսի երկիրը հասնի, վիշտը պիտի պատի նրան Տիւրոսի համար:
5 Երբ այս բանը Եգիպտացիներուն ականջը հասնի, Տիւրոսին լուրին համար պիտի տագնապին։
Իսկ յորժամ լուր լիցի յերկիրն Եգիպտոսի, ցաւք կալցին զնոսա վասն Տիւրոսի:

23:5: Իսկ յորժամ լո՛ւր լիցի, յերկիրն Եգիպտացւոց, ցա՛ւք կալցին զնա վասն Տիւրոսի[9825]։
[9825] Ոմանք. Լու լիցի յերկրին Եգիպտոսի, ցաւք կալցին զնոսա։
5 Երբ լուրը Եգիպտոսի երկիրը հասնի, վիշտը պիտի պատի նրան Տիւրոսի համար:
5 Երբ այս բանը Եգիպտացիներուն ականջը հասնի, Տիւրոսին լուրին համար պիտի տագնապին։
zohrab-1805▾ eastern-1994▾ western am▾
23:523:5 Когда весть дойдет до Египтян, содрогнутся они, услышав о Тире.
23:5 ὅταν οταν when; once δὲ δε though; while ἀκουστὸν ακουστος happen; become Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos λήμψεται λαμβανω take; get αὐτοὺς αυτος he; him ὀδύνη οδυνη pain περὶ περι about; around Τύρου τυρος Tyros; Tiros
23:5 כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שֵׁ֖מַע šˌēmaʕ שֵׁמַע hearsay לְ lᵊ לְ to מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt יָחִ֖ילוּ yāḥˌîlû חיל have labour pain, to cry כְּ kᵊ כְּ as שֵׁ֥מַע šˌēmaʕ שֵׁמַע hearsay צֹֽר׃ ṣˈōr צֹר Tyrus
23:5. cum auditum fuerit in Aegypto dolebunt cum audierint de TyroWhen it shall be heard in Egypt, they will be sorry when they shall hear of Tyre:
5. When the report cometh to Egypt, they shall be sorely pained at the report of Tyre.
23:5. When it has been heard in Egypt, they will be in anguish, when they hear of Tyre.
23:5. As at the report concerning Egypt, [so] shall they be sorely pained at the report of Tyre.
As at the report concerning Egypt, [so] shall they be sorely pained at the report of Tyre:

23:5 Когда весть дойдет до Египтян, содрогнутся они, услышав о Тире.
23:5
ὅταν οταν when; once
δὲ δε though; while
ἀκουστὸν ακουστος happen; become
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
λήμψεται λαμβανω take; get
αὐτοὺς αυτος he; him
ὀδύνη οδυνη pain
περὶ περι about; around
Τύρου τυρος Tyros; Tiros
23:5
כַּֽ kˈa כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שֵׁ֖מַע šˌēmaʕ שֵׁמַע hearsay
לְ lᵊ לְ to
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
יָחִ֖ילוּ yāḥˌîlû חיל have labour pain, to cry
כְּ kᵊ כְּ as
שֵׁ֥מַע šˌēmaʕ שֵׁמַע hearsay
צֹֽר׃ ṣˈōr צֹר Tyrus
23:5. cum auditum fuerit in Aegypto dolebunt cum audierint de Tyro
When it shall be heard in Egypt, they will be sorry when they shall hear of Tyre:
23:5. When it has been heard in Egypt, they will be in anguish, when they hear of Tyre.
23:5. As at the report concerning Egypt, [so] shall they be sorely pained at the report of Tyre.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Содрогнутся (египтяне) - не только в силу своих коммерческих связей с Тиром, но и потому еще, что могучий Тир был, так сказать, громоотводом для Египта, отвлекая на себя внимание значительной части ассирийских войск.
Albert Barnes: Notes on the Bible - 1834
23:5: As at the report concerning Egypt - According to our translation, this verse would seem to mean that the Sidonians and other nations had been pained or grieved at the report of the calamities that had come upon Egypt, and that they would be similarly affected at the report concerning Tyre. In accordance with this, some (as Jarchi) have understood it of the plagues of Egypt, and suppose that the prophet means to say, that as the nations were astonished at that, so they would be at the report of the calamities that would come upon Tyre. Others refer it to the calamities that. would come upon Egypt referred to in isa 19, and suppose that the prophet means to say, that as the nations would be amazed at the report of these calamities, so they would be at the report of the overthrow of Tyre. So Vitringa. But the sense of the Hebrew may be expressed thus: 'As the report, or tidings of the destruction of Tyre shall reach Egypt, they shall be pained at the tidings respecting Tyre.' So Lowth, Noyes, Rosenmuller, Grotius, Calvin. They would be grieved, either
(1) because the destruction of Tyre would injure the commerce of Egypt; or
(2) because the Egyptians might fear that the army of Nebuchadnezzar would come upon them, and that they would share the fate of Tyre.
Sorely pained - The word used here (יחילוּ yâ chı̂ ylû) is commonly applied to the severe pain of parturition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: at the: Isa 19:16; Exo 15:14-16; Jos 2:9-11
so shall: Eze 26:15-21, Eze 27:29-36, Eze 28:19; Rev 18:17-19
Geneva 1599
23:5 As at the report concerning Egypt, [so] shall they be (k) greatly pained at the report of Tyre.
(k) Because these two countries were joined in league together.
John Gill
23:5 As at the report concerning Egypt,.... Its future destruction prophesied of, Is 19:1 or what had in times past befallen it when the ten plagues were inflicted on it, and Pharaoh and his host were drowned in the Red Sea; the report of which filled the neighbouring nations with fear and trembling, and put them into a panic; so the Targum,
"as they heard the plague with which the Egyptians were smitten:''
so shall they be sorely pained at the report of Tyre; of the destruction of that; this should have the like effect upon the nations round about them, especially such as traded with them, as the judgments on Egypt had upon their neighbours; for, as for what was to come, the destruction of Tyre was before the destruction of Egypt by Nebuchadnezzar: though some read the words, and they will bear to be read thus, "when the report" was made, or came "to the Egyptians, they will be in pain at", or "according to the report of Tyre" (t);
"when it was heard in Egypt, pain shall take them for Tyre;''
as soon as the Egyptians heard of the taking and ruin of Tyre, they were in pain, as a woman in travail, partly fearing their own turn would be next, Tyre lying in the way of the Chaldeans unto them; and partly because of the loss of trade they sustained through the destruction of that city. In like pain will be the kings or merchants of the earth, at the destruction of Rome, Rev_ 18:9 and, according to an exposition mentioned by Jarchi, Tyre here is Edom; that is, Rome, for that with the Jews is commonly meant by Edom.
(t) So the Septuagint, Vatbalus, and others.
John Wesley
23:5 Waters - By the sea, which is very fitly called the great waters, understand, cometh, or is brought to her. The seed - The corn of Egypt, wherewith Egypt abounded. Sihor is the same as the Nile. The harvest - The plentiful harvest of corn which comes from the inundation of the Nile; emphatically called the river. The revenue - Is as plentifully enjoyed by her, as if it grew in her own territories. A mart - A place to which all nations resort for traffick.
Robert Jamieson, A. R. Fausset and David Brown
23:5 As, &c.--rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So JEROME, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [LOWTH, &c.].
23:623:6: Երթա՛յք ՚ի Կարքեդոն. ողբացէ՛ք բնակիչք կղզւոյդ այդորիկ։
6 Գնացէ՛ք Կարքեդոն, դուք, որ այդ կղզու բնակիչներն էք, ողբացէ՛ք:
6 Թարսիս անցէ՛ք, Ո՛վ ծովեզերքի բնակիչներ, ողբացէ՛ք։
Երթայք [326]ի Կարքեդոն. ողբացէք, բնակիչք կղզւոյդ այդորիկ:

23:6: Երթա՛յք ՚ի Կարքեդոն. ողբացէ՛ք բնակիչք կղզւոյդ այդորիկ։
6 Գնացէ՛ք Կարքեդոն, դուք, որ այդ կղզու բնակիչներն էք, ողբացէ՛ք:
6 Թարսիս անցէ՛ք, Ո՛վ ծովեզերքի բնակիչներ, ողբացէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
23:623:6 Переселяйтесь в Фарсис, рыдайте, обитатели острова!
23:6 ἀπέλθατε απερχομαι go off; go away εἰς εις into; for Καρχηδόνα καρχηδων howl οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in τῇ ο the νήσῳ νησος island ταύτῃ ουτος this; he
23:6 עִבְר֖וּ ʕivrˌû עבר pass תַּרְשִׁ֑ישָׁה taršˈîšā תַּרְשִׁישׁ Tarshish הֵילִ֖ילוּ hêlˌîlû ילל howl יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit אִֽי׃ ʔˈî אִי coast, island
23:6. transite maria ululate qui habitatis in insulaPass over the seas, howl, ye inhabitants of the island.
6. Pass ye over to Tarshish; howl, ye inhabitants of the isle.
23:6. Cross over the seas. Wail, you inhabitants of the island!
23:6. Pass ye over to Tarshish; howl, ye inhabitants of the isle.
Pass ye over to Tarshish; howl, ye inhabitants of the isle:

23:6 Переселяйтесь в Фарсис, рыдайте, обитатели острова!
23:6
ἀπέλθατε απερχομαι go off; go away
εἰς εις into; for
Καρχηδόνα καρχηδων howl
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
τῇ ο the
νήσῳ νησος island
ταύτῃ ουτος this; he
23:6
עִבְר֖וּ ʕivrˌû עבר pass
תַּרְשִׁ֑ישָׁה taršˈîšā תַּרְשִׁישׁ Tarshish
הֵילִ֖ילוּ hêlˌîlû ילל howl
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
אִֽי׃ ʔˈî אִי coast, island
23:6. transite maria ululate qui habitatis in insula
Pass over the seas, howl, ye inhabitants of the island.
23:6. Cross over the seas. Wail, you inhabitants of the island!
23:6. Pass ye over to Tarshish; howl, ye inhabitants of the isle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
6: Финикиянам приходится теперь искать убежища в своих колониях и, конечно, прежде всего в богатом Фарсисе.
Albert Barnes: Notes on the Bible - 1834
23:6: Pass ye over - That is, ye inhabitants of tyre. This is an address to Tyre, in view of her approaching destruction; and is designed to signify that when the city was destroyed, its inhabitants would flee to its colonies, and seek refuge and safety there. As Tarshish was one of its principal colonies, and as the ships employed by Tyre would naturally sail to Tarshish, the inhabitants are represented as fleeing there on the attack of Nebucbadnezzar. That the inhabitants of Tyre did fire in this manner, is expressly asserted by Jerome upon the authority of Assyrian histories which are now lost. 'We have read,' says he, 'in the histories of the Assyrians, that when the Tyrians were besieged, after they saw no hope of escaping, they went on board their ships, and fled to Cartilage, or to some islands of the Ionian and AEgean Sea' (Jerome in loc.) And again (on Ezek. 29) he says, 'When the Tyrians saw that the works for carrying on the siege were perfected, and the foundations of the walls were shaken by the battering rams, whatever precious things in gold, silver, clothes, and various kinds of furniture the nobility had, they put them on board their ships, and carried to the islands. So that the city being taken, Nebuchadnezzar found nothing worthy of his labor.' Diodorus (xvii. 41) relates the same thing of the Tyrians during the siege of Alexander the Great, where he says that they took their wives and children to Carthage.
Howl - Deep grief among the Orientals was usually expressed by a loud, long, and most dismal howl or shriek (see the note at Isa 15:2).
Ye inhabitants of the isle - Of Tyre. The word 'isle,' however, may be taken as in Isa 20:6 (see the note on that place), in, the sense of coast, or maritime country in general, and possibly may be intended to denote Old Tyre, or the coast of Phenicia in general, though most naturally it applies to the city built on the island.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Pass: Isa 23:10, Isa 23:12, Isa 21:15
howl: Isa 23:1, Isa 23:2, Isa 16:7
Carl Friedrich Keil and Franz Delitzsch
23:6
The inhabitants of Tyre, who desired to escape from death or transportation, are obliged to take refuge in the colonies, and the farther off the better: not in Cyprus, not in Carthage (as at the time when Alexander attacked the insular Tyre), but in Tartessus itself, the farthest off towards the west, and the hardest to reach. "Pass ye over to Tarshish; howl, ye inhabitants of the coast! Is this your fate, thou full of rejoicing, whose origin is from the days of the olden time, whom her feet carried far away to settle? Who hath determined such a thing concerning Tzor, the distributor of crowns, whose merchants are princes, whose traders are the chief men of the earth? Jehovah of hosts hath determined it, to desecrate the pomp of every kind of ornament, to dishonour the chief men of the earth, all of them." The exclamation "howl ye" (hēillu) implies their right to give themselves up to their pain. In other cases complaint is unmanly, but here it is justifiable (compare Is 15:4). In Is 23:7 the question arises, whether ‛allizâh is a nominative predicate, as is generally assumed ("Is this, this deserted heap of ruins, your formerly rejoicing city?"), or a vocative. We prefer the latter, because there is nothing astonishing in the omission of the article in this case (Is 22:2; Ewald, 327, a); whereas in the former case, although it is certainly admissible (see Is 32:13), it is very harsh (compare Is 14:16), and the whole expression a very doubtful one to convey the sense of לכם אשר עליזה קריה הזאת. To ‛allizâh there is attached the descriptive, attributive clause: whose origin (kadmâh, Ezek 16:55) dates from the days of the olden time; and then a second "whose feet brought her far away (raglaim construed as a masculine, as in Jer 13:16, for example) to dwell in a foreign land. This is generally understood as signifying transportation by force into an enemy's country. But Luzzatto very properly objects to this, partly on the ground that רגליה יבלוּה (her feet carried her) is the strongest expression that can be used for voluntary emigration, to which lâgūr (to settle) also corresponds; and partly because we miss the antithetical ועתּה, which we should expect with this interpretation. The reference is to the trading journeys which extended "far away" (whether by land or sea), and to the colonies, i.e., the settlements founded in those distant places, that leading characteristic of the Tyro-Phoenician people (this is expressed in the imperfect by yobiluâh, quam portabant; gur is the most appropriate word to apply to such settlements: for mērâchōk, see at Is 17:13). Sidon was no doubt older than Tyre, but Tyre was also of primeval antiquity. Strabo speaks of its as the oldest Phoenician city "after Sidon;" Curtius calls it vetustate originis insignis; and Josephus reckons the time from the founding of Tyre to the building of Solomon's temple as 240 years (Ant. viii. 3, 1; compare Herod. ii. 44). Tyre is called hammaēatirâh, not as wearing a crown (Vulg. quondam coronata), but as a distributor of crowns (Targum). Either would be suitable as a matter of fact; but the latter answers better to the hiphil (as hikrı̄n, hiphrı̄s, which are expressive of results produced from within outwards, can hardly be brought into comparison). Such colonies as Citium, Tartessus, and at first Carthage, were governed by kings appointed by the mother city, and dependent upon her. Her merchants were princes (compare Is 10:8), the most honoured of the earth; נכבּדּי acquires a superlative meaning from the genitive connection (Ges. 119, 2). From the fact that the Phoenicians had the commerce of the world in their hands, a merchant was called cena‛ani or cena‛an (Hos 12:8; from the latter, not from cin‛âni, the plural cin‛ânim which we find here is formed), and the merchandise cin‛âh. The verb chillēl, to desecrate or profane, in connection with the "pomp of every kind of ornament," leads us to think more especially of the holy places of both insular and continental Tyre, among which the temple of Melkarth in the new city of the former was the most prominent (according to the Arrian, Anab. ii. 16, παλαιότατον ὧν μνήμη ἀνθρωπίνη διασώζεται). These glories, which were thought so inviolable, Jehovah will profane. "To dishonour the chief men:" lehâkēl (ad ignominiam deducere, Vulg.) as in Is 8:22.
Geneva 1599
23:6 Pass ye over to (l) Tarshish; wail, ye inhabitants of the isle.
(l) Tyrus wills other merchants to go to Cilicia, and to come no more there.
John Gill
23:6 Pass ye over to Tarshish,.... Either to Tartessus in Spain, or to Tarsus in Cilicia, which lay over against them, and to which they might transport themselves, families, and substance, with greater ease; or "to a province of the sea", as the Targum, any other seaport; the Septuagint says to Carthage, which was a colony of the Tyrians; and hither the Assyrian (u) historians say they did transport themselves; though Kimchi thinks this is spoken, not to the Tyrians, but to the merchants that traded with them, to go elsewhere with their merchandise, since their goods could no more be disposed of in that city as usual.
Howl, ye inhabitants of the isle: of Tyre, as in Is 23:2 or of every isle, as Aben Ezra, which traded here, because now their commerce was at an end; so Kimchi.
(u) Apud Hieron. in loc.
Robert Jamieson, A. R. Fausset and David Brown
23:6 Pass . . . over--Escape from Tyre to your colonies as Tarshish (compare Is 23:12). The Tyrians fled to Carthage and elsewhere, both at the siege under Nebuchadnezzar and that under Alexander.
23:723:7: Ո՞չ ա՛յդ իսկ էր ամբարտաւանութիւն ձեր իսկզբանէ, մինչչեւ՛ մատնեալ էր նորա. ※ եւ վարեսցի՛ նա յոտից իւրոց ՚ի պանդխտութիւն հեռաւոր։
7 Արդեօք սկզբից իսկ ձեր այդ ամբարտաւանութիւնը չէ՞ր, որ նրա մատնութեան պատճառ դարձաւ. նա իր իսկ ոտքերով հեռաւոր պանդխտութեան պիտի քշուի:
7 Ձեր ուրախութեան քաղաքը ասիկա՞ է, Որուն ծագումը հին օրերէն է, Անոր ոտքերը հեռու տեղ պանդուխտ ըլլալու պիտի տանին զանիկա։
[327]Ո՞չ այդ իսկ էր ամբարտաւանութիւն ձեր ի սկզբանէ, մինչ չեւ մատնեալ էր նորա``. եւ վարեսցի նա յոտից իւրոց ի պանդխտութիւն հեռաւոր:

23:7: Ո՞չ ա՛յդ իսկ էր ամբարտաւանութիւն ձեր իսկզբանէ, մինչչեւ՛ մատնեալ էր նորա. ※ եւ վարեսցի՛ նա յոտից իւրոց ՚ի պանդխտութիւն հեռաւոր։
7 Արդեօք սկզբից իսկ ձեր այդ ամբարտաւանութիւնը չէ՞ր, որ նրա մատնութեան պատճառ դարձաւ. նա իր իսկ ոտքերով հեռաւոր պանդխտութեան պիտի քշուի:
7 Ձեր ուրախութեան քաղաքը ասիկա՞ է, Որուն ծագումը հին օրերէն է, Անոր ոտքերը հեռու տեղ պանդուխտ ըլլալու պիտի տանին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
23:723:7 Это ли ваш ликующий город, которого начало от дней древних? Ноги его несут его скитаться в стране далекой.
23:7 οὐχ ου not αὕτη ουτος this; he ἦν ειμι be ὑμῶν υμων your ἡ ο the ὕβρις υβρις insolence; insult ἡ ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning πρὶν πριν before ἢ η or; than παραδοθῆναι παραδιδωμι betray; give over αὐτήν αυτος he; him
23:7 הֲ hᵃ הֲ [interrogative] זֹ֥את zˌōṯ זֹאת this לָכֶ֖ם lāḵˌem לְ to עַלִּיזָ֑ה ʕallîzˈā עַלִּיז rejoicing מִֽ mˈi מִן from ימֵי־ ymê- יֹום day קֶ֤דֶם qˈeḏem קֶדֶם front קַדְמָתָהּ֙ qaḏmāṯˌāh קַדְמָה beginning יֹבִל֣וּהָ yōvilˈûhā יבל bring רַגְלֶ֔יהָ raḡlˈeʸhā רֶגֶל foot מֵֽ mˈē מִן from רָחֹ֖וק rāḥˌôq רָחֹוק remote לָ lā לְ to גֽוּר׃ ḡˈûr גור dwell
23:7. numquid non haec vestra est quae gloriabatur a diebus pristinis in antiquitate sua ducent eam pedes sui longe ad peregrinandumIs not this your city, which gloried from of old in her antiquity? her feet shall carry her afar off to sojourn.
7. Is this your joyous , whose antiquity is of ancient days, whose feet carried her afar off to sojourn?
23:7. Is this not your place, which from its earliest days has gloried in its antiquity? Her feet will lead her to a sojourn far away.
23:7. [Is] this your joyous [city], whose antiquity [is] of ancient days? her own feet shall carry her afar off to sojourn.
Is this your joyous [city], whose antiquity [is] of ancient days? her own feet shall carry her afar off to sojourn:

23:7 Это ли ваш ликующий город, которого начало от дней древних? Ноги его несут его скитаться в стране далекой.
23:7
οὐχ ου not
αὕτη ουτος this; he
ἦν ειμι be
ὑμῶν υμων your
ο the
ὕβρις υβρις insolence; insult
ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
πρὶν πριν before
η or; than
παραδοθῆναι παραδιδωμι betray; give over
αὐτήν αυτος he; him
23:7
הֲ hᵃ הֲ [interrogative]
זֹ֥את zˌōṯ זֹאת this
לָכֶ֖ם lāḵˌem לְ to
עַלִּיזָ֑ה ʕallîzˈā עַלִּיז rejoicing
מִֽ mˈi מִן from
ימֵי־ ymê- יֹום day
קֶ֤דֶם qˈeḏem קֶדֶם front
קַדְמָתָהּ֙ qaḏmāṯˌāh קַדְמָה beginning
יֹבִל֣וּהָ yōvilˈûhā יבל bring
רַגְלֶ֔יהָ raḡlˈeʸhā רֶגֶל foot
מֵֽ mˈē מִן from
רָחֹ֖וק rāḥˌôq רָחֹוק remote
לָ לְ to
גֽוּר׃ ḡˈûr גור dwell
23:7. numquid non haec vestra est quae gloriabatur a diebus pristinis in antiquitate sua ducent eam pedes sui longe ad peregrinandum
Is not this your city, which gloried from of old in her antiquity? her feet shall carry her afar off to sojourn.
23:7. Is this not your place, which from its earliest days has gloried in its antiquity? Her feet will lead her to a sojourn far away.
23:7. [Is] this your joyous [city], whose antiquity [is] of ancient days? her own feet shall carry her afar off to sojourn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Начало от дней древних. См. 1-й ст.

Ноги его несут - точнее: несли. У Тира так много было сил, что ему не жилось дома и он посылал экспедиции для основания своих колоний в далеких странах.
Adam Clarke: Commentary on the Bible - 1831
23:7: Whose antiquity is of ancient days "Whose antiquity is of the earliest date" - Justin, in the passage above quoted, had dated the building of Tyre at a certain number of years before the taking of Troy; but the number is lost in the present copies. Tyre, though not so old as Sidon, was yet of very high antiquity: it was a strong city even in the time of Joshua. It is called עיר מבצר צר ir mibtsar tsor, "the city of the fortress of Sor," Jos 19:29. Interpreters raise difficulties in regard to this passage, and will not allow it to have been so ancient; with what good reason I do not see, for it is called by the same name, "the fortress of Sor," in the history of David, Sa2 24:7, and the circumstances of the history determine the place to be the very same. See on Isa 23:1 (note).
Whose antiquity is of ancient days, may refer to Palaetyrus, or Old Tyre.
Her own feet shall carry her afar off to sojourn - This may belong to the new or insular Tyre; her own feet, that is, her own inhabitants, shall carry her - shall transport the city, from the continent to the island. "But the text says it shall be carried far off, and the new city was founded only half a mile distant from the other." I answer, מרחוק merachok does not always signify a great distance, but distance or interval in general; for in Jos 3:4 רחוק rachok is used to express the space between the camp and the ark, which we know to have been only two thousand cubits. Some refer the sojourning afar off to the extent of the commercial voyages undertaken by the Tyrians and their foreign connections.
Albert Barnes: Notes on the Bible - 1834
23:7: Is this your joyous city - Is this the city that was just now so full of happiness, of Rev_elry, of business, of gaiety, of rejoicing? (see the note at Isa 22:2)
Whose antiquity is of ancient days - Strabo (xvi. 756) says, 'After Sidon, Tyre, a splendid and most ancient city, is to be compared in greatness, beauty, and antiquity, with Sidon.' Curtius (Hist. Alex. iv. 4) says, 'The city was taken, distinguished both by its antiquity, and its great variety of fortune.' Arrian (ii. 16) says, that 'the Temple of Hercules at Tyre was the most ancient of those which the memory of people have preserved.' And Herodotus (ii. 44) says, that in a conversation which he had with the priest of that temple, he informed him that it had then existed for 2300 years. Josephus, indeed, says (Ant. viii. 3. 1) that Tyre was built but 240 years before the temple was built by Solomon - but this was probably a mistake. Justin (xviii. 3) says that Tyre was founded in the year of the destruction of Troy. Its very high antiquity cannot be doubted.
Her own feet shall carry her afar off - Grotius supposes that by feet here, the 'feet of ships' are intended, that is, their sails and oars. But the expression is designed evidently to stand in contrast with Isa 23:6, and to denote that a part of the inhabitants would go by land into captivity. Probably many of them were taken prisoners by Nebuchadnezzar; and perhaps many of them, when the city was besieged, found opportunity to escape and flee by land to a distant place of safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: your: Isa 22:2
whose: Jos 19:29
her own: Isa 47:1, Isa 47:2; Ecc 10:7
afar off: Heb. from afar off
John Gill
23:7 Is this your joyous city?.... Which the other day looked so gay, brisk, and cheerful, through the number of its inhabitants, largeness of trade, fullness of provisions, and pleasures of every kind; and now distressed and desolate, and no voice of joy and gladness heard in it:
whose antiquity is of ancient days; the most ancient city in Phoenicia, excepting Zidon, as Strabo (w) says; and it was in being in the days of Joshua, Josh 19:29 if the words there are rightly rendered; and if so, Josephus must be mistaken, unless he speaks of insular Tyre, when he says (x), that from the building of Tyre to the building of the temple (of Solomon) were two hundred and forty years, which must fall very short of the times of Joshua; such (y) seem to be nearer the truth, who make Agenor, the father of Cadmus, to be the builder of this city, who lived about the times of Joshua. The Tyrians indeed boasted of a still greater antiquity, and to which boasts perhaps reference is here had; for one of the priests of Tyre told Herodotus (z) that their city had been inhabited two thousand three hundred years; and Herodotus lived in the times of Artaxerxes and Xerxes, about the year of the world 3500. According to Sanchoniatho (a), it was inhabited by Hypsuranius, who first built cottages of rushes, &c. in it; but these things are beyond all credit; however, certain it is that it was a very ancient city; it had the name of Palaetyrus, or old Tyre:
her own feet shall carry her afar off to sojourn; the sense is, that though the Tyrians had lived very delicately, and in great affluence, while their city was flourishing, yet now they should be very coarsely and roughly used; they should not ride on horses, or be drawn in carriages, but should be obliged to walk on foot, and be led or driven into a foreign country, Assyria or Chaldea, or to some province or provinces belonging to that empire; where they should be, not as inhabitants, but as sojourners and strangers; and should be used, not as freemen, but as captives and slaves. Grotius, by "her feet", understands the feet of her ships, sails and oars, and mariners themselves, by means of which she got into distant places, for safety; and so it is reported in history (b), that the Tyrians being long besieged by Nebuchadnezzar, and having no hopes of being delivered, prepared a convenient number of ships, abandoned their city, transported themselves, wives, children, and riches, and sailed from thence to Cyprus, Carthage, and other maritime cities of their tributaries, or confederates; so that the Babylonians, when they took the city, found little or nothing in it; see Ezek 29:18 though the words will bear another sense, being, according to the accents, to be read in connection with the preceding clauses, thus, "Is this the joyous city? from the first days of her antiquity her feet brought unto her inhabitants from afar to sojourn"; that is, by her labour and pains, by her journeys and voyages for the sake of merchandise, which may be meant by her feet, she brought a great number of persons to sojourn in her (c).
(w) Geograph. l. 16. p. 520. (x) Antiqu. l. 8. c. 3. sect. 1. (y) Curtius, l. 4. c. 4. (z) Herodot. l. 2. c. 44. (a) Apud Euseb. Prepar. Evangel. l. 1. p. 35. (b) See Sir Walter Raleigh's History of the World: l. 2. c. 7. sect. 3. p. 198. (c) Reinbeck. de Accent. Heb. p. 399.
John Wesley
23:7 Antiquity - Being built before Joshua's time, Josh 19:29. Her feet - Whereas before, like a delicate lady, she would not set her foot to the ground, but used to be carried in stately chariots. To sojourn - To seek for new habitations.
Robert Jamieson, A. R. Fausset and David Brown
23:7 Is this silent ruin all that is left of your once joyous city (Is 23:12)?
antiquity--The Tyrian priests boasted in HERODOTUS' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then.
her own feet--walking on foot as captives to an enemy's land.
23:823:8: ※ Իսկ ո՞ խորհեցաւ զայս ՚ի վերայ Տիւրոսի. միթէ ՚ի վա՞յր ինչ ոք էր՝ կամ տկա՞ր ոք. նա՝ վաճառականք նորա փառաւորք ※ Քանանացւոց, եւ առգնօղք նորա իշխանք երկրի։
8 Իսկ այդ բանն ո՞վ մտածեց Տիւրոսի մասին. միթէ նա յետին մէ՞կն էր կամ տկար մի ոք: Նա, նրա վաճառականները քանանացիների պատուաւոր մարդիկ էին, նրա առեւտրականները երկրի իշխաններն էին:
8 Ո՞վ այս խորհուրդը ըրաւ Տիւրոսի դէմ, Որ իր բնակիչները կը պսակէր։Անոր վաճառականները իշխաններ էին Ու առուտուր ընողները՝ երկրին պատուաւոր մարդիկը։
Իսկ ո՞ խորհեցաւ զայս ի վերայ Տիւրոսի. [328]միթէ ի վա՞յր ինչ ոք էր` կամ տկա՞ր ոք. նա`` վաճառականք նորա փառաւորք [329]Քանանացւոց, եւ առգնօղք նորա իշխանք երկրի:

23:8: ※ Իսկ ո՞ խորհեցաւ զայս ՚ի վերայ Տիւրոսի. միթէ ՚ի վա՞յր ինչ ոք էր՝ կամ տկա՞ր ոք. նա՝ վաճառականք նորա փառաւորք ※ Քանանացւոց, եւ առգնօղք նորա իշխանք երկրի։
8 Իսկ այդ բանն ո՞վ մտածեց Տիւրոսի մասին. միթէ նա յետին մէ՞կն էր կամ տկար մի ոք: Նա, նրա վաճառականները քանանացիների պատուաւոր մարդիկ էին, նրա առեւտրականները երկրի իշխաններն էին:
8 Ո՞վ այս խորհուրդը ըրաւ Տիւրոսի դէմ, Որ իր բնակիչները կը պսակէր։Անոր վաճառականները իշխաններ էին Ու առուտուր ընողները՝ երկրին պատուաւոր մարդիկը։
zohrab-1805▾ eastern-1994▾ western am▾
23:823:8 Кто определил это Тиру, который раздавал венцы, которого купцы {были} князья, торговцы знаменитости земли?
23:8 τίς τις.1 who?; what? ταῦτα ουτος this; he ἐβούλευσεν βουλευω intend; deliberate ἐπὶ επι in; on Τύρον τυρος Tyros; Tiros μὴ μη not ἥσσων ηττον worse; less ἐστὶν ειμι be ἢ η or; than οὐκ ου not ἰσχύει ισχυω have means; have force οἱ ο the ἔμποροι εμπορος merchant αὐτῆς αυτος he; him ἔνδοξοι ενδοξος glorious ἄρχοντες αρχων ruling; ruler τῆς ο the γῆς γη earth; land
23:8 מִ֚י ˈmî מִי who יָעַ֣ץ yāʕˈaṣ יעץ advise זֹ֔את zˈōṯ זֹאת this עַל־ ʕal- עַל upon צֹ֖ר ṣˌōr צֹר Tyrus הַ ha הַ the מַּֽעֲטִירָ֑ה mmˈaʕᵃṭîrˈā עטר surround אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] סֹחֲרֶ֨יה֙ sōḥᵃrˈeʸh סחר go about שָׂרִ֔ים śārˈîm שַׂר chief כִּנְעָנֶ֖יהָ kinʕānˌeʸhā כִּנְעָנִי tradesman נִכְבַּדֵּי־ niḵbaddê- כבד be heavy אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:8. quis cogitavit hoc super Tyrum quondam coronatam cuius negotiatores principes institores eius incliti terraeWho hath taken this counsel against Tyre, that was formerly crowned, whose merchants were princes, and her traders the nobles of the earth?
8. Who hath purposed this against Tyre, the crowning , whose merchants are princes, whose traffickers are the honourable of the earth?
23:8. Who has made this plan against Tyre, which formerly was crowned, whose merchants were leaders, whose traders were illustrious on the earth?
23:8. Who hath taken this counsel against Tyre, the crowning [city], whose merchants [are] princes, whose traffickers [are] the honourable of the earth?
Who hath taken this counsel against Tyre, the crowning [city], whose merchants [are] princes, whose traffickers [are] the honourable of the earth:

23:8 Кто определил это Тиру, который раздавал венцы, которого купцы {были} князья, торговцы знаменитости земли?
23:8
τίς τις.1 who?; what?
ταῦτα ουτος this; he
ἐβούλευσεν βουλευω intend; deliberate
ἐπὶ επι in; on
Τύρον τυρος Tyros; Tiros
μὴ μη not
ἥσσων ηττον worse; less
ἐστὶν ειμι be
η or; than
οὐκ ου not
ἰσχύει ισχυω have means; have force
οἱ ο the
ἔμποροι εμπορος merchant
αὐτῆς αυτος he; him
ἔνδοξοι ενδοξος glorious
ἄρχοντες αρχων ruling; ruler
τῆς ο the
γῆς γη earth; land
23:8
מִ֚י ˈmî מִי who
יָעַ֣ץ yāʕˈaṣ יעץ advise
זֹ֔את zˈōṯ זֹאת this
עַל־ ʕal- עַל upon
צֹ֖ר ṣˌōr צֹר Tyrus
הַ ha הַ the
מַּֽעֲטִירָ֑ה mmˈaʕᵃṭîrˈā עטר surround
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
סֹחֲרֶ֨יה֙ sōḥᵃrˈeʸh סחר go about
שָׂרִ֔ים śārˈîm שַׂר chief
כִּנְעָנֶ֖יהָ kinʕānˌeʸhā כִּנְעָנִי tradesman
נִכְבַּדֵּי־ niḵbaddê- כבד be heavy
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:8. quis cogitavit hoc super Tyrum quondam coronatam cuius negotiatores principes institores eius incliti terrae
Who hath taken this counsel against Tyre, that was formerly crowned, whose merchants were princes, and her traders the nobles of the earth?
23:8. Who has made this plan against Tyre, which formerly was crowned, whose merchants were leaders, whose traders were illustrious on the earth?
23:8. Who hath taken this counsel against Tyre, the crowning [city], whose merchants [are] princes, whose traffickers [are] the honourable of the earth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: 8-14. Кто же сокрушил могущество Тира? Господь, Который покарал Тир за его гордость. Ассирийцы явились в руках Иеговы сильным орудием для наказания Тира.

Раздавал венцы, т. е. ставил, кого хотел на царство в своих колониях, между которыми был и известный Карфаген. Голос Тира, конечно, имел значение и в перемене династий в других государствах.
Albert Barnes: Notes on the Bible - 1834
23:8: Who hath taken this counsel? - To whom is this to be traced? Is this the work of man, or is it the plan of God? - questions which would naturally arise at the contemplation of the ruin of a city so ancient and so magnificent. The object of this question is to trace it all to God; and this perhaps indicates the scope of the prophecy - to show that God reigns, and does all his pleasure ever cities and kingdoms.
The crowning city - The distributer of crowns; or the city from which dependent towns, provinces, and kingdoms had arisen. Many colonies and cities had been founded by Tyre. Tartessus in Spain, Citium in Cyprus, Carthage in Africa, and probably many other places were Phenician colonies, and derived their origin from Tyre, and were still its tributaries and dependants (compare Eze 27:33).
Whose merchants are princes - Princes trade with thee; and thus acknowledge their dependence on thee. Or, thy merchants are splendid, gorgeous, and magnificent like princes. The former, however, is probably the meaning.
Whose traffickers - (כנעניה kı̂ ne‛ â neyhâ, Canaanites). As the ancient inhabitants of Canaan were "traffickers or merchants," the word came to denote merchants in general (see Job 41:6; Eze 17:4; Hos 12:7; Zep 1:1 l). So the word Chaldean came to mean astrologers, because they were celebrated for astrology.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: Who hath: Deu 29:24-28; Jer 50:44, Jer 50:45; Rev 18:8
the crowning: Eze 28:2-6, Eze 28:12-18
merchants: Isa 10:8, Isa 36:9
Geneva 1599
23:8 Who hath taken this counsel against Tyre, the (m) crowning [city], whose merchants [are] princes, whose traders [are] the honourable of the earth?
(m) Who makes her merchants like princes.
John Gill
23:8 Who hath taken this counsel against Tyre, the crowning city,.... Which had a king over it, to whom it gave a crown; and which crowned its inhabitants with riches and plenty, and even enriched the kings of the earth, Ezek 27:33 this is said as wondering who could lay a scheme to destroy such a city, or ever think of succeeding in it; who could take it into his head, or how could it enter into his heart, or who could have a heart to go about it, and still less power to effect the ruin of such a city, which was the queen of cities, and gave laws and crowns, riches and wealth, to others; surely no mere mortal could be concerned in this; see Rev_ 13:3,
whose merchants are princes; either really such, for even princes and kings of the earth traded with her, Ezek 27:21 or they were as rich as princes in other countries were:
whose traffickers are the honourable of the earth; made rich by trafficking with her, and so attained great honour and glory in the world; see Rev_ 18:3.
John Wesley
23:8 Who - This is the word of God, and not of man. The crowning city - Which was a royal city, and carried away the crown from all other cities. Princes - Equal to princes for wealth, and power, and reputation.
Robert Jamieson, A. R. Fausset and David Brown
23:8 Who--answered in Is 23:9, "The Lord of hosts."
crowning--crown-giving; that is, the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Ezek 27:33).
traffickers--literally, "Canaanites," who were famed for commerce (compare Hos 12:7, Margin).
23:923:9: Տէր զօրութեանց խորհեցաւ քակե՛լ զամենայն ամբարտաւանութիւն փառաւորաց. եւ անարգե՛լ զամենայն պատուական ՚ի վերայ երեսաց երկրի։
9 Զօրութիւնների Տէրը մտածեց վերջ տալ ականաւոր մարդկանց ողջ ամբարտաւանութեանը եւ երկրի երեսին անարգանքի ենթարկել բոլոր պատուաւորներին:
9 Զօրքերու Տէրը այս խորհուրդը ըրաւ, Որպէս զի ամէն փառքի ամբարտաւանութիւն խայտառակէ Ու երկրին բոլոր պատուաւորները անարգէ։
Տէր զօրութեանց խորհեցաւ քակել զամենայն ամբարտաւանութիւն փառաւորաց, եւ անարգել զամենայն պատուական ի վերայ երեսաց երկրի:

23:9: Տէր զօրութեանց խորհեցաւ քակե՛լ զամենայն ամբարտաւանութիւն փառաւորաց. եւ անարգե՛լ զամենայն պատուական ՚ի վերայ երեսաց երկրի։
9 Զօրութիւնների Տէրը մտածեց վերջ տալ ականաւոր մարդկանց ողջ ամբարտաւանութեանը եւ երկրի երեսին անարգանքի ենթարկել բոլոր պատուաւորներին:
9 Զօրքերու Տէրը այս խորհուրդը ըրաւ, Որպէս զի ամէն փառքի ամբարտաւանութիւն խայտառակէ Ու երկրին բոլոր պատուաւորները անարգէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:923:9 Господь Саваоф определил это, чтобы посрамить надменность всякой славы, чтобы унизить все знаменитости земли.
23:9 κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐβουλεύσατο βουλευω intend; deliberate παραλῦσαι παραλυω paralyze πᾶσαν πας all; every τὴν ο the ὕβριν υβρις insolence; insult τῶν ο the ἐνδόξων ενδοξος glorious καὶ και and; even ἀτιμάσαι ατιμαζω dishonor πᾶν πας all; every ἔνδοξον ενδοξος glorious ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
23:9 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service יְעָצָ֑הּ yᵊʕāṣˈāh יעץ advise לְ lᵊ לְ to חַלֵּל֙ ḥallˌēl חלל defile גְּאֹ֣ון gᵊʔˈôn גָּאֹון height כָּל־ kol- כֹּל whole צְבִ֔י ṣᵊvˈî צְבִי beauty לְ lᵊ לְ to הָקֵ֖ל hāqˌēl קלל be slight כָּל־ kol- כֹּל whole נִכְבַּדֵּי־ niḵbaddê- כבד be heavy אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:9. Dominus exercituum cogitavit hoc ut detraheret superbiam omnis gloriae et ad ignominiam deduceret universos inclitos terraeThe Lord of hosts hath designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth.
9. The LORD of hosts hath purposed it, to stain the pride of all glory, to bring into contempt all the honourable of the earth.
23:9. The Lord of hosts has planned this, so that he may tear down the arrogance of all glory, and may bring disgrace to all the illustrious of the earth.
23:9. The LORD of hosts hath purposed it, to stain the pride of all glory, [and] to bring into contempt all the honourable of the earth.
The LORD of hosts hath purposed it, to stain the pride of all glory, [and] to bring into contempt all the honourable of the earth:

23:9 Господь Саваоф определил это, чтобы посрамить надменность всякой славы, чтобы унизить все знаменитости земли.
23:9
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐβουλεύσατο βουλευω intend; deliberate
παραλῦσαι παραλυω paralyze
πᾶσαν πας all; every
τὴν ο the
ὕβριν υβρις insolence; insult
τῶν ο the
ἐνδόξων ενδοξος glorious
καὶ και and; even
ἀτιμάσαι ατιμαζω dishonor
πᾶν πας all; every
ἔνδοξον ενδοξος glorious
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
23:9
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
יְעָצָ֑הּ yᵊʕāṣˈāh יעץ advise
לְ lᵊ לְ to
חַלֵּל֙ ḥallˌēl חלל defile
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
כָּל־ kol- כֹּל whole
צְבִ֔י ṣᵊvˈî צְבִי beauty
לְ lᵊ לְ to
הָקֵ֖ל hāqˌēl קלל be slight
כָּל־ kol- כֹּל whole
נִכְבַּדֵּי־ niḵbaddê- כבד be heavy
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:9. Dominus exercituum cogitavit hoc ut detraheret superbiam omnis gloriae et ad ignominiam deduceret universos inclitos terrae
The Lord of hosts hath designed it, to pull down the pride of all glory, and bring to disgrace all the glorious ones of the earth.
23:9. The Lord of hosts has planned this, so that he may tear down the arrogance of all glory, and may bring disgrace to all the illustrious of the earth.
23:9. The LORD of hosts hath purposed it, to stain the pride of all glory, [and] to bring into contempt all the honourable of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:9: The Lord of hosts hath purposed it - (see the note at Isa 1:9). It is not by human counsel that it has been done. Whoever is the instrument, yet the overthrow of wicked, proud, and vicious cities and nations is to be traced to the God who rules in the empires and kingdoms of the earth (see the notes at Isa 10:5-7).
To stain, the pride of all glory - Margin, 'Pollute.' The Hebrew word (חלל chalē l) means properly to bore, or pierce through; to open, make common Lev 19:29; then to profane, defile, pollute, as, e. g., the sanctuary Lev 19:8; Lev 21:9, the Sabbath Exo 31:14, the name of God Lev 18:21; Lev 19:12. Here it means that the destruction of Tyre would show that God could easily level it all with the dust. The destruction of Tyre would show this in reference to all human glory, because:
(1) it was one of the most ancient cities;
(2) it was one of the most magnificent;
(3) it was one: of the most strong, secure, and inaccessible;
(4) it was the one of most commercial importante, most distinguished in the view of nations; and
(5) its example would be the most striking and impressive.
God often selects the most distinguished and important cities and people to make them examples to others, and to show the ease with which he can bring all down to the earth.
To bring into contempt ... - To bring their plans and purposes into contempt, and to show how unimportant and how foolish are their schemes in the sight of a holy God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: Lord: Isa 10:33, Isa 14:24, Isa 14:27, Isa 46:10, Isa 46:11; Jer 47:6, Jer 47:7, Jer 51:62; Act 4:28; Eph 1:11; Eph 3:11
to stain: Heb. to pollute, Isa 2:11, Isa 2:17, Isa 5:15, Isa 5:16, Isa 13:11; Job 40:11, Job 40:12; Dan 4:37; Mal 4:1; Jam 4:6
bring: Job 12:21; Psa 107:40; Co1 1:26-29
John Gill
23:9 The Lord of hosts hath purposed it,.... To destroy Tyre; who is wonderful in counsel, capable of forming a wise scheme, and able to put it in execution; being the Lord of armies in heaven and in earth: and his end in it was,
to stain the pride of all glory; Tyre being proud of its riches, the extent of its commerce, and the multitude of its inhabitants, God was resolved, who sets himself against the proud, to abase them; to pollute the glorious things they were proud of; to deal with them as with polluted things; to trample upon them:
and to bring into contempt all the honourable of the earth: or, "to make light all the heavy ones of the earth" (d); all such, who are top heavy with riches and honour, God can, and sometimes does, make as light as feathers, which the wind carries away, and they fall into contempt and disgrace with their fellow creatures; and the Lord's thus dealing with Tyre was not merely on their account, to stain their pride and glory, and disgrace their honourable ones; but for the sake of others also, that the great ones of the earth might see and learn, by this instance of Tyre, how displeasing to the Lord is the sin of pride; what a poor, vain, and perishing thing, worldly honour and glory is; and what poor, weak, feeble creatures, the princes and potentates of the earth are, when the Lord takes them in hand.
(d) .
John Wesley
23:9 The Lord - This is the Lord's own doing. To stain - God's design is by this example to abase the pride of all the potentates of the earth.
Robert Jamieson, A. R. Fausset and David Brown
23:9 Whoever be the instruments in overthrowing haughty sinners, God, who has all hosts at His command, is the First Cause (Is 10:5-7).
stain--rather, "to profane"; as in Ex 31:14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to the Tyrian temple of Hercules, the oldest in the world, according to ARRIAN (Is 2:16); the prophet of the true God would naturally single out for notice the idol of Tyre [G. V. SMITH]. It may, however, be a general proposition; the destruction of Tyre will exhibit to all how God mars the luster of whatever is haughty (Is 2:11).
23:1023:10: Գործեա՛ զերկիր քո, զի այսուհետեւ ո՛չ եւս գան նաւք ՚ի Կարքեդոնայ.
10 Քո հո՛ղը մշակիր, որովհետեւ այսուհետեւ նաւերը չեն գալու Կարքեդոնից,
10 Ո՛վ Թարսիսի աղջիկ, Քու տեղէդ գետի պէս անցիր, Ասկէ ետքը գօտի* չկայ։
[330]Գործեա զերկիր քո, զի այսուհետեւ ոչ եւս գան նաւք ի Կարքեդոնայ:

23:10: Գործեա՛ զերկիր քո, զի այսուհետեւ ո՛չ եւս գան նաւք ՚ի Կարքեդոնայ.
10 Քո հո՛ղը մշակիր, որովհետեւ այսուհետեւ նաւերը չեն գալու Կարքեդոնից,
10 Ո՛վ Թարսիսի աղջիկ, Քու տեղէդ գետի պէս անցիր, Ասկէ ետքը գօտի* չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1023:10 Ходи по земле твоей, дочь Фарсиса, как река: нет более препоны.
23:10 ἐργάζου εργαζομαι work; perform τὴν ο the γῆν γη earth; land σου σου of you; your καὶ και and; even γὰρ γαρ for πλοῖα πλοιον boat οὐκέτι ουκετι no longer ἔρχεται ερχομαι come; go ἐκ εκ from; out of Καρχηδόνος καρχηδων Karchēdōn; Karkhithon
23:10 עִבְרִ֥י ʕivrˌî עבר pass אַרְצֵ֖ךְ ʔarṣˌēḵ אֶרֶץ earth כַּ ka כְּ as † הַ the יְאֹ֑ר yᵊʔˈōr יְאֹר Nile בַּת־ baṯ- בַּת daughter תַּרְשִׁ֕ישׁ taršˈîš תַּרְשִׁישׁ Tarshish אֵ֖ין ʔˌên אַיִן [NEG] מֵ֥זַח mˌēzaḥ מֵזַח shipyard עֹֽוד׃ ʕˈôḏ עֹוד duration
23:10. transi terram tuam quasi flumen filia maris non est cingulum ultra tibiPass thy land as a river, O daughter of the sea, thou hast a girdle no more.
10. Pass through thy land as the Nile, O daughter of Tarshish; there is no girdle any more.
23:10. Cross through your land, as through a river, O daughter of the sea. You no longer have a belt.
23:10. Pass through thy land as a river, O daughter of Tarshish: [there is] no more strength.
Pass through thy land as a river, O daughter of Tarshish: [there is] no more strength:

23:10 Ходи по земле твоей, дочь Фарсиса, как река: нет более препоны.
23:10
ἐργάζου εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
σου σου of you; your
καὶ και and; even
γὰρ γαρ for
πλοῖα πλοιον boat
οὐκέτι ουκετι no longer
ἔρχεται ερχομαι come; go
ἐκ εκ from; out of
Καρχηδόνος καρχηδων Karchēdōn; Karkhithon
23:10
עִבְרִ֥י ʕivrˌî עבר pass
אַרְצֵ֖ךְ ʔarṣˌēḵ אֶרֶץ earth
כַּ ka כְּ as
הַ the
יְאֹ֑ר yᵊʔˈōr יְאֹר Nile
בַּת־ baṯ- בַּת daughter
תַּרְשִׁ֕ישׁ taršˈîš תַּרְשִׁישׁ Tarshish
אֵ֖ין ʔˌên אַיִן [NEG]
מֵ֥זַח mˌēzaḥ מֵזַח shipyard
עֹֽוד׃ ʕˈôḏ עֹוד duration
23:10. transi terram tuam quasi flumen filia maris non est cingulum ultra tibi
Pass thy land as a river, O daughter of the sea, thou hast a girdle no more.
23:10. Cross through your land, as through a river, O daughter of the sea. You no longer have a belt.
23:10. Pass through thy land as a river, O daughter of Tarshish: [there is] no more strength.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Дочь Фарсиса - колонисты, населяющие эту далекую колонию.

Нет более препоны. Фарсис теперь стал самостоятельным, так как Тира, под властью которого был Фарсис, теперь уже не существует.

На море, т. е. Средиземное море, на берегу которого стоял Тир.

Потряс царства. Пророк тут же выясняет, что он разумеет царства Ханаанские и преимущественно те, которые лежали по прибрежью Средиземного моря, на низменности. Слово Ханаан (genaan) значит низменный.
Adam Clarke: Commentary on the Bible - 1831
23:10: O daughter of Tarshish - Tyre is called the daughter of Tarshish; perhaps because, Tyre being ruined, Tarshish was become the superior city, and might be considered as the metropolis of the Tyrian people; or rather because of the close connection and perpetual intercourse between them, according to that latitude of signification in which the Hebrews use the words son and daughter to express any sort of conjunction and dependence whatever. מזח mezach, a girdle, which collects, binds, and keeps together the loose raiment, when applied to a river, may mean a mound, mole, or artificial dam, which contains the waters and prevents them from spreading abroad. A city taken by siege and destroyed, whose walls are demolished, whose policy is dissolved, whose wealth is dissipated, whose people is scattered over the wide country, is compared to a river whose banks are broken down, and whose waters, let loose and overflowing all the neighboring plains, are wasted and lost. This may possibly be the meaning of this very obscure verse, of which I can find no other interpretation that is at all satisfactory. - L.
Albert Barnes: Notes on the Bible - 1834
23:10: Pass through thy land as a river - This verse has been very variously understood. Vitringa supposes that it means that all that held the city together - its fortifications, walls, etc., would be laid waste, and that as a river flows on without obstruction, so the inhabitants would be scattered far and near. Everything, says he, would be leveled, and the field would not be distinguishable from the city. Grotius thus renders it: 'Pass to some one of thy colonies; as a river flows from the fountain to the sea, so do you go to the ocean.' Lowth understands it also as relating to the time of the destruction of Tyre, and to the escape which the inhabitants would then make.
'Overflow thy land like a river,
O daughter of Tarshish; the mound (that kept in thy waters)
Is no more.'
The Septuagint renders it, 'Cultivate (Ἐργάζον Ergazon) thy land, for the ships shall no more come from Carthage' (Καρχηδόνος Karchē donos) Probably the true meaning is that which refers it to the time of the siege, and to the fact that the inhabitants would seek other places when their defense was destroyed. That is, 'Pass through thy territories, thy dependent cities, states, colonies, and seek a refuge there; or wander there like a flowing stream.'
As a river - Perhaps the allusion is to the Nile, as the word יאר ye'or is usually given to the Nile; or it may be to any river that flows on with a mighty current when all obstructions are removed. The idea is, that as waters flow on when the barriers are removed, so the inhabitants of Tyre would pour forth from their city. The idea is not so much that of rapidity, as it is they should go like a stream that has no dikes, barriers, or obstacles now to confine its flowing waters.
O daughter of Tarshish - Tyre; so called either because it was in some degree sustained and supplied by the commerce of Tarshish; or because its inhabitants would become the inhabitants of Tarshish, and it is so called by anticipation. The Vulgate renders this, "Filia marias" - 'Daughter of the sea. Juntos supposes that the prophet addresses those who were then in the city who were natives of Tarshish, and exhorts them to flee for safety to their own city.
There is no more strength - Margin, 'Girdle.' The word מזח mē zach means properly a girdle Job 12:31. It is applied to that which binds or secures the body; and may be applied here perhaps to that which secured or bound the city of Tyre; that is, its fortifications, its walls, its defenses. They would all be leveled; and nothing would secure the inhabitants, as they would flow forth as waters that are pent up do, when every barrier is removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: O daughter: Isa 23:12
no more: Isa 23:14; Sa1 28:20; Job 12:21; Lam 1:6; Hag 2:22; Rom 5:6
strength: Heb. girdle, Psa 18:32
Carl Friedrich Keil and Franz Delitzsch
23:10
The consequence of the fall of Tyre is, that the colonies achieve their independence, Tartessus being mentioned by way of example. "Overflow thy land like the Nile, O daughter of Tarshish! No girdle restrains thee any longer." The girdle (mēzach) is the supremacy of Tyre, which has hitherto restrained all independent action on the part of the colony. Now they no longer need to wait in the harbour for the ships of the mother city, no longer to dig in the mines as her tributaries for silver and other metals. The colonial territory is their own freehold now, and they can spread themselves over it like the Nile when it passes beyond its banks and overflows the land. Koppe has already given this as the meaning of Is 23:10.
Geneva 1599
23:10 Pass through thy land as a river, O (n) daughter of Tarshish: [there is] no more strength.
(n) Your strength will no more serve you: therefore flee to other countries for comfort.
John Gill
23:10 Pass through thy land as a river, O daughter of Tarshish,.... Or, "of the sea", as the Vulgate Latin; meaning Tyre, which was situated in the sea, and did, as it were, spring from it, and was fortified by it, and supported by ships of merchandise on it, from various places; but now, being about to be destroyed, the inhabitants of it are called upon to pass through it, and get out of it as fast as they could, even as swiftly as a river runs, and in great abundance or multitudes. Kimchi thinks the Tyrians are bid to pass to the daughter of Tarshish, that is, to Tarshish itself, to make their escape out of their own land, and flee thither for safety; this the accents will not admit of, there being an "athnach" upon the word "river"; rather the merchants of Tarshish, that were in Tyre, are exhorted to depart to their own land with all possible haste, lest they should be involved in its ruin; though the Targum inclines to the other sense,
"pass out of thy land, as the waters of a river flee to a province of the sea:''
there is no more strength; in Tyre, to defend themselves against the enemy, to protect their trade, and the merchants that traded with them; or, "no more girdle" (e); about it; no more girt about with walls, ramparts, and other fortifications, or with soldiers and shipping, or with the sea, with which it was encompassed, while an island, but now no more, being joined to the continent by the enemy. Some think, because girdles were a part of merchandise, Prov 31:24, that this is said to express the meanness and poverty of the place, that there was not so much as a girdle left in it; rather that it was stripped of its power and authority, of which the girdle was a sign; see Is 22:21.
(e) "nulla est zona amplius", Junius & Tremellius, Piscator; "non est cingulum amplius", Cocceius.
John Wesley
23:10 Pass through - Tarry no longer in thy own territories, but flee through them, into other countries, for safety and relief. As a river - Swiftly, lest you be prevented. Tarshish - O Tyre, which might well be called daughter of Tarshish, that is, of the sea, as that word is used, Is 23:1, and elsewhere, because it was an island, and therefore as it were, born of the sea, and nourished and brought up by it.
Robert Jamieson, A. R. Fausset and David Brown
23:10 a river--Hebrew, "the river," namely, Nile.
daughter of Tarshish--Tyre and its inhabitants (Is 1:8), about henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, Tartessus: they would pour forth from Tyre, as waters flow on when the barriers are removed [LOWTH]. Rather, Tarshish, or Tartessus and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (Ezek 26:17): but now "the bond of restraint" (for so "strength," Margin, "girdle," that is, bond, Ps 2:3, ought to be translated) is removed, since Tyre is no more.
23:1123:11: եւ ձեռն քո ո՛չ եւս զօրասցի ՚ի վերայ ծովու. որ զայրացուցանէիր զթագաւորս։ Տէր զօրութեանց հրամայեաց վասն Քանանու՝ կորուսանել զզօրութիւն նորա[9826]։ [9826] Ոմանք. Որ զայրացուցանէր։
11 քո ձեռքի զօրութիւնը այլեւս չի երեւալու ծովի վրայ, դու, որ սարսեցնում էիր թագաւորներին: Զօրութիւնների Տէրը Քանանի համար հրամայեց՝ կործանե՛լ նրա հզօրութիւնը:
11 Իր ձեռքը ծովուն վրայ երկնցուց, Թագաւորութիւնները սարսեց։Տէրը Քանանացիներուն հրամայեց, Որ անոր բերդերը աւերեն
եւ ձեռն քո ոչ եւս զօրասցի ի վերայ ծովու, որ զայրացուցանէիր զթագաւորս. Տէր զօրութեանց հրամայեաց վասն Քանանու` կորուսանել զզօրութիւն նորա:

23:11: եւ ձեռն քո ո՛չ եւս զօրասցի ՚ի վերայ ծովու. որ զայրացուցանէիր զթագաւորս։ Տէր զօրութեանց հրամայեաց վասն Քանանու՝ կորուսանել զզօրութիւն նորա[9826]։
[9826] Ոմանք. Որ զայրացուցանէր։
11 քո ձեռքի զօրութիւնը այլեւս չի երեւալու ծովի վրայ, դու, որ սարսեցնում էիր թագաւորներին: Զօրութիւնների Տէրը Քանանի համար հրամայեց՝ կործանե՛լ նրա հզօրութիւնը:
11 Իր ձեռքը ծովուն վրայ երկնցուց, Թագաւորութիւնները սարսեց։Տէրը Քանանացիներուն հրամայեց, Որ անոր բերդերը աւերեն
zohrab-1805▾ eastern-1994▾ western am▾
23:1123:11 Он простер руку Свою на море, потряс царства; Господь дал повеление о Ханаане разрушить крепости его
23:11 ἡ ο the δὲ δε though; while χείρ χειρ hand σου σου of you; your οὐκέτι ουκετι no longer ἰσχύει ισχυω have means; have force κατὰ κατα down; by θάλασσαν θαλασσα sea ἡ ο the παροξύνουσα παροξυνω goad; irritate βασιλεῖς βασιλευς monarch; king κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐνετείλατο εντελλομαι direct; enjoin περὶ περι about; around Χανααν χανααν Chanaan; Khanaan ἀπολέσαι απολλυμι destroy; lose αὐτῆς αυτος he; him τὴν ο the ἰσχύν ισχυς force
23:11 יָדֹו֙ yāḏˌô יָד hand נָטָ֣ה nāṭˈā נטה extend עַל־ ʕal- עַל upon הַ ha הַ the יָּ֔ם yyˈom יָם sea הִרְגִּ֖יז hirgˌîz רגז quake מַמְלָכֹ֑ות mamlāḵˈôṯ מַמְלָכָה kingdom יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH צִוָּ֣ה ṣiwwˈā צוה command אֶל־ ʔel- אֶל to כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan לַ la לְ to שְׁמִ֖ד šᵊmˌiḏ שׁמד destroy מָעֻזְנֶֽיהָ׃ māʕuznˈeʸhā מָעֹזֶן [uncertain]
23:11. manum suam extendit super mare conturbavit regna Dominus mandavit adversum Chanaan ut contereret fortes eiusHe stretched out his hand over the sea, he troubled kingdoms: the Lord hath given a charge against Chanaan, to destroy the strong ones thereof.
11. He hath stretched out his hand over the sea, he hath shaken the kingdoms: the LORD hath given commandment concerning Canaan, to destroy the strong holds thereof.
23:11. He has extended his hand over the sea. He has stirred up kingdoms. The Lord has given an order against Canaan, so that he may crush its strong.
23:11. He stretched out his hand over the sea, he shook the kingdoms: the LORD hath given a commandment against the merchant [city], to destroy the strong holds thereof.
He stretched out his hand over the sea, he shook the kingdoms: the LORD hath given a commandment against the merchant [city], to destroy the strong holds thereof:

23:11 Он простер руку Свою на море, потряс царства; Господь дал повеление о Ханаане разрушить крепости его
23:11
ο the
δὲ δε though; while
χείρ χειρ hand
σου σου of you; your
οὐκέτι ουκετι no longer
ἰσχύει ισχυω have means; have force
κατὰ κατα down; by
θάλασσαν θαλασσα sea
ο the
παροξύνουσα παροξυνω goad; irritate
βασιλεῖς βασιλευς monarch; king
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐνετείλατο εντελλομαι direct; enjoin
περὶ περι about; around
Χανααν χανααν Chanaan; Khanaan
ἀπολέσαι απολλυμι destroy; lose
αὐτῆς αυτος he; him
τὴν ο the
ἰσχύν ισχυς force
23:11
יָדֹו֙ yāḏˌô יָד hand
נָטָ֣ה nāṭˈā נטה extend
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
הִרְגִּ֖יז hirgˌîz רגז quake
מַמְלָכֹ֑ות mamlāḵˈôṯ מַמְלָכָה kingdom
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
צִוָּ֣ה ṣiwwˈā צוה command
אֶל־ ʔel- אֶל to
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
לַ la לְ to
שְׁמִ֖ד šᵊmˌiḏ שׁמד destroy
מָעֻזְנֶֽיהָ׃ māʕuznˈeʸhā מָעֹזֶן [uncertain]
23:11. manum suam extendit super mare conturbavit regna Dominus mandavit adversum Chanaan ut contereret fortes eius
He stretched out his hand over the sea, he troubled kingdoms: the Lord hath given a charge against Chanaan, to destroy the strong ones thereof.
23:11. He has extended his hand over the sea. He has stirred up kingdoms. The Lord has given an order against Canaan, so that he may crush its strong.
23:11. He stretched out his hand over the sea, he shook the kingdoms: the LORD hath given a commandment against the merchant [city], to destroy the strong holds thereof.
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Albert Barnes: Notes on the Bible - 1834
23:11: He stretched out his hand - That is, Yahweh (see Isa 23:9). To stretch out the hand is indicative of punishment (see the notes at Isa 5:25; Isa 9:12), and means that God has resolved to inflict exemplary punishment on Tyre and its dependent colonies.
Over the sea - That is, over the sea coast of Phenicia; or over the cities that were built on the coast. This alludes to the fact that Nebuchadnezzar would lay siege to these cities, and would ravage the maritime coast of Phenicia. It is not improbable also that, having taken Tyre, he would extend his conquests to Citium, on the island of Cyprus, and destroy as many of the dependent cities of Tyre as possible.
The Lord hath given a commandment - The control here asserted over Nebuchadnezzar is similar to that which he asserted over the Assyrian Sennacherib (see the note at Isa 10:5).
Against the merchant city - Hebrew, 'Against Canaan' (על־כנען 'el-kena‛ an). The word 'Canaan' may here be used as in Isa 23:8, to denote a place given to merchandise or traffic, since this was the principal employment of the inhabitants of this region; but it is rather to be taken in its obvious and usual sense in the Scriptures, as denoting the land of Canaan, and as denoting that Nebuchadnezzar would be sent against that, and especially the maritime parts of it, to lay it waste.
To destroy the strongholds thereof - That is, the strongholds of Canaan; as Tyre, Sidon, Accho, etc. Tyre, especially, was strongly fortified, and was able long to resist the arms of the Chaldeans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: stretched: Isa 2:19, Isa 14:16, Isa 14:17; Exo 15:8-10; Psa 46:6; Eze 26:10, Eze 26:15-19, Eze 27:34, Eze 27:35; Eze 31:16; Hag 2:7
the Lord: Isa 10:6; Psa 71:3; Jer 47:7; Nah 1:14
against the merchant city: or, concerning a merchantman, Isa 23:3; Hos 12:7, Hos 12:8
the merchant city: Heb. Canaan, Gen 9:25, Gen 10:15-19; Zac 14:21; Mar 11:17; Joh 2:16
strong holds: or, strengths, Zac 9:3, Zac 9:4
Carl Friedrich Keil and Franz Delitzsch
23:11
The prophet now proceeds to relate, as it were, to the Pheonicio-Spanish colony, the daughter, i.e., the population of Tartessus, what has happened to the mother country. "His hand hath He stretched over the sea, thrown kingdoms into trembling; Jehovah hath given commandment concerning Kena'an, to destroy her fortresses. And He said, Thou shalt not rejoice any further, thou disgraced one, virgin daughter of Sidon! Get up to Kittim, go over; there also shalt thou not find rest." There is no ground whatever for restricting the "kingdoms" (mamlâcoth) to the several small Phoenician states (compare Is 19:2). Jehovah, reaching over the sea, has thrown the lands of Hither Asia and Egypto-Ethiopia into a state of the most anxious excitement, and has summoned them as instruments of destruction with regard to Kenaēan (אל, like על in Esther 4:5). Phoenicia called itself Kena‛an (Canaan); but this is the only passage in the Old Testament in which the name occurs in this most restricted sense. לשׁמיד, for להשׁמיד, as in Num 5:22; Amos 8:4. The form מעזניה is more rare, but it is not a deformity, as Knobel and others maintain. There are other examples of the same resolution of the reduplication and transposition of the letters (it stands for מענזיה, possibly a Phoenician word; see Hitzig, Grabschrift, p. 16, and Levi, Phoenizische Studien, p. 17), viz., תּמנוּ in Lam 3:22 (vid., at Ps 64:7), and קבנו in Num 23:13, at least according to the Jewish grammar (see, however, Ewald, 250, b).
(Note: Bttcher derives the form from מעזן, a supposed diminutive; see, however, Jesurun, pp. 212-216.)
"Virgin of the daughter of Sidon" (equivalent to "virgin daughter of Sidon," two epexegetical genitives; Ewald, 289, c) is synonymous with Kena‛an. The name of the ancestral city (compare Is 37:22) has here become the name of the whole nation that has sprung from it. Hitherto this nation has been untouched, like a virgin, but now it resembles one ravished and defiled. If now they flee across to Cyprus (cittiyim or cittim), there will be no rest for them even there, because the colony, emancipated from the Phoenician yoke, will only be too glad to rid herself to the unwelcome guests from the despotic mother country.
John Gill
23:11 He stretched out his hand over the sea,.... That is, the Lord of hosts, who had purposed to destroy Tyre, stretched out his hand of power over it, called the sea, as in Is 23:4 because situated in it, supported by it, and had the sovereignty of it; in like manner as he stretched out his hand on the Red Sea, and destroyed Pharaoh and the Egyptians in it; to which the allusion may be:
he shook the kingdoms; of Tyre and Zidon, which were both kingdoms, and distinct ones; and also made other neighbouring kingdoms shake and tremble when these fell, fearing it would be their case next. Some understand this of the moving of Nebuchadnezzar, and of the kings of the provinces under him, to come against Tyre:
the Lord hath given a commandment against the merchant city; the city of Tyre, so famous for merchandise, that it was the mart of nations, as in Is 23:3 or "against Canaan", in which country Tyre and Zidon were, being originally built and inhabited by the posterity of Canaan, Gen 10:15,
to destroy the strong holds thereof; either of the merchant city Tyre, whose fortifications were strong, both by nature and art; or "of Canaan", whose strong holds, or fortified cities, the principal of them were Tyre and Zidon; so Jarchi: and if the Lord of hosts gives a commandment to destroy it and its strong holds, as he did to Nebuchadnezzar and his army, and afterwards to Alexander and his, who could save them? that is, God said it, who gave commandment to destroy it.
John Wesley
23:11 He - The Lord. Shook - Heb. he made the kingdoms to tremble; the neighbouring and confederate kingdoms, who might justly quake at her fall, for the dreadfulness and unexpectedness of the thing; and because Tyre was a bulwark, and a refuge to them. A commandment - Hath put this design into the hearts of her enemies, and given them courage to attempt, and strength to execute it.
Robert Jamieson, A. R. Fausset and David Brown
23:11 He--Jehovah.
kingdoms--the Phœnician cities and colonies.
the merchant city--rather, Canaan, meaning the north of it, namely, Phœnicia. On their coins, they call their country Canaan.
23:1223:12: Եւ ասասցեն՝ եթէ այսուհետեւ մի՛ եւս յաւելուցուք թշնամանել եւ զրկել զկոյս դուստր Սիովնի. այլ յո՛տն կաց՝ եւ ա՛նց ընդ ծով. եւ թէպէտ եւ դիմեսցես ՚ի Կիտիիս, եւ ո՛չ անդ լիցի քեզ հանգիստ[9827]։ [9827] Ոմանք. Եւ դիմեսցես ՚ի Կիտիս։
12 Պիտի ասեն, թէ՝ «Էլ չշարունակենք թշնամանքը եւ չզրկենք Սիոնի կոյս դստերը»: Ոտքի՛ կանգնիր եւ ծովո՛վ անցիր: Սակայն թէկուզեւ դիմես դէպի Կիտիիս, այնտեղ էլ քեզ համար հանգիստ չի լինելու:
12 Ու ըսաւ. «Դուն անգամ մըն ալ պիտի չուրախանաս, Ո՛վ Սիդոնի անարգուած կոյս աղջիկ, Ելի՛ր, Կիտի՛մ անցիր, Բայց հոն ալ հանգստութիւն պիտի չունենաս»։
Եւ ասասցեն եթէ` Այսուհետեւ մի՛ եւս յաւելուցուք թշնամանել եւ զրկել զկոյս դուստր Սիոնի. այլ յոտն կաց` եւ անց ընդ ծով. եւ թէպէտ եւ դիմեսցես ի Կիտիս, եւ ոչ անդ լիցի քեզ հանգիստ:

23:12: Եւ ասասցեն՝ եթէ այսուհետեւ մի՛ եւս յաւելուցուք թշնամանել եւ զրկել զկոյս դուստր Սիովնի. այլ յո՛տն կաց՝ եւ ա՛նց ընդ ծով. եւ թէպէտ եւ դիմեսցես ՚ի Կիտիիս, եւ ո՛չ անդ լիցի քեզ հանգիստ[9827]։
[9827] Ոմանք. Եւ դիմեսցես ՚ի Կիտիս։
12 Պիտի ասեն, թէ՝ «Էլ չշարունակենք թշնամանքը եւ չզրկենք Սիոնի կոյս դստերը»: Ոտքի՛ կանգնիր եւ ծովո՛վ անցիր: Սակայն թէկուզեւ դիմես դէպի Կիտիիս, այնտեղ էլ քեզ համար հանգիստ չի լինելու:
12 Ու ըսաւ. «Դուն անգամ մըն ալ պիտի չուրախանաս, Ո՛վ Սիդոնի անարգուած կոյս աղջիկ, Ելի՛ր, Կիտի՛մ անցիր, Բայց հոն ալ հանգստութիւն պիտի չունենաս»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1223:12 и сказал: ты не будешь более ликовать, посрамленная девица, дочь Сидона! Вставай, иди в Киттим, {но} и там не будет тебе покоя.
23:12 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οὐκέτι ουκετι no longer μὴ μη not προσθῆτε προστιθημι add; continue τοῦ ο the ὑβρίζειν υβριζω insolent; insult καὶ και and; even ἀδικεῖν αδικεω injure; unjust to τὴν ο the θυγατέρα θυγατηρ daughter Σιδῶνος σιδων Sidōn; Sithon καὶ και and; even ἐὰν εαν and if; unless ἀπέλθῃς απερχομαι go off; go away εἰς εις into; for Κιτιεῖς κιτιεις not even; neither ἐκεῖ εκει there σοι σοι you ἀνάπαυσις αναπαυσις respite; relief ἔσται ειμι be
23:12 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֹֽא־ lˈō- לֹא not תֹוסִ֥יפִי ṯôsˌîfî יסף add עֹ֖וד ʕˌôḏ עֹוד duration לַ la לְ to עְלֹ֑וז ʕᵊlˈôz עלז rejoice הַֽ hˈa הַ the מְעֻשָּׁקָ֞ה mᵊʕuššāqˈā עשׁק oppress בְּתוּלַ֣ת bᵊṯûlˈaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter צִידֹ֗ון ṣîḏˈôn צִידֹון Sidon כִּתִּים֙כתיים *kittîm כִּתִּיִּים Kittim ק֣וּמִי qˈûmî קום arise עֲבֹ֔רִי ʕᵃvˈōrî עבר pass גַּם־ gam- גַּם even שָׁ֖ם šˌām שָׁם there לֹא־ lō- לֹא not יָנ֥וּחַֽ yānˌûₐḥ נוח settle לָֽךְ׃ lˈāḵ לְ to
23:12. et dixit non adicies ultra ut glorieris calumniam sustinens virgo filia Sidonis in Cetthim consurgens transfreta ibi quoque non erit requies tibiAnd he said: Thou shalt glory no more, O virgin daughter of Sidon, who art oppressed: arise and sail over to Cethim, there also thou shalt have no rest.
12. And he said, Thou shalt no more rejoice, O thou oppressed virgin daughter of Zidon: arise, pass over to Kittim; even there shalt thou have no rest.
23:12. And he said: “You shall no longer increase so as to glory, while enduring calumny, O virgin daughter of Sidon. Rise up and set sail for Kittim; in that place, too, there will be no rest for you.”
23:12. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.
And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest:

23:12 и сказал: ты не будешь более ликовать, посрамленная девица, дочь Сидона! Вставай, иди в Киттим, {но} и там не будет тебе покоя.
23:12
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οὐκέτι ουκετι no longer
μὴ μη not
προσθῆτε προστιθημι add; continue
τοῦ ο the
ὑβρίζειν υβριζω insolent; insult
καὶ και and; even
ἀδικεῖν αδικεω injure; unjust to
τὴν ο the
θυγατέρα θυγατηρ daughter
Σιδῶνος σιδων Sidōn; Sithon
καὶ και and; even
ἐὰν εαν and if; unless
ἀπέλθῃς απερχομαι go off; go away
εἰς εις into; for
Κιτιεῖς κιτιεις not even; neither
ἐκεῖ εκει there
σοι σοι you
ἀνάπαυσις αναπαυσις respite; relief
ἔσται ειμι be
23:12
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֹֽא־ lˈō- לֹא not
תֹוסִ֥יפִי ṯôsˌîfî יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
לַ la לְ to
עְלֹ֑וז ʕᵊlˈôz עלז rejoice
הַֽ hˈa הַ the
מְעֻשָּׁקָ֞ה mᵊʕuššāqˈā עשׁק oppress
בְּתוּלַ֣ת bᵊṯûlˈaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
צִידֹ֗ון ṣîḏˈôn צִידֹון Sidon
כִּתִּים֙כתיים
*kittîm כִּתִּיִּים Kittim
ק֣וּמִי qˈûmî קום arise
עֲבֹ֔רִי ʕᵃvˈōrî עבר pass
גַּם־ gam- גַּם even
שָׁ֖ם šˌām שָׁם there
לֹא־ lō- לֹא not
יָנ֥וּחַֽ yānˌûₐḥ נוח settle
לָֽךְ׃ lˈāḵ לְ to
23:12. et dixit non adicies ultra ut glorieris calumniam sustinens virgo filia Sidonis in Cetthim consurgens transfreta ibi quoque non erit requies tibi
And he said: Thou shalt glory no more, O virgin daughter of Sidon, who art oppressed: arise and sail over to Cethim, there also thou shalt have no rest.
23:12. And he said: “You shall no longer increase so as to glory, while enduring calumny, O virgin daughter of Sidon. Rise up and set sail for Kittim; in that place, too, there will be no rest for you.”
23:12. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Посрамленная девица. Тир до сих пор мог быть называем чистой девицей, теперь же после завоевания его врагами, он как бы утратил свою девственную чистоту.

Дочь Сидона, т. е. население Финикии вообще и, в частности, жители Тира.

Киттим - острова Средиземного моря, где однако тирянам не найти для себя покоя от врагов.
Albert Barnes: Notes on the Bible - 1834
23:12: And he said - God said Isa 23:9.
Thou shalt no more rejoice - The sense is, that Tyre was soon to be destroyed. It does not mean that it should never afterward exult or rejoice, for the prophet says Isa 23:17, that after its destruction it would be restored, and again be filled with exultation and joy.
O thou oppressed Virgin - Lowth renders this, 'O thou deflowered virgin,' expressing the sense of the word המעשׁקה hame‛ ushâ qâ h.
O daughter of Zidon - Isa 23:4. "Pass over to Chittim" (see the note at Isa 23:1). The idea is, that under the siege the inhabitants of Tyre would seek refuge in her colonies, and the cities that were dependent on her.
There also shalt thou have no rest - It is not improbable that Nebuchadnezzar would carry his arms to Cyprus - on which the city of Citium was - where the Tyrians would take refuge first. Megasthenes, who lived about 300 years before Christ, says of Nebuchadnezzar that he subdued a great part of Africa and Spain, and that he carried his arms so far as the Pillars of Hercules (see Newton, On the Prophecies, xi. 11). But whether this refers to the oppressions which Nebuchadnezzar would bring on them or not, it is certain that the colonies that sprung from Phenicia were exposed to constant wars after this. Carthage was a colony of Tyre, and it is well known that this city was engaged in hostility with the Romans until it was utterly destroyed. Indeed all the dependent colonies of ancient Tyre became interested and involved in the agitations and commotions which were connected with the conquests of the Roman empire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Thou shalt: Isa 23:1, Isa 23:7; Eze 26:13, Eze 26:14; Rev 18:22
thou oppressed: Isa 37:22, Isa 47:1, Isa 47:5; Jer 14:17, Jer 46:11; Lam 1:15
daughter: "The Sidonians," says Justin, "when their city was taken by the king of Ascalon, betook themselves to their ships; and landed and built Tyre;" Sidon was therefore the mother city. Isa 23:2; Gen 10:15-19, Gen 49:13; Jos 11:8
pass: Isa 23:1; Num 24:24; Eze 27:6
there also: Deu 28:64-67; Lam 1:3, Lam 4:15
Geneva 1599
23:12 And he said, Thou shalt no more rejoice, O thou oppressed (o) virgin, (p) daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.
(o) For Tyre was never touched nor afflicted before.
(p) Because Tyrus was built by them of Zidon.
John Gill
23:12 And he said, thou shalt no more rejoice,.... Not meaning that she should never more rejoice, but not for a long time, as Kimchi interprets it; when her calamity should come upon her, her jovial time, her time of mirth, jollity, and revelling, would be over for a time; for, at the end of seventy years, she should take her harp, and sing again, Is 23:15 for the words seem to be spoken of Tyre, concerning whom the whole prophecy is; though some think Zidon is here meant, which, being near, suffered at the same time with Tyre, or quickly after:
O thou oppressed virgin! Tyre is called a "virgin", because of her beauty, pride, and lasciviousness, and because never before subdued and taken: and "oppressed", because now deflowered, ransacked, plundered, and ruined, by Nebuchadnezzar:
daughter of Zidon: some think Zidon itself is meant, just as daughter of Zion means Zion herself, &c.; but it may be also observed, that such cities that have sprung from others, or have their dependence on them, are called their daughters; so we read of Samaria and her daughters, and Sodom and her daughters, Ezek 16:46 and so Tyre is called the daughter of Zidon, because it was a colony of the Zidonians (f); and at first built and supported by them, though now grown greater than its mother:
arise, pass over to Chittim; to the isle of Cyprus, which was near them, and in which was a city called Citium; or to Macedonia, which was called the land of Chittim, as in the Apocrypha:
"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)
or to the isles of the Aegean and Ionian seas; or to Greece and Italy; which latter sense is approved by Vitringa, who thinks the islands of Corsica, and Sardinia, and Sicily, are meant, which were colonies of the Tyrians; and so in Is 23:1,
there also shalt thou have no rest; since those countries would also fall into the enemy's hands, either the Babylonians, or the Medes and Persians, or the Romans; into whose hands Macedonia, Carthage, and other colonies of the Tyrians fell, so that they had no rest in any of them.
(f) Justin ex Trogo, l. 18. c. 3.
John Wesley
23:12 Virgin - So he calls her, because she had hitherto never borne the yoke of a conquering enemy. Zidon - Tyre may be called the daughter of Zidon, because she was first built and possessed by a colony of the Zidonians. No rest - Thither thine enemies shall pursue thee, and there shall they overtake the.
Robert Jamieson, A. R. Fausset and David Brown
23:12 he--God.
rejoice--riotously (Is 23:7).
oppressed--"deflowered"; laying aside the figure "taken by storm"; the Arabs compare a city never taken to an undefiled virgin (compare Nahum 3:5, &c.).
daughter of Zidon--Tyre: or else, sons of Zidon, that is, the whole land and people of Phœnicia (see on Is 23:2) [MAURER].
Chittim--Citium in Cyprus (Is 23:1).
there also . . . no rest--Thy colonies, having been harshly treated by thee, will now repay thee in kind (see on Is 23:10). But VITRINGA refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Gen 9:25-27).
23:1323:13: Եւ եթէ յերկիրն Քաղդէացւոց. սակայն եւ ա՛յն աւերեալ է յԱսորեստանեայց. եւ անդ դո՛ւլ եւ դադար քեզ ո՛չ գտանիցի։ ※ Արկ զհիմն նորա Սիհիմ. կանգնեաց զմահարձանս նորա, եւ յարոյց զաշտարակս նորա. ※ արդ անկա՛ւ կործանեցաւ պարիսպ նորա։
13 Եւ եթէ քաղդէացիների երկիրը գնաս, որը, սակայն, նոյնպէս աւերուած է ասորեստանցիներից, այնտեղ եւս քեզ համար դուլ ու դադար չի լինելու: Սիհիմը նրա հիմքը գցեց, կանգնեցրեց նրա պարսպաբուրգերը, բարձրացրեց նրա աշտարակները, բայց ահա նրա պարիսպը տապալուեց ու կործանուեց:
13 Ահա Քաղդէացիներու երկիրը, Որ ատենօք ժողովուրդ չէր, Ասորեստանցիները հիմնեցին զանիկա անապատի բնակիչներուն համար. Իրենց աշտարակներ կանգնեցին, անոր պալատները քանդեցին Եւ զանիկա հիմա աւերակ ըրին։
Եւ եթէ յերկիրն Քաղդէացւոց, սակայն եւ այն աւերեալ է յԱսորեստանեայց, եւ անդ դուլ եւ դադար քեզ ոչ գտանիցի: Արկ զհիմն նորա Սիհիմ, կանգնեաց զմահարձանս նորա, եւ յարոյց զաշտարակս նորա. արդ անկաւ կործանեցաւ պարիսպ նորա:

23:13: Եւ եթէ յերկիրն Քաղդէացւոց. սակայն եւ ա՛յն աւերեալ է յԱսորեստանեայց. եւ անդ դո՛ւլ եւ դադար քեզ ո՛չ գտանիցի։ ※ Արկ զհիմն նորա Սիհիմ. կանգնեաց զմահարձանս նորա, եւ յարոյց զաշտարակս նորա. ※ արդ անկա՛ւ կործանեցաւ պարիսպ նորա։
13 Եւ եթէ քաղդէացիների երկիրը գնաս, որը, սակայն, նոյնպէս աւերուած է ասորեստանցիներից, այնտեղ եւս քեզ համար դուլ ու դադար չի լինելու: Սիհիմը նրա հիմքը գցեց, կանգնեցրեց նրա պարսպաբուրգերը, բարձրացրեց նրա աշտարակները, բայց ահա նրա պարիսպը տապալուեց ու կործանուեց:
13 Ահա Քաղդէացիներու երկիրը, Որ ատենօք ժողովուրդ չէր, Ասորեստանցիները հիմնեցին զանիկա անապատի բնակիչներուն համար. Իրենց աշտարակներ կանգնեցին, անոր պալատները քանդեցին Եւ զանիկա հիմա աւերակ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
23:1323:13 Вот земля Халдеев. Этого народа прежде не было; Ассур положил ему начало из обитателей пустынь. Они ставят башни свои, разрушают чертоги его, превращают его в развалины.
23:13 καὶ και and; even εἰς εις into; for γῆν γη earth; land Χαλδαίων χαλδαιος Chaldaios; Khaltheos καὶ και and; even αὕτη ουτος this; he ἠρήμωται ερημοω desolate; desert ἀπὸ απο from; away τῶν ο the Ἀσσυρίων ασσυριος not even; neither ἐκεῖ εκει there σοι σοι you ἀνάπαυσις αναπαυσις respite; relief ἔσται ειμι be ὅτι οτι since; that ὁ ο the τοῖχος τοιχος wall αὐτῆς αυτος he; him πέπτωκεν πιπτω fall
23:13 הֵ֣ן׀ hˈēn הֵן behold אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כַּשְׂדִּ֗ים kaśdˈîm כַּשְׂדִּים Chaldeans זֶ֤ה zˈeh זֶה this הָ hā הַ the עָם֙ ʕˌām עַם people לֹ֣א lˈō לֹא not הָיָ֔ה hāyˈā היה be אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur יְסָדָ֣הּ yᵊsāḏˈāh יסד found לְ lᵊ לְ to צִיִּ֑ים ṣiyyˈîm צִי demon הֵקִ֣ימוּ hēqˈîmû קום arise בַחוּנָ֗יובחיניו *vaḥûnˈāʸw בַּחוּן [uncertain] עֹרְרוּ֙ ʕōrᵊrˌû ערר strip אַרְמְנֹותֶ֔יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower שָׂמָ֖הּ śāmˌāh שׂים put לְ lᵊ לְ to מַפֵּלָֽה׃ mappēlˈā מַפָּלָה decay
23:13. ecce terra Chaldeorum talis populus non fuit Assur fundavit eam in captivitatem transduxerunt robustos eius suffoderunt domos eius posuerunt eam in ruinamBehold the land of the Chaldeans, there was not such a people, the Assyrians founded it: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have, brought it to ruin.
13. Behold, the land of the Chaldeans; this people is no more; the Assyrian hath appointed it for the beasts of the wilderness: they set up their towers, they overthrew the palaces thereof; he made it a ruin.
23:13. Behold, the land of the Chaldeans: never before was there such a people! Assur founded it. They have led away its strong ones into captivity. They have dug under its houses. They have left it in ruins.
23:13. Behold the land of the Chaldeans; this people was not, [till] the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; [and] he brought it to ruin.
Behold the land of the Chaldeans; this people was not, [till] the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; [and] he brought it to ruin:

23:13 Вот земля Халдеев. Этого народа прежде не было; Ассур положил ему начало из обитателей пустынь. Они ставят башни свои, разрушают чертоги его, превращают его в развалины.
23:13
καὶ και and; even
εἰς εις into; for
γῆν γη earth; land
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
καὶ και and; even
αὕτη ουτος this; he
ἠρήμωται ερημοω desolate; desert
ἀπὸ απο from; away
τῶν ο the
Ἀσσυρίων ασσυριος not even; neither
ἐκεῖ εκει there
σοι σοι you
ἀνάπαυσις αναπαυσις respite; relief
ἔσται ειμι be
ὅτι οτι since; that
ο the
τοῖχος τοιχος wall
αὐτῆς αυτος he; him
πέπτωκεν πιπτω fall
23:13
הֵ֣ן׀ hˈēn הֵן behold
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כַּשְׂדִּ֗ים kaśdˈîm כַּשְׂדִּים Chaldeans
זֶ֤ה zˈeh זֶה this
הָ הַ the
עָם֙ ʕˌām עַם people
לֹ֣א lˈō לֹא not
הָיָ֔ה hāyˈā היה be
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
יְסָדָ֣הּ yᵊsāḏˈāh יסד found
לְ lᵊ לְ to
צִיִּ֑ים ṣiyyˈîm צִי demon
הֵקִ֣ימוּ hēqˈîmû קום arise
בַחוּנָ֗יובחיניו
*vaḥûnˈāʸw בַּחוּן [uncertain]
עֹרְרוּ֙ ʕōrᵊrˌû ערר strip
אַרְמְנֹותֶ֔יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower
שָׂמָ֖הּ śāmˌāh שׂים put
לְ lᵊ לְ to
מַפֵּלָֽה׃ mappēlˈā מַפָּלָה decay
23:13. ecce terra Chaldeorum talis populus non fuit Assur fundavit eam in captivitatem transduxerunt robustos eius suffoderunt domos eius posuerunt eam in ruinam
Behold the land of the Chaldeans, there was not such a people, the Assyrians founded it: they have led away the strong ones thereof into captivity, they have destroyed the houses thereof, they have, brought it to ruin.
23:13. Behold, the land of the Chaldeans: never before was there such a people! Assur founded it. They have led away its strong ones into captivity. They have dug under its houses. They have left it in ruins.
23:13. Behold the land of the Chaldeans; this people was not, [till] the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; [and] he brought it to ruin.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Вот земля Халдеев. Большинство толкователей находят упоминание о халдеях совершенно неуместным и видят здесь ошибку переписчика. Они предлагают здесь читать или выражение: хананеев или: как Содом или: Киттим (по-евр. здесь стоит слово: gasdim). Между тем все древние переводы, начиная с LXX, согласны с нынешним мазоретским текстом, и это свидетельство вынуждает нас признать правильность чтения: земля халдеев. Но как же перевести это место? Ведь о Вавилонском царстве здесь еще не могло идти речи. Нам кажется, что получится довольно естественный смысл, если мы признаем употребленное пророком выражение за обозначение Финикии. Происхождение финикиян в точности неизвестно. Очень может быть, что пророк в настоящем случае хотел сказать, что Финикия получила себе обитателей из среды древних поселенцев Халдеи. В таком случае весь стих можно перевести так "вот она, халдейская область! Она превратилась в ничто: Ассур (т. е. ассирийские цари, нападавшие на Тир) предоставили ее обитателям пустынь (т. е. диким зверям - ср. 13:21). Они..." и т. д. [В Славянском переводе 70-и 23:13: - и в землю халдейску, но и та опустела от ассириан, како стена ее падеся. Прим. ред. ]

Твердыня ваша, т. е. Тир, где эти корабли находили для себя безопасное пристанище.
Adam Clarke: Commentary on the Bible - 1831
23:13: Behold the land of the Chaldeans - This verse is extremely obscure; the obscurity arises from the ambiguity of the agents, which belong to the verbs, and of the objects expressed by the pronouns; from the change of number of the verbs, and of gender in the pronouns. The MSS. give us no assistance, and the ancient Versions very little. The Chaldee and Vulgate read שמוה samoah, in the plural number. I have followed the interpretation which, among many different ones, seemed to be most probable, that of Perizonius and Vitringa.
The Chaldeans, Chasdim, are supposed to have had their origin, and to have taken their name, from Chesed, the son of Nachor, the brother of Abraham. They were known by that name in the time of Moses, who calls Ur in Mesopotamia, from whence Abraham came, to distinguish it from other places of the same name, Ur of the Chaldeans. And Jeremiah calls them an ancient nation. This is not inconsistent with what Isaiah here says of them: "This people was not," that is, they were of no account, (see Deu 32:21); they were not reckoned among the great and potent nations of the world till of later times; they were a rude, uncivilized, barbarous people, without laws, without settled habitations; wandering in a wide desert country (ציים tsiyim) and addicted to rapine like the wild Arabians. Such they are represented to have been in the time of Job, Job 1:17, and such they continued to be till Assur, some powerful king of Assyria, gathered them together, and settled them in Babylon in the neighboring country. This probably was Ninus, whom I suppose to have lived in the time of the Judges. In this, with many eminent chronologers, I follow the authority of Herodotus, who says that the Assyrian monarchy lasted but five hundred and twenty years. Ninus got possession of Babylon from the Cuthean Arabians; the successors of Nimrod in that empire collected the Chaldeans, and settled a colony of them there to secure the possession of the city, which he and his successors greatly enlarged and ornamented. They had perhaps been useful to him in his wars, and might be likely to be farther useful in keeping under the old inhabitants of that city, and of the country belonging to it; according to the policy of the Assyrian kings, who generally brought new people into the conquered countries; see Isa 36:17; Kg2 17:6, Kg2 17:24. The testimony of Dicaearchus, a Greek historian contemporary with Alexander, (apud. Steph. de Urbibus, in voc. Χαλδαιος), in regard to the fact is remarkable, though he is mistaken in the name of the king he speaks of. He says that "a certain king of Assyria, the fourteenth in succession from Ninus, (as he might be, if Ninus is placed, as in the common chronology, eight hundred years higher than we have above set him), named, as it is said, Chaldaeus, having gathered together and united all the people called Chaldeans, built the famous city, Babylon, upon the Euphrates." - L.
Albert Barnes: Notes on the Bible - 1834
23:13: Behold the land of the Chaldeans - This is a very important verse, as it expresses the source from where these calamities were coming upon Tyre; and as it states some historical facts of great interest respecting the rise of Babylon. In the pRev_ious verses the prophet had foretold the certain destruction of Tyre, and had said that whoever was the agent, it was to be traced to the overruling providence of God. He here states distinctly that the agent in accomplishing all this would be the Chaldeans - a statement which fixes the time to the siege of Nebuchadnezzar, and proves that it does not refer to the conquest by Alexander the Great. A part of this verse should be read as a parenthesis, and its general sense has been well expressed by Lowth, who has followed Vitringa:
'Behold the land of the Chaldeans;
This people was of no account;
(The Assyrian founded it for the inhabitants of the desert;
They raised the watch towers, they set up the palaces thereof;)
This people hath reduced her to a ruin.'
Behold - Indicating that what he was about to say was something unusual, remarkable, and not to be expected in the ordinary course of events. That which was so remarkable was the fact that a people formerly so little known, would rise to such power as to be able to overturn the ancient and mighty city of Tyre.
The land of the Chaldeans - Nebuchadnezzar was the king of Chaldea or Babylonia. The names Babylon and Chaldea are often interchanged as denoting the same kingdom and people (see Isa 48:14, Isa 48:20; Jer 50:1; Jer 51:24; Eze 12:13). The sense is, 'Lo! the power of Chaldea shall be employed in your overthrow.'
This people - The people of Babylonia or Chaldea.
Was not - Was not known; had no government or power; was a rude, nomadic, barbarous, feeble, and illiterate people. The same phrase occurs in Deu 32:21, where it also means a people unknown, rude, barbarous, wandering. That this was formerly the character of the Chaldeans is apparent from Job 1:17, where they are described as a nomadic race, having no established place of abode, and living by plunder.
Till the Assyrian - Babylon was probably founded by Nimrod (see the notes at isa 13), but it was long before it rose to splendor. Belus or Bel, the Assyrian, is said to have reigned at Babylon A. M. 2682, or 1322 b. c., in the time of Shamgar, judge of Israel. He was succeeded by Ninus and Semiramis, who gave the principal celebrity and splendor to the city and kingdom, and who may be said to have been its founders. They are probably referred to here.
Founded it - Semiramis reclaimed it from the waste of waters; built dikes to confine the Euphrates in the proper channel; and made it the capital of the kingdom. This is the account given by Herodotus (Hist. i.): 'She (Semiramis) built mounds worthy of admiration, where before the river was accustomed to spread like a sea through the whole plain.'
For them that dwell in the wilderness - Hebrew, לציים letsiyiym - 'For the tsiim.' This word (from צי tsiy or ציה tsiyah, a waste or desert) denotes properly the inhabitants of the desert or waste places, and is applied to people in Psa 72:9; Psa 74:14; and to animals in Isa 13:21 (notes); Isa 34:14. Here it denotes, I suppose, those who had been formerly inhabitants of the deserts around Babylon - the wandering, rude, uncultivated, and predatory people, such as the Chaldeans were Job 1:17; and means that the Assyrian who founded Babylon collected this rude and predatory people, and made use of them in building the city. The same account Arrian gives respecting Philip of Macedon, the father of Alexander the Great, who says, that 'Philip found them wandering and unsettled (πλανήτας καὶ ἀπόρους planē tas kai aporous), feeding small flocks of sheep upon the mountains, that he gave them coats of mail instead of their shepherd's dress, and led them from the mountain to the plain, and gave them cities to dwell in, and established them with good and wholesome laws.' (Hist. Alex vii.)
They set up the towers thereof - That is, the towers in Babylon, not in Tyre (see the notes at isa 13) Herodotus expressly says that the Assyrians built the towers and temples of Babylon (i. 84).
And he brought it to ruin - That is, the Babylonian or Chaldean brought Tyre to ruin: to wit, Nebuchadnezzar, the king of a people formerly unknown and rude, would be employed to destroy the ancient and magnificent city of Tyre.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: land: Isa 13:19; Gen 11:28, Gen 11:31; Job 1:17; Hab 1:6; Act 7:4
the Assyrian: Gen 2:14, Gen 10:10, Gen 10:11, Gen 11:9; Kg2 17:24, Kg2 20:12; Ch2 33:11; Ezr 4:9, Ezr 4:10; Dan 4:30
for them: Psa 72:9
and he: Eze 26:7-21, Eze 29:18
Carl Friedrich Keil and Franz Delitzsch
23:13
The prophet now proceeds to describe the fate of Phoenicia. "Behold the Chaldean land: this people that has not been (Asshur - it hath prepared the same for desert beasts) - they set up their siege-towers, destroy the palaces of Kena'an, make it a heap of ruins. Mourn, he ships of Tarshish: for your fortress is laid waste." The general meaning of Is 23:13, as the text now runs, is that the Chaldeans have destroyed Kenaēan, and in fact Tyre. הקימוּ (they set up) points to the plural idea of "this people," and בּחוּניו (chethib בּחיניו) to the singular idea of the same; on the other hand, the feminine suffixes relate to Tyre. "They (the Chaldeans) have laid bare the palaces ('armenoth, from 'armoneth) of Tyre," i.e., have thrown them down, or burned them down to their very foundations (עורר, from ערר = ערה, Ps 137:7, like ערער in Jer 51:58); it (the Chaldean people) has made her (Tyre) a heap of rubbish. So far the text is clear, and there is no ground for hesitation. But the question arises, whether in the words לציּים יסדהּ אשּׁוּר Asshur is the subject or the object. In the former case the prophet points to the land of the Chaldeans, for the purpose of describing the instruments of divine wrath; and having called them "a nation which has not been" (היה לא), explains this by saying that Asshur first founded the land which the Chaldeans now inhabit for them, i.e., wild hordes (Ps 72:9); or better still (as tziyyim can hardly signify mountain hordes), that Asshur has made it (this nation, עם fem., as in Jer 8:5; Ex 5:16) into dwellers in steppes (Knobel), which could not be conceived of in any other way than that Asshur settled the Chaldeans, who inhabited the northern mountains, in the present so-called land of Chaldea, and thus made the Chaldeans into a people, i.e., a settled, cultivated people, and a people bent on conquest and taking part in the history of the world (according to Knobel, primarily as a component part of the Assyrian army). But this view, which we meet with even in Calvin, is exposed to a grave difficulty. It is by no means improbable, indeed, that the Chaldeans, who were descendants of Nahor, according to Gen 22:22, and therefore of Semitic descent,
(Note: Arpachshad (Gen 10:22), probably the ancestor of the oldest Chaldeans, was also Semitic, whether his name is equivalent to Armachshad (the Chaldean high-land) or not. Arrapachitis rings like Albagh, the name of the table-land between the lake of Urmia and that of Van, according to which shad was the common Armenian termination for names of places.)
came down from the mountains which bound Armenia, Media, and Assyria, having been forced out by the primitive migration of the Arians from west to east; although the more modern hypothesis, which represents them as a people of Tatar descent, and as mixing among the Shemites of the countries of the Euphrates and Tigris, has no historical support whatever, the very reverse being the case, according to Gen 10, since Babylon was of non-Semitic or Cushite origin, and therefore the land of Chaldea, as only a portion of Babylonia (Strabo, xvi. 1, 6), was the land of the Shemites. But the idea that the Assyrians brought them down from the mountains into the lowlands, though not under Ninus and Semiramis,
(Note: The same view is held by Oppert, though he regards the Casdim as the primitive Turanian (Tatar) inhabitants of Shinar, and supposes this passage to relate to their subjugation by the Semitic Assyrians.)
as Vitringa supposes, but about the time of Shalmanassar (Ges., Hitzig, Knobel, and others),
(Note: For an impartial examination of this migration or transplantation hypothesis, which is intimately connected with the Scythian hypothesis, see M. V. Niebuhr's Geschichte Assurs und Babels seit Phul (1857, pp. 152-154). Rawlinson (Monarchies, i. 71-74) decidedly rejects the latter as at variance with the testimonies of Scripture, of Berosus, and of the monuments.)
is pure imagination, and merely an inference drawn from this passage. For this reason I have tried to give a different interpretation to the clause לציּים יסדהּ אשּׁוּר in my Com. on Habakkuk (p. 22), viz., "Asshur - it has assigned the same to the beasts of the desert." That Asshur may be used not only pre-eminently, but directly, for Nineveh (like Kena‛an for Tzor), admits of no dispute, since even at the present day the ruins are called Arab. 'l-âṯūr, and this is probably a name applied to Nineveh in the arrow-headed writings also (Layard, Nineveh and its Remains).
The word tziyyim is commonly applied to beasts of the wilderness (e.g., Is 13:21), and לציּים יסד for ציּה שׂם (used of Nineveh in Zeph 2:13-14) may be explained in accordance with Ps 104:8. The form of the parenthetical clause, however, would be like that of the concluding clause of Amos 1:11. But what makes me distrustful even of this view is not a doctrinal ground (Winer, Real Wrterbuch, i. 218), but one taken from Isaiah's own prophecy. Isaiah undoubtedly sees a Chaldean empire behind the Assyrian; but this would be the only passage in which he prophesied (and that quite by the way) how the imperial power would pass from the latter to the former. It was the task of Nahum and Zephaniah to draw this connecting line. It is true that this argument is not sufficient to outweigh the objections that can be brought against the other view, which makes the text declare a fact that is never mentioned anywhere else; but it is important nevertheless. For this reason it is possible, indeed, that Ewald's conjecture is a right one, and that the original reading of the text was כּנענים ארץ הן. Read in this manner, the first clause runs thus: "Behold the land of the Canaaneans: this people has come to nothing; Asshur has prepared it (their land) for the beasts of the desert." It is true that היה לא generally means not to exist, or not to have been (Obad 1:16); but there are also cases in which לא is used as a kind of substantive (cf., Jer 33:25), and the words mean to become or to have become nothing (Job 6:21; Ezek 21:32, and possibly also Is 15:6). Such an alteration of the text is not favoured, indeed, by any of the ancient versions. For our own part, we still abide by the explanation we have given in the Commentary on Habakkuk, not so much for this reason, as because the seventy years mentioned afterwards are a decisive proof that the prophet had the Chaldeans and not Asshur in view, as the instruments employed in executing the judgment upon Tyre. The prophet points out the Chaldeans - that nation which (although of primeval antiquity, Jer 5:15) had not yet shown itself as a conqueror of the world (cf., Hab 1:6), having been hitherto subject to the Assyrians; but which had now gained the mastery after having first of all destroyed Asshur, i.e., Nineveh
(Note: This destruction of Nineveh was really such an one as could be called yesor l'ziyyim (a preparation for beasts of the desert), for it has been ever since a heap of ruins, which the earth gradually swallowed up; so that when Xenophon went past it, he was not even told that these were the ruins of the ancient Ninus. On the later buildings erected upon the ruins, see Marcus v. Niebuhr, p. 203.)
(namely, with the Medo-Babylonian army under Nabopolassar, the founder of the Neo-Babylonian empire, in 606 b.c.) - as the destroyers of the palaces of Tyre. With the appeal to the ships of Tarshish to pour out their lamentation, the prophecy returns in Is 23:14 to the opening words in Is 23:1. According to Is 23:4, the fortress here is insular Tyre. As the prophecy thus closes itself by completing the circle, Is 23:15-18 might appear to be a later addition. This is no more the case, however, here, than in the last part of chapter 19. Those critics, indeed, who do not acknowledge any special prophecies that are not vaticinia post eventum, are obliged to assign Is 23:15-18 to the Persian era.
Geneva 1599
23:13 Behold the land of the Chaldeans; this people was not, [till] the (q) Assyrian founded it for them that dwell in the wilderness: they set up its towers, they raised up its palaces; [and] he (r) brought it to ruin.
(q) The Chaldeans who dwelt in tents in the wilderness were gathered by the Assyrians into cities.
(r) The people of the Chaldeans destroyed the Assyrians: by which the prophet means that seeing the Chaldaeans were able to overcome the Assyrians who were so great a nation, much more will these two nations of Chaldea and Assyria be able to overthrow Tyrus.
John Gill
23:13 Behold the land of the Chaldeans,.... Not Tyre, as some think, so called, because founded by the Chaldeans, who finding it a proper place for "ships", so they render the word "tziim", afterward used, and which is so interpreted by Jarchi, built the city of Tyre; but the country called Chaldea is here meant, and the Babylonish empire and monarchy, particularly Babylon, the head of it:
this people was not; a people, or of any great note and figure:
till the Assyrian founded it for them that dwell in the wilderness; Nimrod was the first builder of Babel, in the land of Shinar, and from that land went forth Ashur, and built Nineveh, the city Rehoboth, and Calah, which were built for people that lived scattered up and down in fields and desert places; so that the Assyrians were the first founders of Chaldea; and after it had been inhabited by the Chaldeans, it was seized upon by the Assyrians, and became a province of theirs:
they set up the towers thereof; the towers of Babylon, not of Tyre. Jarchi interprets it of building bulwarks against Tyre:
they raised up the palaces thereof; the stately buildings of Babylon; or razed them; so Jarchi; also the Targum,
"they destroyed the palaces thereof:''
and he brought it to ruin: or he will do it; the past tense for the future, i.e. God will bring Babylon to ruin; and therefore it need not seem strange that Tyre should be destroyed, since this would be the case of Babylon. Sir John Marsham (g) interprets the words thus,
"look upon Babylon, the famous metropolis of the Chaldeans; the people, that possess that city, not along ago dwelt in deserts, having no certain habitation; Nabonassar the Assyrian brought men thither, the Scenites (the inhabitants of Arabia Deserta, so called from their dwelling in tents); he fortified the city, he raised up towers, and built palaces; such now was this city, founded by the Assyrian; yet God hath brought it to ruin; Babylon shall be destroyed as Tyre;''
and this instance is brought to show that a city and a people, more ancient and powerful than Tyre, either had been or would be destroyed; and therefore need not call in question the truth or credibility of the prophecy relating to Tyre; but the sense of the whole, according to Vitringa, seems rather to be this: "behold the land of the Chaldeans"; the country they now inhabit; take notice of what is now about to be said; it may seem strange and marvellous: "this people was not"; not that they were of a late original, for they were an ancient people, who descended from Chesed, the son of Nahor, but for a long time of no account, that lived scattered up and down in desert places: till "the Assyrian founded it for them that dwell in the wilderness"; he drove out the Arabians from Mesopotamia, and translated the Chaldeans thither, who before inhabited the wilderness: "they set up the towers thereof, they raised up the palaces"; that is, the Assyrians fortified and adorned the city of Babylon, the metropolis of the country; so Herodotus (h) says the Assyrian kings adorned the walls and temples of Babylon; now behold this land of the Chaldeans, or the people that inhabit it, as poor and as low as they have been, who owe their all to the Assyrians, even these "shall bring" Tyre "to ruin"; so that the instruments of the ruin of Tyre are here described; which, when this prophecy was delivered, might seem improbable, the Assyrians being possessors of monarchy.
(g) Canon. Chronic. Egypt, &c. p. 509. Ed. 4to. (h) Clio, sive l. 1. c. 184.
John Wesley
23:13 Behold - Thou Tyrians, cast your eyes upon the Chaldeans or Babylonians; who tho' now flourishing, grow far more glorious and potent, even the glory of kingdoms, yet shall certainly be brought to utter ruin. This people - The Chaldeans at first were not a people, not formed into any commonwealth or kingdom, 'till Nimrod, the head and founder of the Assyrian monarchy, built Babel, Gen 10:9-10, now the head of the Chaldean monarchy; which he built for those people, who then lived in tents, and were dispersed here and there in waste places. He - The Lord. To ruin - Will infallibly bring that great empire to ruin. He speaks of a future thing as if it were already past.
Robert Jamieson, A. R. Fausset and David Brown
23:13 Behold--Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre.
was not--had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1:17).
Assyrian founded it--The Chaldees ("them that dwell in the wilderness") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in Gen 10:22, refers to such a region of Assyria near Armenia), north and east of Assyria proper. Some may have settled in Mesopotamia and Babylonia very early and given origin to the astrologers called Chaldees in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "Founded it," means "assigned it (the land) to them who had (heretofore) dwelt in the wilderness" as a permanent settlement (so in Ps 104:8) [MAURER]. It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained the supremacy and established the later or Chaldean empire. HORSLEY refers it to Tyre, founded by an Assyrian race.
towers thereof--namely, of Babylon, whose towers, HERODOTUS says, were "set up" by the Assyrians [BARNES]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. SMITH].
raised up--rather, "They lay bare," namely, the foundations of "her (Tyre's) palaces," that is, utterly overthrew them (Ps 137:7).
23:1423:14: Ողբացէ՛ք նաւք Կարքեդոնացւոց, զի կորեա՛ւ ամրութիւն ձեր։
14 Ողբացէ՛ք, Կարքեդոնի՛ նաւեր, քանզի կործանուեց ձեր ամրութիւնը:
14 Ողբացէ՛ք, ո՛վ Թարսիսի նաւեր, Վասն զի ձեր զօրութիւնը կորսուեցաւ։
Ողբացէք, նաւք [331]Կարքեդոնացւոց, զի կորեաւ ամրութիւն ձեր:

23:14: Ողբացէ՛ք նաւք Կարքեդոնացւոց, զի կորեա՛ւ ամրութիւն ձեր։
14 Ողբացէ՛ք, Կարքեդոնի՛ նաւեր, քանզի կործանուեց ձեր ամրութիւնը:
14 Ողբացէ՛ք, ո՛վ Թարսիսի նաւեր, Վասն զի ձեր զօրութիւնը կորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1423:14 Рыдайте, корабли Фарсисские! Ибо твердыня ваша разорена.
23:14 ὀλολύζετε ολολυζω howl πλοῖα πλοιον boat Καρχηδόνος καρχηδων since; that ἀπώλετο απολλυμι destroy; lose τὸ ο the ὀχύρωμα οχυρωμα stronghold ὑμῶν υμων your
23:14 הֵילִ֖ילוּ hêlˌîlû ילל howl אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship תַּרְשִׁ֑ישׁ taršˈîš תַּרְשִׁישׁ Tarshish כִּ֥י kˌî כִּי that שֻׁדַּ֖ד šuddˌaḏ שׁדד despoil מָעֻזְּכֶֽן׃ ס māʕuzzᵊḵˈen . s מָעֹוז fort
23:14. ululate naves maris quia devastata est fortitudo vestraHowl, O ye ships of the sea, for your strength is laid waste.
14. Howl, ye ships of Tarshish: for your strong hold is laid waste.
23:14. Wail, you ships of the sea! For your strength has been devastated.
23:14. Howl, ye ships of Tarshish: for your strength is laid waste.
Howl, ye ships of Tarshish: for your strength is laid waste:

23:14 Рыдайте, корабли Фарсисские! Ибо твердыня ваша разорена.
23:14
ὀλολύζετε ολολυζω howl
πλοῖα πλοιον boat
Καρχηδόνος καρχηδων since; that
ἀπώλετο απολλυμι destroy; lose
τὸ ο the
ὀχύρωμα οχυρωμα stronghold
ὑμῶν υμων your
23:14
הֵילִ֖ילוּ hêlˌîlû ילל howl
אֳנִיֹּ֣ות ʔᵒniyyˈôṯ אֳנִיָּה ship
תַּרְשִׁ֑ישׁ taršˈîš תַּרְשִׁישׁ Tarshish
כִּ֥י kˌî כִּי that
שֻׁדַּ֖ד šuddˌaḏ שׁדד despoil
מָעֻזְּכֶֽן׃ ס māʕuzzᵊḵˈen . s מָעֹוז fort
23:14. ululate naves maris quia devastata est fortitudo vestra
Howl, O ye ships of the sea, for your strength is laid waste.
23:14. Wail, you ships of the sea! For your strength has been devastated.
23:14. Howl, ye ships of Tarshish: for your strength is laid waste.
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Adam Clarke: Commentary on the Bible - 1831
23:14: Howl, ye shops - The Prophet Ezekiel hath enlarged upon this part of the same subject with great force and elegance: -
"Thus saith the Lord Jehovah concerning Tyre: -
At the sound of thy fall, at the cry of the wounded,
At the great slaughter in the midst of thee, shall not the islands tremble?
And shall not all the princes of the sea descend from their thrones,
And lay aside their robes, and strip off their embroidered garments?
They shall clothe themselves with trembling, they shall sit on the ground;
They shall tremble every moment, they shall be astonished at thee.
And they shall utter a lamentation over thee, and shall say unto thee:
How art thou lost, thou that wast inhabited from the seas!
The renowned city, that was strong in the sea, she and her inhabitants!
That struck with terror all her neighbors!
Now shall the coasts tremble in the day of thy fall,
And the isles that are in the sea shall be troubled at thy departure."
Eze 26:15-18.
Albert Barnes: Notes on the Bible - 1834
23:14: "Howl ... Isa 23:1.
For your strength - That which has been your support and strength; to wit, Tyre (compare Eze 26:15-18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: Isa 23:1, Isa 23:6; Eze 27:25-30; Rev 18:11-19
Geneva 1599
23:14 Howl, ye ships of Tarshish: for your (s) strength is laid waste.
(s) That is, Tyrus by whom you are enriched.
John Gill
23:14 Howl, ye ships of Tarshish,.... As in Is 23:1. See Gill on Is 23:1,
for your strength is laid waste; meaning Tyre, a strong seaport, where their ships were safe, and always found vent for their goods and merchandise; and so it was the strength and support of their country; but was now destroyed, and therefore was matter of lamentation and mourning.
John Wesley
23:14 Your strength - The city of Tyre, where you found safety and wealth.
Robert Jamieson, A. R. Fausset and David Brown
23:14 strength--stronghold (compare Ezek 26:15-18).
23:1523:15: Եւ եղիցի յաւուր յայնմիկ, լքեա՛լ լիցի Տիւրոս ամս եւթանասուն իբրեւ զժամանակ թագաւորի միոյ, եւ իբրեւ զժամանակ կենաց մարդոյ միոյ. եւ յետ ամացն եւթանասնից եղիցի Տիւրոս իբրեւ ե՛րգ պոռնկի միոջ[9828]։ [9828] Ոմանք. Իբրեւ զժամանակս թագաւորի... եւ յետ եւթանասնիցն եղիցի Ծուր իբրեւ։
15 Եւ պիտի գայ մի օր, երբ Տիւրոսը եօթանասուն տարի լքուած պիտի լինի, այնքան, որքան մի թագաւորի իշխանութեան ժամանակն է լինում, որքան մի մարդու կեանքի ժամանակը: Ու եօթանասուն տարի յետոյ Տիւրոսը պիտի դառնայ այնպիսին, ինչպէս ասւում է պոռնիկի երգում.
15 Եւ այն օրը Տիւրոս մոռցուած պիտի մնայ եօթանասուն տարի, Մէկ թագաւորի օրերուն չափ։Իսկ եօթանասուն տարի ետքը Երգ մը պիտի երգեն Տիւրոսին, պոռնիկի երգին պէս
Եւ եղիցի յաւուր յայնմիկ, լքեալ լիցի Տիւրոս ամս եւթանասուն` իբրեւ զժամանակ թագաւորի միոյ, [332]եւ իբրեւ զժամանակ կենաց մարդոյ միոյ``. եւ յետ ամացն եւթանասնից եղիցի Տիւրոս իբրեւ երգ պոռնկի միոջ:

23:15: Եւ եղիցի յաւուր յայնմիկ, լքեա՛լ լիցի Տիւրոս ամս եւթանասուն իբրեւ զժամանակ թագաւորի միոյ, եւ իբրեւ զժամանակ կենաց մարդոյ միոյ. եւ յետ ամացն եւթանասնից եղիցի Տիւրոս իբրեւ ե՛րգ պոռնկի միոջ[9828]։
[9828] Ոմանք. Իբրեւ զժամանակս թագաւորի... եւ յետ եւթանասնիցն եղիցի Ծուր իբրեւ։
15 Եւ պիտի գայ մի օր, երբ Տիւրոսը եօթանասուն տարի լքուած պիտի լինի, այնքան, որքան մի թագաւորի իշխանութեան ժամանակն է լինում, որքան մի մարդու կեանքի ժամանակը: Ու եօթանասուն տարի յետոյ Տիւրոսը պիտի դառնայ այնպիսին, ինչպէս ասւում է պոռնիկի երգում.
15 Եւ այն օրը Տիւրոս մոռցուած պիտի մնայ եօթանասուն տարի, Մէկ թագաւորի օրերուն չափ։Իսկ եօթանասուն տարի ետքը Երգ մը պիտի երգեն Տիւրոսին, պոռնիկի երգին պէս
zohrab-1805▾ eastern-1994▾ western am▾
23:1523:15 И будет в тот день, забудут Тир на семьдесят лет, в мере дней одного царя. По окончании же семидесяти лет с Тиром будет то же, что поют о блуднице:
23:15 καὶ και and; even ἔσται ειμι be ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καταλειφθήσεται καταλειπω leave behind; remain Τύρος τυρος Tyros; Tiros ἔτη ετος year ἑβδομήκοντα εβδομηκοντα seventy ὡς ως.1 as; how χρόνος χρονος time; while βασιλέως βασιλευς monarch; king ὡς ως.1 as; how χρόνος χρονος time; while ἀνθρώπου ανθρωπος person; human καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year ἔσται ειμι be Τύρος τυρος Tyros; Tiros ὡς ως.1 as; how ᾆσμα ασμα.1 prostitute
23:15 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he וְ wᵊ וְ and נִשְׁכַּ֤חַת niškˈaḥaṯ שׁכח forget צֹר֙ ṣˌōr צֹר Tyrus שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֔ה šānˈā שָׁנָה year כִּ ki כְּ as ימֵ֖י ymˌê יֹום day מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֶחָ֑ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from קֵּ֞ץ qqˈēṣ קֵץ end שִׁבְעִ֤ים šivʕˈîm שֶׁבַע seven שָׁנָה֙ šānˌā שָׁנָה year יִהְיֶ֣ה yihyˈeh היה be לְ lᵊ לְ to צֹ֔ר ṣˈōr צֹר Tyrus כְּ kᵊ כְּ as שִׁירַ֖ת šîrˌaṯ שִׁירָה song הַ ha הַ the זֹּונָֽה׃ zzônˈā זנה fornicate
23:15. et erit in die illa in oblivione eris o Tyre septuaginta annis sicut dies regis unius post septuaginta autem annos erit Tyro quasi canticum meretricisAnd it shall come to pass in that day that thou, O Tyre, shalt be forgotten, seventy years, according to the days of one king: but after seventy years, there shall be unto Tyre as the song of a harlot.
15. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years it shall be unto Tyre as in the song of the harlot.
23:15. And this shall be in that day: you, O Tyre, will be forgotten for seventy years, like the days of one king. Then, after seventy years, there will be, for Tyre, something like the canticle of a harlot.
23:15. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot:

23:15 И будет в тот день, забудут Тир на семьдесят лет, в мере дней одного царя. По окончании же семидесяти лет с Тиром будет то же, что поют о блуднице:
23:15
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καταλειφθήσεται καταλειπω leave behind; remain
Τύρος τυρος Tyros; Tiros
ἔτη ετος year
ἑβδομήκοντα εβδομηκοντα seventy
ὡς ως.1 as; how
χρόνος χρονος time; while
βασιλέως βασιλευς monarch; king
ὡς ως.1 as; how
χρόνος χρονος time; while
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ἔσται ειμι be
μετὰ μετα with; amid
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
ἔσται ειμι be
Τύρος τυρος Tyros; Tiros
ὡς ως.1 as; how
ᾆσμα ασμα.1 prostitute
23:15
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
נִשְׁכַּ֤חַת niškˈaḥaṯ שׁכח forget
צֹר֙ ṣˌōr צֹר Tyrus
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֔ה šānˈā שָׁנָה year
כִּ ki כְּ as
ימֵ֖י ymˌê יֹום day
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
מִ mi מִן from
קֵּ֞ץ qqˈēṣ קֵץ end
שִׁבְעִ֤ים šivʕˈîm שֶׁבַע seven
שָׁנָה֙ šānˌā שָׁנָה year
יִהְיֶ֣ה yihyˈeh היה be
לְ lᵊ לְ to
צֹ֔ר ṣˈōr צֹר Tyrus
כְּ kᵊ כְּ as
שִׁירַ֖ת šîrˌaṯ שִׁירָה song
הַ ha הַ the
זֹּונָֽה׃ zzônˈā זנה fornicate
23:15. et erit in die illa in oblivione eris o Tyre septuaginta annis sicut dies regis unius post septuaginta autem annos erit Tyro quasi canticum meretricis
And it shall come to pass in that day that thou, O Tyre, shalt be forgotten, seventy years, according to the days of one king: but after seventy years, there shall be unto Tyre as the song of a harlot.
23:15. And this shall be in that day: you, O Tyre, will be forgotten for seventy years, like the days of one king. Then, after seventy years, there will be, for Tyre, something like the canticle of a harlot.
23:15. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: 15-18. Долго Тир пробудет в унижении и забвении, но в конце концов он снова воспрянет к жизни. Однако плоды его торговли будут им посвящаемы не идолам и будут тратиться не на собственные наслаждения, а на служение Истинному Богу и Его избранникам.

тот день - см. 2:11.

Забудут - т. е. Тир потеряет свое мировое политическое и торговое значение.

На семьдесят лет - число круглое и притом большое (7х10).

По мере дней, т. е. на крайний срок самого длинного царствования: едва ли какой царь царствовал больше 70-ти лет.

Ходи по городу. Блудницы в восточных городах сидели по улицам, пред городскими воротами, ходили по городу (честные женщины сидели дома) с пением и музыкой, разодетые, с венками на головах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as a harlot. 16 Take a harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. 17 And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. 18 And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.
Here is, I. The time fixed for the continuance of the desolations of Tyre, which were not to be perpetual desolations: Tyre shall be forgotten seventy years, v. 15. So long it shall lie neglected and buried in obscurity. It was destroyed by Nebuchadnezzar much about the time that Jerusalem was, and lay as long as it did in its ruins. See the folly of that proud ambitious conqueror. What the richer, what the stronger, was he for making himself master of Tyre, when all the inhabitants were driven out of it and he had none of his own subjects to spare for the replenishing and fortifying of it? It is surprising to see what pleasure men could take in destroying cities and making their memorial perish with them, Ps. ix. 6. He trampled on the pride of Tyre, and therein served God's purpose; but with greater pride, for which God soon after humbled him.
II. A prophecy of the restoration of Tyre to its glory again: After the end of seventy years, according to the years of one king, or one dynasty or family of kings, that of Nebuchadnezzar; when that expired, the desolations of Tyre came to an end. And we may presume that Cyrus at the same time when he released the Jews, and encouraged them to rebuild Jerusalem, released the Tyrians also, and encouraged them to rebuild Tyre. Thus the prosperity and adversity of places, as well as persons, are set the one over against the other, that the most glorious cities may not be secure nor the most ruinous despair. It is foretold, 1. That God's providence shall gain smile upon this ruined city (v. 17): The Lord will visit Tyre in mercy; for, though he contend, he will not contend for ever. It is not said, Her old acquaintance shall visit her, the colonies she has planted, and the trading cities she has had correspondence with (they have forgotten her); but, The Lord shall visit her by some unthought-of turn; he shall cause his indignation towards her to cease, and then things will run of course in their former channel. 2. That she shall use her best endeavours to recover her trade again. She shall sing as a harlot, that has been some time under correction for her lewdness; but, when she is set at liberty (so violent is the bent of corruption), she will use her old arts of temptation. The Tyrians having returned from their captivity, and those that remained recovering new spirits thereupon, they shall contrive how to force a trade, shall procure the best choice of goods, under-sell their neighbours, and be obliging to all customers; as a harlot that has been forgotten, when she comes to be spoken of again, recommends herself to company by singing and playing, takes a harp, goes about the city, perhaps in the night, serenading, makes sweet melody, and sings many songs. These are innocent and allowable diversions, if soberly, and moderately, and modestly used; but those that value themselves upon their virtue should not be over-fond of them, nor ambitious to excel in them, because, whatever they are now, anciently they were some of the baits with which harlots used to entice fools. Tyre shall now by degrees come to be the mart of nations again; she shall return to her hire, to her traffic, and shall commit fornication (that is, she shall have dealings in trade, for the prophet carries on the similitude of a harlot) with all the kingdoms of the world that she had formerly traded with in her prosperity. The love of worldly wealth is a spiritual whoredom, and therefore covetous people are called adulterers and adulteresses (James iv. 4), and covetousness is spiritual idolatry. 3. That, having recovered her trade again, she shall make a better use of it than she had done formerly; and this good she should get by her calamities (v. 18): Her merchandise, and her hire, shall be holiness to the Lord. The trade of Tyre, and all the gains of her trade, shall be devoted to God and to his honour and employed in his service. It shall not be treasured and hoarded up, as formerly, to be the matter of their pride and the support of their carnal confidence; but it shall be laid out in acts of piety and charity. What they can spare from the maintenance of themselves and their families shall be for those that dwell before the Lord, for the priests, the Lord's ministers, that attend in his temple at Jerusalem; not to maintain them in pomp and grandeur, but that they and theirs may eat sufficiently, may have food convenient for them, with as little as may be of that care which would divert them from their ministration, and that they may have, not rich and fine clothing, but durable clothing, that which is strong and lasting, clothing for old men (so some read it), as if the priests, though they were young, must wear such plain grave clothing as old men used to wear. Now, (1.) This supposes that religion should be set up in New Tyre, that they should come to the knowledge of the true God and into communion with the Israel of God. Perhaps their being fellow-captives with the Jews in Babylon (who had prophets with them there) disposed them to join with them in their worship there, and turned them from idols, as it cured the Jews of their idolatry: and when they were released with them, and as they had reason to believe for their sakes, when they were settled again in Tyre, they would send gifts and offerings to the temple, and presents to the priests. We find men of Tyre then dwelling in the land of Judah, Neh. xiii. 16. Tyre and Sidon were better disposed to religion in Christ's time than the cities of Israel; for, if Christ had gone among them, they would have repented, Matt. xi. 21. And we meet with Christians at Tyre (Acts xxi. 3, 4), and, many years after, did Christianity flourish there. Some of the rabbin refer this prophecy of the conversion of Tyre to the days of the Messiah. (2.) It directs those that have estates to make use of them in the service of God and religion, and to reckon that best laid up which is so laid out. Both the merchandise of the tradesmen and the hire of the day-labourers shall be devoted to God. Both the merchandise (the employment we follow) and the hire (the gain of our employments) must be holiness to the Lord, alluding to the motto engraven on the frontlet of the high priest (Exod. xxxix. 30), and to the separation of the tithe under the law, Lev. xxvii. 30. See a promise like this referring to gospel times, Zech. xiv. 20, 21. We must first give up ourselves to be holiness to the Lord before what we do, or have, or get, can be so. When we abide with God in our particular callings, and do common actions after a godly sort--when we abound in works of piety and charity, are liberal in relieving the poor, and supporting the ministry, and encouraging the gospel--then our merchandise and our hire are holiness to the Lord, if we sincerely look at his glory in them. And our wealth need not be treasured and laid up on earth; for it is treasured and laid up in heaven, in bags that wax not old, Luke xii. 33.
Adam Clarke: Commentary on the Bible - 1831
23:15: According to the days of one king - What is, of one kingdom; see Dan 7:17, Dan 8:20. Nebuchadnezzar began his conquests in the first year of his reign; from thence to the taking of Babylon by Cyrus are seventy years, at which time the nations subdued by Nebuchadnezzar were to be restored to liberty. These seventy years limit the duration of the Babylonish monarchy. Tyre was taken by him towards the middle of that period; so did not serve the king of Babylon during the whole period, but only for the remaining part of it. This seems to be the meaning of Isaiah; the days allotted to the one king or kingdom, are seventy years; Tyre, with the rest of the conquered nations, shall continue in a state of subjection and desolation to the end of that period. Not from the beginning and through the whole of the period; for, by being one of the latest conquests, the duration of that state of subjection in regard to her, was not much more than half of it. "All these nations," saith Jeremiah, Jer 25:11, "shall serve the king of Babylon seventy years." Some of them were conquered sooner, some later; but the end of this period was the common term for the deliverance of them all.
There is another way of computing the seventy years, from the year in which Tyre was actually taken to the nineteenth of Darius Hystaspis; whom the Phoenicians, or Tyrians, assisted against the Ionians, and probably on that account might then be restored to their former liberties and privileges. But I think the former the more probable interpretation. - L.
Sing as a harlot - Fidicinam esse meretricum est. says Donatus in Terent. Eunuch. 3:2, 4.
Nec meretrix tibicina, cujus Ad strepitum salias.
Hor. 1:Epist. 14:25.
"Nor harlot minstrel sings, when the rude sound
Tempts you with heavy heels to thump the ground."
Francis.
Sir John Chardin, in his MS. note on this place, says: -
C'est que les vielles prostituees, -
ne font que chanter quand les jeunes dancent, et les animer par l'instrument et par la voix.
"The old prostitutes do nothing but sing, while the young ones dance; and animate them both by vocal and instrumental music."
Albert Barnes: Notes on the Bible - 1834
23:15: Tyre shall be forgotten - Shall cease to be a place of importance in commerce; shall be unheard of in those distant places to which ships formerly sailed.
Seventy years, according to the days of one king - 'That is, of one kingdom (see Dan 7:17; Dan 8:20).' (Lowth) The word 'king' may denote dynasty, or kingdom. The duration of the Babylonian monarchy was properly but seventy years. Nebuchadnezzar began his conquest in the first year of his reign, and from thence to the taking of Babylon by Cyrus was seventy years. And at that time the nations that had been conquered and subdued by the Babylonians would be restored to liberty. Tyre was, indeed, taken toward the middle of that period, and its subjugation referred to here was only for the remaining part of it. 'All these nations,' says Jeremiah Jer 25:11, 'shall serve the king of Babylon seventy years.' Some of them were conquered sooner, and some later; but the end of this period was the common time of deliverance to them all. So Lowth, Newton, Vitringa, Aben Ezra, Rosenmuller, and others, understand this. That 'the days at one king' may denote here kingdom or dynasty, and be applied to the duration of the kingdom of Babylon, is apparent from two considerations, namely,
(1) The word 'king' must be so understood in several places in the Scriptures; Dan 7:17 : 'These great beasts which are four, are four great kings which shall arise out of the earth,' that is, dynasties, or succession of kings (Dan 8:20; so Rev 17:12).
(2) The expression is especially applicable to the Babylonian monarchy, because, during the entire seventy years which that kingdom lasted, it was under the dominion of one family or dynasty. Nebuchadnezzar founded the Babylonian empire, or raised it to so great splendor, that he was regarded as its founder, and was succeeded in the kingdom by his son Evil-Merodach, and his grandson Belshazzar, in whose reign the kingdom terminated; compare Jer 27:7 : 'And all nations shall serve him, and his son, and his son's son.' The period of seventy years is several times mentioned, as a period during which the nations that were subject to Babylon would be oppressed, and after that they should be set at liberty (see Jer 25:11-12; Jer 29:10; compare Jer 46:26).
Shall Tyre sing as an harlot - Margin, as the Hebrew, 'It shall be unto Tyre as the song of an harlot.' That is, Tyre shall be restored to its former state of prosperity and opulence; it shall be adorned with the rich productions of other climes, and shall be happy and joyful again. There are two ideas here; one that Tyre would be again prosperous, and the other that she would sustain substantially the same character as before. It was common to compare cities with females, whether virtuous or otherwise (see the note at Isa 1:8). The same figure which is used here occurs in Rev_. 17:3-19 (compare Isa 47:1; Nah 3:4; Rev 18:3, Rev 18:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: Tyre shall: Jer 25:9-11, Jer 25:22, Jer 27:3-7, Jer 29:10; Eze 29:11
one king: Dan 7:14, Dan 8:21; Rev 17:10
shall Tyre sing as an harlot: Heb. it shall be unto Tyre as the song of an harlot, Eze 27:25; Hos 2:15
Carl Friedrich Keil and Franz Delitzsch
23:15
The prophet here foretells the rise of Tyre again at the close of the Chaldean world-wide monarchy. "And it will come to pass in that day, that Tzor will be forgotten seventy years, equal to the days of one king; after the end of the seventy years, Tzor will go, according to the song of the harlot. Take the guitar, sweep through the city, O forgotten harlot! Play bravely, sing zealously, that thou mayest be remembered!" The "days of a king" are a fixed and unchangeable period, for which everything is determined by the one sovereign will (as is the case more especially in the East), and is therefore stereotyped. The seventy years are compared to the days of such a king. Seventy is well fitted to be the number used to denote a uniform period of this kind, being equal to 10 x 7, i.e., a compact series of heptads of years (shabbathoth). But the number is also historical, prophecy being the power by which the history of the future was "periodized" beforehand in this significant manner. They coincide with the seventy years of Jeremiah (compare 2Chron 36:21), that is to say, with the duration of the Chaldean rule. During this period Tyre continued with its world-wide commerce in a state of involuntary repose. "Tyre will be forgotten:" v'nishcachath is not a participle (Bttcher), but the perf. cons. which is required here, and stands for ונשׁכּחה with an original ת fem. (cf., Is 7:14; Ps 118:23). After the seventy years (that is to say, along with the commencement of the Persian rule) the harlot is welcomed again. She is like a bayadere or troubadour going through the streets with song and guitar, and bringing her charms into notice again. The prophecy here falls into the tone of a popular song, as in Is 5:1 and Is 27:2. It will be with Tyre as with such a musician and dancer as the one described in the popular song.
Geneva 1599
23:15 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of (t) seventy years shall Tyre (u) sing as an harlot.
(t) Tyrus will lie destroyed seventy years which he calls the reign of one king, or a man's age.
(u) Will use all craft and subtilty to entice men again to her.
John Gill
23:15 And it shall come to pass in that day,.... When Tyre is destroyed, from that time forward:
that Tyre shall be forgotten seventy years; shall so long lie in its ruin, and not be rebuilt; it shall be without inhabitants, and unfrequented by men; there shall be no merchandise in it during that time; no merchants will come nigh it; she will be like a harlot cast off and forgotten by her lover: the term of time is the same with that of the captivity of the Jews in Babylon, and great part of it at least run out along with it; for Tyre was destroyed by Nebuchadnezzar, as Jerusalem was, though some time after it, and was restored when the Babylonish empire was destroyed, at the expiration of seventy years:
according to the days of one king; or kingdom, the Babylonish kingdom, which lasted so long in Nebuchadnezzar's family; whose family, he himself, his son, and son's son, are here meant, as Aben Ezra thinks; and seems to be the more commonly received sense; though Kimchi and others understand it of the days of a man, which are seventy years, Ps 90:10 and so it is added in the Septuagint version, "as the time of a man"; which perhaps was a marginal note, way of explanation, and crept into the text. Jarchi is of opinion King David is meant, whose age was seventy years, though he is at a loss to give a reason for this his opinion; but Kimchi suggests one, and that is, the covenant which was between Hiram king of Tyre and David; and this is mentioned to put the Tyrians in mind of the breach of it, which had brought desolation upon them; some understand this of the King Messiah (i):
after the end of seventy years shall Tyre sing as an harlot; being rebuilt and restored to its former state; as a harlot who has been cast off by her lovers, on account of some disease she has laboured under, and through a dislike of her; but, having recovered her health, makes use of her arts, and this among others, to sing a song, in order to draw, by her melodious voice, her lovers to her again; and so Tyre being built again, and out of the hands of its oppressors, and restored to its former liberty, should make use of all arts and methods to recover her trade, and draw merchants from all parts to her again.
(i) T. Bab. Sanhedrin, fol. 99. 1. Yalkut Simeoni in Psal. lxxii. fol. 112. 2.
John Wesley
23:15 Forgotten - Neglected and forsaken. Seventy years - During the time of the Jewish captivity in Babylon. Tyre was taken by Nebuchadnezzar, Jer 27:3, Jer 27:8; Ezek 26:7, a little after the taking of Jerusalem and was restored by the favour of the Persian monarchs after the return of the Jews. One king - One royal race of Nebuchadnezzar, including his son, and his son's son, in whom his family and kingdom were to expire. Sing - She shall by degrees return to her former traffick, whereby she shall easily entice the merchants of the world to trade with her, as harlots use to entice men by lascivious songs.
Robert Jamieson, A. R. Fausset and David Brown
23:15 forgotten--Having lost its former renown, Tyre shall be in obscurity.
seventy years--(so Jer 25:11-12; Jer 29:10).
days of one king--that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years; then the subjected nations would be restored to liberty. Tyre was taken in the middle of that period, but it is classed in common with the rest, some conquered sooner and others later, all, however, alike to be delivered at the end of the period. So "king" is used for dynasty (Dan 7:17; Dan 8:20): Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (Jer 25:11-12; Jer 27:7; Jer 29:10).
shall Tyre sing as . . . harlot--It shall be to Tyre as the song of the harlot, namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (Nahum 3:4; Rev_ 18:3). Covetousness is closely akin to idolatry and licentiousness, as the connection (Eph 5:5; Col 3:5) proves (compare Is 2:6-8, Is 2:16).
23:1623:16: Ա՛ռ քնար, յածեա՛ց, կոծեա՛ց լքեալ քաղաք պոռնկութեան, քա՛ջ հար. յաճախեա՛ երգել՝ զի քո՛ յիշատակ մնասցէ[9829]։ [9829] Ոմանք. Յաճախեա՛ յերգել։
16 “Քնա՛ր վերցրու, շրջի՛ր ու կոծի՛ր, ո՛վ դու պոռնկութեան լքուա՛ծ քաղաք, լա՛ւ նուագիր, նորից ու նորից երգիր, որ քո յիշատակը մնայ:
16 «Ո՛վ մոռցուած պոռնիկ, քնարը ա՛ռՈւ քաղաքին մէջ պտըտէ՛.Աղէ՛կ զարկ, շա՛տ խաղ կանչէ, Որպէս զի քեզ յիշեն»։
Ա՛ռ քնար, [333]յածեաց, կոծեաց լքեալ քաղաք պոռնկութեան``, քաջ հար. յաճախեա երգել` զի քո յիշատակ մնասցէ:

23:16: Ա՛ռ քնար, յածեա՛ց, կոծեա՛ց լքեալ քաղաք պոռնկութեան, քա՛ջ հար. յաճախեա՛ երգել՝ զի քո՛ յիշատակ մնասցէ[9829]։
[9829] Ոմանք. Յաճախեա՛ յերգել։
16 “Քնա՛ր վերցրու, շրջի՛ր ու կոծի՛ր, ո՛վ դու պոռնկութեան լքուա՛ծ քաղաք, լա՛ւ նուագիր, նորից ու նորից երգիր, որ քո յիշատակը մնայ:
16 «Ո՛վ մոռցուած պոռնիկ, քնարը ա՛ռՈւ քաղաքին մէջ պտըտէ՛.Աղէ՛կ զարկ, շա՛տ խաղ կանչէ, Որպէս զի քեզ յիշեն»։
zohrab-1805▾ eastern-1994▾ western am▾
23:1623:16 >.
23:16 λαβὲ λαμβανω take; get κιθάραν κιθαρα harp ῥέμβευσον ρεμβευω city πόρνη πορνη prostitute ἐπιλελησμένη επιλανθανομαι forget καλῶς καλως.1 finely; fairly κιθάρισον κιθαριζω harp πολλὰ πολυς much; many ᾆσον αδω sing ἵνα ινα so; that σου σου of you; your μνεία μνεια mention; remembrance γένηται γινομαι happen; become
23:16 קְחִ֥י qᵊḥˌî לקח take כִנֹּ֛ור ḵinnˈôr כִּנֹּור cither סֹ֥בִּי sˌōbbî סבב turn עִ֖יר ʕˌîr עִיר town זֹונָ֣ה zônˈā זנה fornicate נִשְׁכָּחָ֑ה niškāḥˈā שׁכח forget הֵיטִ֤יבִי hêṭˈîvî יטב be good נַגֵּן֙ naggˌēn נגן play harp הַרְבִּי־ harbî- רבה be many שִׁ֔יר šˈîr שׁיר sing לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of תִּזָּכֵֽרִי׃ tizzāḵˈērî זכר remember
23:16. sume citharam circui civitatem meretrix oblivioni tradita bene cane frequenta canticum ut memoria tui sitTake a harp, go about the city, harlot that hast been forgotten: sing well, sing many a song, that thou mayst be remembered.
16. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.
23:16. Take up a stringed instrument. Circulate through the city, you harlot who had been forgotten. Sing many canticles well, so that you may be remembered.
23:16. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.
Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered:

23:16 <<возьми цитру, ходи по городу, забытая блудница! Играй складно, пой много песен, чтобы вспомнили о тебе>>.
23:16
λαβὲ λαμβανω take; get
κιθάραν κιθαρα harp
ῥέμβευσον ρεμβευω city
πόρνη πορνη prostitute
ἐπιλελησμένη επιλανθανομαι forget
καλῶς καλως.1 finely; fairly
κιθάρισον κιθαριζω harp
πολλὰ πολυς much; many
ᾆσον αδω sing
ἵνα ινα so; that
σου σου of you; your
μνεία μνεια mention; remembrance
γένηται γινομαι happen; become
23:16
קְחִ֥י qᵊḥˌî לקח take
כִנֹּ֛ור ḵinnˈôr כִּנֹּור cither
סֹ֥בִּי sˌōbbî סבב turn
עִ֖יר ʕˌîr עִיר town
זֹונָ֣ה zônˈā זנה fornicate
נִשְׁכָּחָ֑ה niškāḥˈā שׁכח forget
הֵיטִ֤יבִי hêṭˈîvî יטב be good
נַגֵּן֙ naggˌēn נגן play harp
הַרְבִּי־ harbî- רבה be many
שִׁ֔יר šˈîr שׁיר sing
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
תִּזָּכֵֽרִי׃ tizzāḵˈērî זכר remember
23:16. sume citharam circui civitatem meretrix oblivioni tradita bene cane frequenta canticum ut memoria tui sit
Take a harp, go about the city, harlot that hast been forgotten: sing well, sing many a song, that thou mayst be remembered.
23:16. Take up a stringed instrument. Circulate through the city, you harlot who had been forgotten. Sing many canticles well, so that you may be remembered.
23:16. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
23:16: Take an harp - This is a continuation of the figure commenced in the pRev_ious verse, a direct command to Tyre as an harlot, to go about the city with the usual expressions of rejoicing. Thus Donatus, in Terent. Eunuch., iii. 2, 4, says:
'Fidicinam esse meretricum est;'
And thus Horace:
'Nec meretrix tibicina, cujus
Ad strepitum salias.'
1 Epis. xiv. 25.
Thou harlot that hast been forgotten - For seventy years thou hast lain unknown, desolate, ruined.
Make sweet melody ... - Still the prophet keeps up the idea of the harlot that had been forgotten, and that would now call her lovers again to her dwelling. The sense is, that Tyre would rise to her former splendor, and that the nations would be attracted by the proofs of returning prosperity to renew their commercial contact with her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: Pro 7:10-12; Jer 30:14
Geneva 1599
23:16 Take an harp, go about the city, thou harlot that hast been forgotten; (x) make sweet melody, sing many songs, that thou mayest be remembered.
(x) She will labour by all means to recover her first credit, as a harlot when she is long forgotten, seeks by all means to entertain her lovers.
John Gill
23:16 Take a harp, go about the city,.... As harlots used to do, that by their music, both vocal and instrumental, they might allure men into their company to commit fornication with them; so Tyre is directed to, or rather this is a prophecy that she should take very artful and ensnaring methods to restore her commerce and merchandise:
thou harlot that hast been forgotten; See Gill on Is 23:15,
make sweet melody; or, "do well by striking" (k); that is, the harp in her hand; strike it well with art and skill, so as to make melody, and give pleasure:
sing many songs; or, "multiply a song" (l); sing one after another, till the point is carried aimed at:
that thou mayest be remembered; men may took at thee again, and trade with thee as formerly, who had been so long forgotten and neglected.
(k) "benefac pulsando", Junius; "belle pulsa", Piscator. (l) "multiplica cantum", Piscator.
John Wesley
23:16 Go about - As harlots use to do. Thou harlot - So he calls Tyre, because she enticed the merchants to deal with her by various artifices, and even by dishonest practices, and because of the great and general uncleanness which was committed in it.
Robert Jamieson, A. R. Fausset and David Brown
23:16 Same figure [Is 23:15] to express that Tyre would again prosper and attract commercial intercourse of nations to her, and be the same joyous, self-indulging city as before.
23:1723:17: Եւ եղիցի յետ ամացն եւթանասնից, ա՛յց արասցէ Տէր Տիւրոսի. եւ միւսանգամ անդրէն ՚ի նոյն յառաջի՛ն կարգն հաստատեսցի. եւ եղիցի ՚ի նմա վաճա՛ռ ամենայն թագաւորաց տիեզերաց ※ ընդ ամենայն երեսս երկրի[9830]։ [9830] Ոմանք. Այց արասցէ Աստուած Ծուրայ։
17 Ու եօթանասուն տարի յետոյ Տէրը պիտի այցելի Տիւրոսին, որը նորից նոյն կարգով պիտի վերահաստատուի, ինչպէս առաջ էր, եւ այնտեղ պիտի կատարուի աշխարհի երեսին գոյութիւն ունեցող բոլոր երկրների թագաւորների առեւտուրը:
17 Եօթանասուն տարի ետքը Տէրը այցելութիւն պիտի ընէ Տիւրոսին։Անիկա իր շահին պիտի դառնայ Ու աշխարհի երեսը եղող բոլոր երկրի թագաւորութիւններուն հետ Պոռնկութիւն պիտի ընէ։
Եւ եղիցի յետ ամացն եւթանասնից, այց արասցէ Տէր Տիւրոսի. եւ [334]միւսանգամ անդրէն ի նոյն յառաջին կարգսն հաստատեսցի. եւ եղիցի ի նմա վաճառ ամենայն թագաւորաց`` տիեզերաց ընդ ամենայն երեսս երկրի:

23:17: Եւ եղիցի յետ ամացն եւթանասնից, ա՛յց արասցէ Տէր Տիւրոսի. եւ միւսանգամ անդրէն ՚ի նոյն յառաջի՛ն կարգն հաստատեսցի. եւ եղիցի ՚ի նմա վաճա՛ռ ամենայն թագաւորաց տիեզերաց ※ ընդ ամենայն երեսս երկրի[9830]։
[9830] Ոմանք. Այց արասցէ Աստուած Ծուրայ։
17 Ու եօթանասուն տարի յետոյ Տէրը պիտի այցելի Տիւրոսին, որը նորից նոյն կարգով պիտի վերահաստատուի, ինչպէս առաջ էր, եւ այնտեղ պիտի կատարուի աշխարհի երեսին գոյութիւն ունեցող բոլոր երկրների թագաւորների առեւտուրը:
17 Եօթանասուն տարի ետքը Տէրը այցելութիւն պիտի ընէ Տիւրոսին։Անիկա իր շահին պիտի դառնայ Ու աշխարհի երեսը եղող բոլոր երկրի թագաւորութիւններուն հետ Պոռնկութիւն պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1723:17 И будет, по истечении семидесяти лет, Господь посетит Тир; и он снова начнет получать прибыль свою и будет блудодействовать со всеми царствами земными по всей вселенной.
23:17 καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year ἐπισκοπὴν επισκοπη supervision; visitation ποιήσει ποιεω do; make ὁ ο the θεὸς θεος God Τύρου τυρος Tyros; Tiros καὶ και and; even πάλιν παλιν again ἀποκατασταθήσεται αποκαθιστημι restore; pay εἰς εις into; for τὸ ο the ἀρχαῖον αρχαιος original; ancient καὶ και and; even ἔσται ειμι be ἐμπόριον εμποριον business πάσαις πας all; every ταῖς ο the βασιλείαις βασιλεια realm; kingdom τῆς ο the οἰκουμένης οικουμενη habitat
23:17 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be מִ mi מִן from קֵּ֣ץ׀ qqˈēṣ קֵץ end שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֗ה šānˈā שָׁנָה year יִפְקֹ֤ד yifqˈōḏ פקד miss יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] צֹ֔ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and שָׁבָ֖ה šāvˌā שׁוב return לְ lᵊ לְ to אֶתְנַנָּ֑ה ʔeṯnannˈā אֶתְנַן gift וְ wᵊ וְ and זָֽנְתָ֛ה zˈānᵊṯˈā זנה fornicate אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מַמְלְכֹ֥ות mamlᵊḵˌôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
23:17. et erit post septuaginta annos visitabit Dominus Tyrum et reducet eam ad mercedes suas et rursum fornicabitur cum universis regnis terrae super faciem terraeAnd it shall come to pass after seventy years, that the Lord will visit Tyre, and will bring her back again to her traffic: and she shall commit fornication again with all the kingdoms of the world upon the face of the earth.
17. And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall return to her hire, and shall play the harlot with all the kingdoms of the world upon the face of the earth.
23:17. And this shall be after seventy years: the Lord will visit Tyre, and he will lead her back to her profits. And she will fornicate again with all the kingdoms of the world upon the face of the earth.
23:17. And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth.
And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth:

23:17 И будет, по истечении семидесяти лет, Господь посетит Тир; и он снова начнет получать прибыль свою и будет блудодействовать со всеми царствами земными по всей вселенной.
23:17
καὶ και and; even
ἔσται ειμι be
μετὰ μετα with; amid
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
ἐπισκοπὴν επισκοπη supervision; visitation
ποιήσει ποιεω do; make
ο the
θεὸς θεος God
Τύρου τυρος Tyros; Tiros
καὶ και and; even
πάλιν παλιν again
ἀποκατασταθήσεται αποκαθιστημι restore; pay
εἰς εις into; for
τὸ ο the
ἀρχαῖον αρχαιος original; ancient
καὶ και and; even
ἔσται ειμι be
ἐμπόριον εμποριον business
πάσαις πας all; every
ταῖς ο the
βασιλείαις βασιλεια realm; kingdom
τῆς ο the
οἰκουμένης οικουμενη habitat
23:17
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
מִ mi מִן from
קֵּ֣ץ׀ qqˈēṣ קֵץ end
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֗ה šānˈā שָׁנָה year
יִפְקֹ֤ד yifqˈōḏ פקד miss
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֔ר ṣˈōr צֹר Tyrus
וְ wᵊ וְ and
שָׁבָ֖ה šāvˌā שׁוב return
לְ lᵊ לְ to
אֶתְנַנָּ֑ה ʔeṯnannˈā אֶתְנַן gift
וְ wᵊ וְ and
זָֽנְתָ֛ה zˈānᵊṯˈā זנה fornicate
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מַמְלְכֹ֥ות mamlᵊḵˌôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
23:17. et erit post septuaginta annos visitabit Dominus Tyrum et reducet eam ad mercedes suas et rursum fornicabitur cum universis regnis terrae super faciem terrae
And it shall come to pass after seventy years, that the Lord will visit Tyre, and will bring her back again to her traffic: and she shall commit fornication again with all the kingdoms of the world upon the face of the earth.
23:17. And this shall be after seventy years: the Lord will visit Tyre, and he will lead her back to her profits. And she will fornicate again with all the kingdoms of the world upon the face of the earth.
23:17. And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Будет блудодействовать, т. е. торговать. Торговля приравнивается к блудодейству, потому что так же, как и последнее, предполагает общение одного со многими, причем это общение не свободно от грязных целей (нажива).

К живущим пред лицеи Господа, т. е. евреям, живущим на Сионе, или, лучше, к Церкви Христовой.

Относительно подлинности пророчества о Тире критика не высказывает сколько-нибудь серьезных возражений. Только 15-18: ст. считают прибавлением, сделанным, вероятно, после плена вавилонского, потому что здесь встречаются некоторые выражения, чуждые стилю Исаии (mikez - 17: ст. haadmah - мир ст. 18) и, кроме того, здесь трудно установить разделение на строфы.

О времени происхождения пророчества критики говорят различно. Одни утверждают, что Исаия произнес это пророчество по случаю нашествия на Финикию Сеннахирима (в 701: г.), другие относят пророчество к более древнему времени - именно к осаде Тира Салмонассаром (727-722), оконченной при Саргоне, преемнике Салмонассара.

Что касается исполнения пророчества, то вероятно, что восстановление Тира, которое описывает Исаия с 15-го стиха, имело место при Дарие Гистаспе. Как известно, Навуходоносор разрушил Тир - не только старый, но и новый, который был построен на острове, и это то разрушение предвозвещает Исаия Тиру в первых 14: стихах 23-й главы, но Дарий Гистасп, исправлявший ошибки вавилонских царей, снова восстановил этот важный торговый город. Последние же слова пророчества исполнились на обращении Тира к христианству, который уже во времена апостолов стал христианским (Деян 21:3, 4). Тирский архиепископ был вторым после патриарха Иерусалимского. Во время гонения Диоклетиана Тир дал немало мучеников за имя Христово.

Строфы разделяются в пророчестве таким образом;
1: строфа_1-5: строфа_(1, 3, 2, 1)
2: строфа_6-10: строфа_(1, 2, 3, 1)
3: строфа_11-14: строфа_(2. 2, 2: и повторение 1-го стиха)

Конец, за исключением песни блудницы, - прозаический.
Adam Clarke: Commentary on the Bible - 1831
23:17: After the end of seventy years - Tyre, after its destruction by Nebuchadnezzar, recovered, as it is here foretold, its ancient trade, wealth, and grandeur; as it did likewise after a second destruction by Alexander. It became Christian early with the rest of the neighboring countries. St. Paul himself found many Christians there, Act 21:4. It suffered much in the Diocletian persecution. It was an archbishopric under the patriarchate of Jerusalem, with fourteen bishoprics under its jurisdiction. It continued Christian till it was taken by the Saracens in 639; was recovered by the Christians in 1124; but in 1280 was conquered by the Mamelukes, and afterwards taken from them by the Turks in 1517. Since that time it has sunk into utter decay; is now a mere ruin, a bare rock, "a place to spread nets upon," as the Prophet Ezekiel foretold it should be, Eze 26:14. See Sandy's Travels; Vitringa on the place; Bp. Newton on the Prophecies, Dissert. xi.
Albert Barnes: Notes on the Bible - 1834
23:17: The Lord will visit Tyre - He will restore her to her former wealth and magnificence.
And she shall turn to her hire - The word 'hire' here denotes the wages or reward that is given to an harlot; and the idea which was commenced in the pRev_ious verses is here continued - of Tyre as an harlot - frivolous, splendid, licentious, and holding intercourse with strangers and foreigners. The gains of that commerce with other nations are here represented as her hire.
And shall commit fornication ... - Shall again be the mart of commerce Isa 23:3; shall have contact with all the nations, and derive her support, splendor, luxury, from all. The idea is, that she would be restored to her former commercial importance, and perhaps, also, the prophet intends to intimate that she would procure those gains by dishonest acts, and by fraudulent pretexts. After the destruction of Tyre by Nebuchadnezzar, it remained desolate until the close of the Babyloian monarchy. Then a new city was built on the island, that soon rivaled the former in magnificence. That new city was besieged and taken by Alexander the Great, on his way to the conquests of the East.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: visit: Jer 29:10; Zep 2:7; Act 15:14
and she shall: Deu 23:18; Eze 16:31, Eze 22:13, Eze 27:6-36; Hos 12:7, Hos 12:8; Mic 1:7, Mic 3:11; Ti1 3:3, Ti1 3:8; Pe1 5:2
shall commit: Nah 3:4; Rev 17:2-5, Rev 18:9-14, Rev 19:2
Carl Friedrich Keil and Franz Delitzsch
23:17
When it begins again to make love to all the world, it will get rich again from the gain acquired by this worldly intercourse. "And it will come to pass at the end of the seventy years: Jehovah will visit Tzor, and she comes again to her hire, and commits prostitution with all the kingdoms of the earth on the broad surface of the globe." Such mercantile trading as hers, which is only bent upon earthly advantages, is called zânâh, on account of its recognising none of the limits opposed by God, and making itself common to all the world, partly because it is a prostitution of the soul, and partly because from the very earliest times the prostitution of the body was also a common thing in markets and fairs, more especially in those of Phoenicia (as the Phoenicians were worshippers of Astarte). Hence the gain acquired by commerce, which Tyre had now secured again, is called 'ethnân (Deut 23:19), with a feminine suffix, according to the Masora without mappik (Ewald, 247, a).
Geneva 1599
23:17 And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her (y) hire, and shall play the harlot with all the kingdoms of the world upon the face of the earth.
(y) Though she has been chastised by the Lord, yet she will return to her old wicked practises and for gain will give herself to all men's lusts like a harlot.
John Gill
23:17 And it shall come to pass after the end of seventy years,.... When the seventy years before mentioned are ended:
that the Lord will visit Tyre; not in judgment, as before, but in mercy:
and she shall return to her hire; trade and merchandise; that shall revive, and be as in times past:
and shall commit fornication with all the kingdoms of the world, upon the face of the earth; be a mart of nations again, as in Is 23:3 that is, trade and traffic with all nations of the earth, in the most ample and public manner; this is called committing fornication, in agreement with the simile of a harlot before used, whereunto Tyre is compared; as well as to observe the illicit ways and methods used in her commerce. The Targum is,
"and her merchandise shall be sufficient to all the kingdoms of the people, which are upon the face of the earth;''
and so the Septuagint,
"and shall be a mart to all the kingdoms of the world, upon the face of the earth.''
The phrase is used of mystical Tyre or Babylon, and of her merchants, in Rev_ 18:3.
John Wesley
23:17 Visit - In mercy. Her hire - The Hebrew word properly signifies, the hire of an harlot. Fornication - Shall trade promiscuously with people of all nations, as harlots entertain all comers.
Robert Jamieson, A. R. Fausset and David Brown
23:17 visit--not in wrath, but mercy.
hire--image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.
23:1823:18: Եւ եղիցի վարձ վաճառի նորա Տեառն նուիրեալ. ո՛չ անձանց ինչ ժողովեսցեն, այլ բնակելոցն առաջի Տեառն եղիցին ամենայն վաճառք նորա, ուտել ըմպել՝ եւ ուրա՛խ լինել ՚ի նշան յիշատակաց առաջի Տեառն[9831]։[9831] Ոմանք. Ուտել եւ ըմպել եւ ու՛՛։
18 Նրա վաճառքի շահը Տիրոջը պիտի նուիրաբերուի. ոչ թէ առանձին մարդկանց համար պիտի հաւաքեն, այլ նրա վաճառքի շահը պիտի պատկանի Տիրոջ առջեւ բնակուողներին, որպէսզի ուտեն, խմեն եւ, ի նշան Տիրոջ հանդէպ իրենց երախտագիտութեան, ուրախ լինեն:
18 Անոր վաճառականութեան շահը* Տէրոջը պիտի նուիրուի. Անիկա գանձատունը պիտի չդրուի, Կամ շտեմարանի մէջ պիտի չպահուի. Հապա անոր վաճառականութեան շահը Տէրոջը առջեւ բնակողներուն պիտի ըլլայ, Որպէս զի ուտեն մինչեւ կշտանան Ու պատուական զգեստներ հագնին։
Եւ եղիցի վարձ վաճառի նորա Տեառն նուիրեալ. ոչ [335]անձանց ինչ ժողովեսցեն``, այլ բնակելոցն առաջի Տեառն եղիցին ամենայն վաճառք նորա, ուտել, [336]ըմպել եւ ուրախ լինել ի նշան յիշատակաց առաջի Տեառն:

23:18: Եւ եղիցի վարձ վաճառի նորա Տեառն նուիրեալ. ո՛չ անձանց ինչ ժողովեսցեն, այլ բնակելոցն առաջի Տեառն եղիցին ամենայն վաճառք նորա, ուտել ըմպել՝ եւ ուրա՛խ լինել ՚ի նշան յիշատակաց առաջի Տեառն[9831]։
[9831] Ոմանք. Ուտել եւ ըմպել եւ ու՛՛։
18 Նրա վաճառքի շահը Տիրոջը պիտի նուիրաբերուի. ոչ թէ առանձին մարդկանց համար պիտի հաւաքեն, այլ նրա վաճառքի շահը պիտի պատկանի Տիրոջ առջեւ բնակուողներին, որպէսզի ուտեն, խմեն եւ, ի նշան Տիրոջ հանդէպ իրենց երախտագիտութեան, ուրախ լինեն:
18 Անոր վաճառականութեան շահը* Տէրոջը պիտի նուիրուի. Անիկա գանձատունը պիտի չդրուի, Կամ շտեմարանի մէջ պիտի չպահուի. Հապա անոր վաճառականութեան շահը Տէրոջը առջեւ բնակողներուն պիտի ըլլայ, Որպէս զի ուտեն մինչեւ կշտանան Ու պատուական զգեստներ հագնին։
zohrab-1805▾ eastern-1994▾ western am▾
23:1823:18 Но торговля его и прибыль его будут посвящаемы Господу; не будут заперты и уложены в кладовые, ибо к живущим пред лицем Господа будет переходить прибыль от торговли его, чтобы они ели до сытости и имели одежду прочную.
23:18 καὶ και and; even ἔσται ειμι be αὐτῆς αυτος he; him ἡ ο the ἐμπορία εμπορια business καὶ και and; even ὁ ο the μισθὸς μισθος wages ἅγιον αγιος holy τῷ ο the κυρίῳ κυριος lord; master οὐκ ου not αὐτοῖς αυτος he; him συναχθήσεται συναγω gather ἀλλὰ αλλα but τοῖς ο the κατοικοῦσιν κατοικεω settle ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master πᾶσα πας all; every ἡ ο the ἐμπορία εμπορια business αὐτῆς αυτος he; him φαγεῖν φαγω swallow; eat καὶ και and; even πιεῖν πινω drink καὶ και and; even ἐμπλησθῆναι εμπιπλημι fill in; fill up εἰς εις into; for συμβολὴν συμβολη remembrance ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
23:18 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be סַחְרָ֜הּ saḥrˈāh סַחַר gain וְ wᵊ וְ and אֶתְנַנָּ֗הּ ʔeṯnannˈāh אֶתְנַן gift קֹ֚דֶשׁ ˈqōḏeš קֹדֶשׁ holiness לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH לֹ֥א lˌō לֹא not יֵֽאָצֵ֖ר yˈēʔāṣˌēr אצר store וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵֽחָסֵ֑ן yˈēḥāsˈēn חסן store כִּ֣י kˈî כִּי that לַ la לְ to † הַ the יֹּשְׁבִ֞ים yyōšᵊvˈîm ישׁב sit לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יִֽהְיֶ֣ה yˈihyˈeh היה be סַחְרָ֔הּ saḥrˈāh סַחַר gain לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat לְ lᵊ לְ to שָׂבְעָ֖ה śovʕˌā שִׂבְעָה satiety וְ wᵊ וְ and לִ li לְ to מְכַסֶּ֥ה mᵊḵassˌeh מְכַסֶּה covering עָתִֽיק׃ פ ʕāṯˈîq . f עָתִיק choice
23:18. et erunt negotiatio eius et mercedes eius sanctificatae Domino non condentur neque reponentur quia his qui habitaverint coram Domino erit negotiatio eius ut manducent in saturitatem et vestiantur usque ad vetustatemAnd her merchandise and her hire shall be sanctified to the Lord: they shall not be kept in store, nor laid up: for her merchandise shall be for them that shall dwell before the Lord, that they may eat unto fulness, and be clothed for a continuance.
18. And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.
23:18. And her businesses and her profits will be sanctified to the Lord. They will not be locked away and they will not be stored. For her business will be for those who will live in the presence of the Lord, so that they may eat until satisfied, and may be well-clothed even into old age.
23:18. And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.
And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing:

23:18 Но торговля его и прибыль его будут посвящаемы Господу; не будут заперты и уложены в кладовые, ибо к живущим пред лицем Господа будет переходить прибыль от торговли его, чтобы они ели до сытости и имели одежду прочную.
23:18
καὶ και and; even
ἔσται ειμι be
αὐτῆς αυτος he; him
ο the
ἐμπορία εμπορια business
καὶ και and; even
ο the
μισθὸς μισθος wages
ἅγιον αγιος holy
τῷ ο the
κυρίῳ κυριος lord; master
οὐκ ου not
αὐτοῖς αυτος he; him
συναχθήσεται συναγω gather
ἀλλὰ αλλα but
τοῖς ο the
κατοικοῦσιν κατοικεω settle
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
πᾶσα πας all; every
ο the
ἐμπορία εμπορια business
αὐτῆς αυτος he; him
φαγεῖν φαγω swallow; eat
καὶ και and; even
πιεῖν πινω drink
καὶ και and; even
ἐμπλησθῆναι εμπιπλημι fill in; fill up
εἰς εις into; for
συμβολὴν συμβολη remembrance
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
23:18
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
סַחְרָ֜הּ saḥrˈāh סַחַר gain
וְ wᵊ וְ and
אֶתְנַנָּ֗הּ ʔeṯnannˈāh אֶתְנַן gift
קֹ֚דֶשׁ ˈqōḏeš קֹדֶשׁ holiness
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
לֹ֥א lˌō לֹא not
יֵֽאָצֵ֖ר yˈēʔāṣˌēr אצר store
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֵֽחָסֵ֑ן yˈēḥāsˈēn חסן store
כִּ֣י kˈî כִּי that
לַ la לְ to
הַ the
יֹּשְׁבִ֞ים yyōšᵊvˈîm ישׁב sit
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
יִֽהְיֶ֣ה yˈihyˈeh היה be
סַחְרָ֔הּ saḥrˈāh סַחַר gain
לֶ le לְ to
אֱכֹ֥ל ʔᵉḵˌōl אכל eat
לְ lᵊ לְ to
שָׂבְעָ֖ה śovʕˌā שִׂבְעָה satiety
וְ wᵊ וְ and
לִ li לְ to
מְכַסֶּ֥ה mᵊḵassˌeh מְכַסֶּה covering
עָתִֽיק׃ פ ʕāṯˈîq . f עָתִיק choice
23:18. et erunt negotiatio eius et mercedes eius sanctificatae Domino non condentur neque reponentur quia his qui habitaverint coram Domino erit negotiatio eius ut manducent in saturitatem et vestiantur usque ad vetustatem
And her merchandise and her hire shall be sanctified to the Lord: they shall not be kept in store, nor laid up: for her merchandise shall be for them that shall dwell before the Lord, that they may eat unto fulness, and be clothed for a continuance.
23:18. And her businesses and her profits will be sanctified to the Lord. They will not be locked away and they will not be stored. For her business will be for those who will live in the presence of the Lord, so that they may eat until satisfied, and may be well-clothed even into old age.
23:18. And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:18: And her merchandise - The prophecy here does not mean that this would take place immediately after her rebuilding, but that subsequent to the seventy years of desolation this would occur.
Shall be holiness to the Lord - This undoubtedly means, that at some future period, after the rebuilding of Tyre, the true religion would pRev_ail there, and her wealth would be devoted to his service. That the true religion pRev_ailed at Tyre subsequently to its restoration and rebuilding there can be no doubt. The Christian religion was early established at Tyre. It was visited by the Saviour Mat 15:21, and by Paul. Paul found several disciples of Christ there when on his way to Jerusalem Act 21:3-6. It suffered much, says Lowth, under the Diocletian persecution. Eusebius (Hist. x. 4.) says that 'when the church of God was founded in Tyre, and in other places, much of its wealth was consecrated to God, and was brought as an offering to the church, and was presented for the support of the ministry agreeable to the commandments of the Lord.' Jerome says, 'We have seen churches built to the Lord in Tyre; we have beheld the wealth of all, which was not treasured up nor hid, but which was given to those who dwelt before the Lord.' It early became a Christian bishopric; and in the fourth century of the Christian era, Jerome (Commentary in Eze 26:7; Eze 27:2) speaks of Tyre as the most noble and beautiful city of Phenicia, and as still trading with all the world. Reland enumerates the following list of bishops as having been present from Tyre at various councils; namely, Cassius, Paulinus, Zeno, Vitalis, Uranius, Zeno, Photius, and Eusebius (see Reland's Palestine, pp. 1002-101l, in Ugolin vi.) Tyre continued Christian until it was taken by the Saracens in 639 a. d.; but was recovered again by Christians in 1124. In 1280, it was conquered by the Mamelukes, and was taken by the Turks in 1516. It is now under the dominion of the Sultan as a part of Syria.
It shall not be treasured ... - It shall be regarded as consecrated to the Lord, and freely expended in his service.
For them that dwell before the Lord - For the ministers of religion. The language is taken from the custom of the Jews, when the priests dwelt at Jerusalem. The meaning is, that the wealth of Tyre would be consecrated to the service and support of religion.
For durable clothing - Wealth formerly consisted much in changes of raiment; and the idea here is, that the wealth of Tyre would be devoted to God, and that it would be furnished for the support of those who ministered at the altar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: her merchandise: Isa 60:6, Isa 60:7; Ch2 2:7-9, Ch2 2:11-16; Psa 45:12, Psa 72:10; Zac 14:20, Zac 14:21; Mar 3:8; Act 21:3-5
it shall: Mat 6:19-21; Luk 12:18-20, Luk 12:33, Luk 16:9-13
for them: Deu 12:18, Deu 12:19, Deu 26:12-14; Pro 3:9, Pro 3:10, Pro 13:22, Pro 28:8; Ecc 2:26; Mal 3:10; Mat 25:35-40; Luk 8:3; Act 9:39; Rom 15:25-27; Gal 6:6; Phi 4:17, Phi 4:18
durable: Heb. old
Carl Friedrich Keil and Franz Delitzsch
23:18
This restoration of the trade of Tyre is called a visitation on the part of Jehovah, because, however profane the conduct of Tyre might be, it was nevertheless a holy purpose to which Jehovah rendered it subservient. "And her gain and her reward of prostitution will be holy to Jehovah: it is not stored up nor gathered together; but her gain from commerce will be theirs who dwell before Jehovah, to eat to satiety and for stately clothing." It is not the conversion of Tyre which is held up to view, but something approaching it. Sachar (which does not render it at all necessary to assume a form sâchâr for Is 23:3) is used here in connection with 'ethnân, to denote the occupation itself which yielded the profit. This, and also the profit acquired, would become holy to Jehovah; the latter would not be treasured up and capitalized as it formerly was, but they would give tribute and presents from it to Israel, and thus help to sustain in abundance and clothe in stately dress the nation which dwelt before Jehovah, i.e., whose true dwelling-place was in the temple before the presence of God (Ps 27:4; Ps 84:5; mecasseh = that which covers, i.e., the covering; ‛âthik, like the Arabic ‛atik, old, noble, honourable). A strange prospect! As Jerome says, "Haec secundum historiam necdum facta comperimus."
The Assyrians, therefore, were not the predicted instruments of the punishment to be inflicted upon Phoenicia. Nor was Shalmanassar successful in his Phoenician war, as the extract from the chronicle of Menander in the Antiquities of Josephus (Ant. ix. 14, 2) clearly shows. Elulaeus, the king of Tyre, had succeeded in once more subduing the rebellious Cyprians (Kittaioi). But with their assistance (if indeed ἐπὶ τούτους πέμπσας is to be so interpreted)
(Note: The view held by Johann Brandis is probably the more correct one-namely, that Shalmanassar commenced the contest by sending an army over to the island against the Chittaeans (ἐπὶ not in the sense of ad, to, but of contra, against, just as in the expression further on, ἐπ ̓ αὐτοὺς ὑπέστρεψε, contra eos rediit), probably to compel them to revolt again from the Tyrians. Rawlinson (Monarchies, ii. 405) proposes, as an emendation of the text, ἐπὶ του'τον, by which the Cyprian expedition is got rid of altogether.))
Shalmanassar made war upon Phoenicia, though a general peace soon put an end to this campaign. Thereupon Sidon, Ace, Palaetyrus, and many other cities, fell away from Tyrus (insular Tyre), and placed themselves under Assyrian supremacy. But as the Tyrians would not do this, Shalmanassar renewed the war; and the Phoenicians that were under his sway supplied him with six hundred ships and eight hundred rowers for this purpose. The Tyrians, however, fell upon them with twelve vessels of war, and having scattered the hostile fleet, took about five hundred prisoners. This considerably heightened the distinction of Tyre. And the king of Assyria was obliged to content himself with stationing guards on the river (Leontes), and at the conduits, to cut off the supply of fresh water from the Tyrians. This lasted for five years, during the whole of which time the Tyrians drank from wells that they hand sunk themselves. Now, unless we want to lower the prophecy into a mere picture of the imagination, we cannot understand it as pointing to Asshur as the instrument of punishment, for the simple reason that Shalmanassar was obliged to withdraw from the "fortress of the sea" without accomplishing his purpose, and only succeeded in raising it to all the greater honour. But it is a question whether even Nebuchadnezzar was more successful with insular Tyre. All that Josephus is able to tell us from the Indian and Phoenician stories of Philostratus, is that Nebuchadnezzar besieged Tyre for thirteen years in the reign of Ithobal (Ant. x. 11, 1). And from Phoenician sources themselves, he merely relates (c. Ap. i. 21) that Nebuchadnezzar besieged Tyre for thirteen years under Ithobal (viz., from the seventh year of his reign onwards). But so much, at any rate, may apparently be gathered from the account of the Tyrian government which follows, viz., that the Persian era was preceded by the subjection of the Tyrians to the Chaldeans, inasmuch as they sent twice to fetch their king from Babylon. When the Chaldeans made themselves masters of the Assyrian empire, Phoenicia (whether with or without insular Tyre, we do not know) was a satrapy of that empire (Josephus, Ant. x. 11, 1; c. Ap. i. 19, from Berosus), and this relation still continued at the close of the Chaldean rule. So much is certain, however - and Berosus, in fact, says it expressly - viz. that Nebuchadnezzar once more subdued Phoenicia when it rose in rebellion; and that when he was called home to Babylon in consequence of the death of his father, he returned with Phoenician prisoners. What we want, however, is a direct account of the conquest of Tyre by the Chaldeans. Neither Josephus nor Jerome could give any such account. And the Old Testament Scriptures appear to state the very opposite - namely, the failure of Nebuchadnezzar's enterprise. For in the twenty-seventh year after Jehoiachim's captivity (the sixteenth from the destruction of Jerusalem) the following word of the Lord came to Ezekiel (Ezek 29:17-18): "Son of man, Nebuchadnezzar the king of Babylon has caused his army to perform a long and hard service against Tyre: every head is made bald, and every shoulder peeled; yet neither he nor his army has any wages at Tyre for the hard service which they have performed around the same." It then goes on to announce that Jehovah would give Egypt to Nebuchadnezzar, and that this would be the wages of his army. Gesenius, Winer, Hitzig, and others, infer from this passage, when taken in connection with other non-Israelitish testimonies given by Josephus, which merely speak of a siege, that Nebuchadnezzar did not conquer Tyre; but Hengstenberg (de rebus Tyriorum, 1832), Hvernick (Ezek. pp. 427-442), and Drechsler (Isaiah ii. 166-169) maintain by arguments, which have been passed again and again through the sieve, that this passage presupposes the conquest of Tyre, and merely announces the disproportion between the profit which Nebuchadnezzar derived from it and the effort that it cost him. Jerome (on Ezekiel) gives the same explanation. When the army of Nebuchadnezzar had made insular Tyre accessible by heaping up an embankment with enormous exertions, and they were in a position to make use of their siege artillery, they found that the Tyrians had carried away all their wealth in vessels to the neighbouring islands; "so that when the city was taken, Nebuchadnezzar found nothing to repay him for his labour; and because he had obeyed the will of God in this undertaking, after the Tyrian captivity had lasted a few years, Egypt was given to him" (Jerome).
I also regard this as the correct view to take; though without wishing to maintain that the words might not be understood as implying the failure of the siege, quite as readily as the uselessness of the conquest. But on the two following grounds, I am persuaded that they are used here in the latter sense. (1.) In the great trilogy which contains Ezekiel's prophecy against Tyre (Ezek 26-28), and in which he more than once introduces thoughts and figures from Isaiah 23, which he still further amplifies and elaborates (according to the general relation in which he stands to his predecessors, of whom he does not make a species of mosaic, as Jeremiah does, but whom he rather expands, fills up, and paraphrases, as seen more especially in his relation to Zephaniah), he predicts the conquest of insular Tyre by Nebuchadnezzar. He foretells indeed even more than this; but if Tyre had not been at least conquered by Nebuchadnezzar, the prophecy would have fallen completely to the ground, like any merely human hope. Now we candidly confess that, on doctrinal grounds, it is impossible for us to make such an assumption as this. There is indeed an element of human hope in all prophecy, but it does not reach such a point as to be put to shame by the test supplied in Deut 18:21-22. (2.) If I take a comprehensive survey of the following ancient testimonies: (a) that Nebuchadnezzar, when called home in consequence of his father's death, took some Phoenician prisoners with him (Berosus, ut sup.); (b) that with this fact before us, the statement found in the Phoenician sources, to the effect that the Tyrians fetched two of their rulers from Babylon, viz., Merbal and Eirom, presents a much greater resemblance to 4Kings 24:12, 4Kings 24:14, and Dan 1:3, than to 3Kings 12:2-3, with which Hitzig compares it; (c) that, according to Josephus (c. Ap. i. 20), it was stated "in the archives of the Phoenicians concerning this king Nebuchadnezzar, that he conquered all Syria and Phoenicia;" and (d) that the voluntary submission to the Persians (Herod. Is 3:19; Xen. Cyrop. i. 1, 4) was not the commencement of servitude, but merely a change of masters; - if, I say, I put all these things together, the conclusion to which I am brought is, that the thirteen years' siege of Tyre by Nebuchadnezzar ended in its capture, possibly through capitulation (as Winer, Movers, and others assume).
The difficulties which present themselves to us when we compare together the prophecies of Isaiah and Ezekiel, are still no doubt very far from being removed; but it is in this way alone that any solution of the difficulty is to be found. For even assuming that Nebuchadnezzar conquered Tyre, he did not destroy it, as the words of the two prophecies would lead us to expect. The real solution of the difficulty has been already given by Hvernick and Drechsler: "The prophet sees the whole enormous mass of destruction which eventually came upon the city, concentrated, as it were, in Nebuchadnezzar's conquest, inasmuch as in the actual historical development it was linked on to that fact like a closely connected chain. The power of Tyre as broken by Nebuchadnezzar is associated in his view with its utter destruction." Even Alexander did not destroy Tyre, when he had conquered it after seven months' enormous exertions. Tyre was still a flourishing commercial city of considerable importance under both the Syrian and the Roman sway. In the time of the Crusades it was still the same; and even the Crusaders, who conquered it in 1125, did not destroy it. It was not till about a century and a half later that the destruction was commenced by the removal of the fortifications on the part of the Saracens. At the present time, all the glory of Tyre is either sunk in the sea or buried beneath the sand - an inexhaustible mine of building materials for Beirut and other towns upon the coast. Amidst these vast ruins of the island city, there is nothing standing now but a village of wretched wooden huts. And the island is an island no longer. The embankment which Alexander threw up has grown into a still broader and stronger tongue of earth through the washing up of sand, and now connects the island with the shore - a standing memorial of divine justice (Strauss, Sinai und Golgotha, p. 357). This picture of destruction stands before the prophet's mental eye, and indeed immediately behind the attack of the Chaldeans upon Tyre - the two thousand years between being so compressed, that the whole appears as a continuous event. This is the well-known law of perspective, by which prophecy is governed throughout. This law cannot have been unknown to the prophets themselves, inasmuch as they needed it to accredit their prophecies even to themselves. Still more was it necessary for future ages, in order that they might not be deceived with regard to the prophecy, that this universally determining law, in which human limitations are left unresolved, and are miraculously intermingled with the eternal view of God, should be clearly known.
But another enigma presents itself. The prophet foretells a revival of Tyre at the end of seventy years, and the passing over of its world-wide commerce into the service of the congregation of Jehovah. We cannot agree with R. O. Gilbert (Theodulia, 1855, pp. 273-4) in regarding the seventy years as a sacred number, which precludes all clever human calculation, because the Lord thereby conceals His holy and irresistible decrees. The meaning of the seventy is clear enough: they are, as we saw, the seventy years of the Chaldean rule. And this is also quite enough, if only a prelude to what is predicted here took place in connection with the establishment of the Persian sway. Such a prelude there really was in the fact, that, according to the edict of Cyrus, both Sidonians and Tyrians assisted in the building of the temple at Jerusalem (Ezra 3:7, cf., Is 1:4). A second prelude is to be seen in the fact, that at the very commencement of the labours of the apostles there was a Christian church in Tyre, which was visited by the Apostle Paul (Acts 21:3-4), and that this church steadily grew from that time forward. In this way again the trade of Tyre entered the service of the God of revelation. But it is Christian Tyre which now lies in ruins. One of the most remarkable ruins is the splendid cathedral of Tyre, for which Eusebius of Caesarea wrote a dedicatory address, and in which Friedrich Barbarossa, who was drowned in the Kalykadnos in the year 1190, is supposed to have been buried. Hitherto, therefore, these have been only preludes to the fulfilment of the prophecy. Its ultimate fulfilment has still to be waited for. But whether the fulfilment will be an ideal one, when not only the kingdoms of the world, but also the trade of the world, shall belong to God and His Christ; or spiritually, in the sense in which this word is employed in the Apocalypse, i.e., by the true essence of the ancient Tyre reappearing in another city, like that of Babylon in Rome; or literally, by the fishing village of Tzur actually disappearing again as Tyre rises from its ruins - it would be impossible for any commentator to say, unless he were himself a prophet.
Geneva 1599
23:18 And her merchandise and her hire shall be (z) holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, for sufficient food and for durable clothing.
(z) He shows that God yet by the preaching of the gospel will call Tyre to repentance and turn her heart from evil and filthy gain, to the true worshipping of God, and liberality toward his saints.
John Gill
23:18 And her merchandise, and her hire,.... Or, "but her merchandise", &c. not the same as before; or, however, not as carried on at the same time, but many ages after, even in the times of the Gospel; for this part of the prophecy respects the conversion of the Tyrians, in the first ages of Christianity; this is prophesied of elsewhere, Ps 45:12 and was fulfilled in the times of the apostles, Acts 11:19 and so Kimchi and Jarchi say this is a prophecy to be fulfilled in the days of the Messiah (m); and then the trade of this people, and what they got by it,
should be holiness to the Lord; that is, devoted, at least, great part of it, to holy uses and service; that is, in defraying of all expenses in carrying on the worship of God, for the maintenance of Gospel ministers, and for the supply and support of the poor saints:
Tit shall not be treasured, nor laid up: in order to be laid out in pride and luxury; or to be kept as useless, to gratify a covetous disposition; or for posterity to come:
for her merchandise shall be laid up for them, that dwell before the Lord; part of what should be gained by trading, at least, should be laid by for religious uses, as is directed, 1Cor 16:1 even for the relief of poor saints in general, who assemble together before the Lord, for the sake of his worship; and particularly for the support of the ministers of the Gospel, who stand before the Lord, and minister in holy things, in his name, to the people:
to eat sufficiently; that they may have food convenient for them, and enough of it; or, in other words, have a sufficient maintenance, a comfortable supply of food for themselves and families, and raiment also; as follows:
and for durable clothing; that they may have a supply of clothing, and never want a coat to put upon their backs. This prophecy, as it belongs to Gospel times, is a proof of the maintenance of Gospel ministers, that they ought to be liberally provided for; and care should be taken that they want not food and raiment, but have a fulness and sufficiency of both, and that which is convenient for them.
(m) So in Midrash, Kohelet, fol. 62. 3.
John Wesley
23:18 Holiness - This is a prophecy concerning the conversion of the Tyrians to the true religion. Laid up - Either out of covetousness, or for their pride and luxury, as they formerly did; but now they shall freely lay it out upon pious and charitable uses. Shall be - For the support and encouragement of the ministers of holy things, who shall teach the good knowledge of the Lord. Although this does not exclude, but rather imply their liberality in contributing to the necessities of all Christians.
Robert Jamieson, A. R. Fausset and David Brown
23:18 merchandise . . . holiness--Her traffic and gains shall at last (long after the restoration mentioned in Is 23:17) be consecrated to Jehovah. Jesus Christ visited the neighborhood of Tyre (Mt 15:21); Paul found disciples there (Acts 21:3-6); it early became a Christian bishopric, but the full evangelization of that whole race, as of the Ethiopians (Is 18:1-7), of the Egyptians and Assyrians (Isa. 19:1-25), is yet to come (Is 60:5).
not treasured--but freely expended in His service.
them that dwell before the Lord--the ministers of religion. But HORSLEY translates, "them that sit before Jehovah" as disciples.
durable clothing--Changes of raiment constituted much of the wealth of former days.
The four chapters (the twenty-fourth through the twenty-seventh) form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (Is 24:1-12); the preaching of the Gospel by the first Hebrew converts throughout the world (Is 24:13-16); the judgments on the adversaries of the Church and its final triumph (Is 24:16-23); thanksgiving for the overthrow of the apostate faction (Is 25:1-12), and establishment of the righteous in lasting peace (Isa. 26:1-21); judgment on leviathan and entire purgation of the Church (Is 27:1-13). Having treated of the several nations in particular--Babylon, Philistia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked into it)--he passes to the last times of the world at large and of Judah the representative and future head of the churches.