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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Опустошение земли и наказание ее обитателей за их нечестие. 7-13. Исчезновение с земли всякой радости. 14-18а. Праведные - спасены, виновные - наказаны. 18-20. Потрясение земли. 21-23. Наказание царей земных и воцарение Всевышнего
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is agreed that here begins a new sermon, which is continued to the end of chap. xxvii. And in it the prophet, according to the directions he had received, does, in many precious promises, "say to the righteous, It shall be well with them;" and, in many dreadful threatenings, he says, "Woe to the wicked, it shall be ill with them" (ch. iii. 10, 11); and these are interwoven, that they may illustrate each other. This chapter is mostly threatening; and, as the judgments threatened are very sore and grievous ones, so the people threatened with those judgments are very many. It is not the burden of any particular city or kingdom, as those before, but the burden of the whole earth. The word indeed signifies only the land, because our own land is commonly to us as all the earth. But it is here explained by another word that is not so confined; it is the world (ver. 4); so that it must at least take in a whole neighbourhood of nations. 1. Some think (and very probably) that it is a prophecy of the great havoc that Sennacherib and his Assyrian army should now shortly make of many of the nations in that part of the world. 2. Others make it to point at the like devastations which, about 100 years afterwards, Nebuchadnezzar and his armies should make in the same countries, going from one kingdom to another, not only to conquer them, but to ruin them and lay them waste; for that was the method which those eastern nations took in their wars. The promises that are mixed with the threatenings are intended for the support and comfort of the people of God in those very calamitous times. And, since here are no particular nations names either by whom or on whom those desolations should be brought, I see not but it may refer to both these events. Nay, the scripture has many fulfillings, and we ought to give it its full latitude; and therefore I incline to think that the prophet, from those and the like instances which he had a particular eye to, designs here to represent in general the calamitous state of mankind, and the many miseries which human life is liable to, especially those that attend the wars of the nations. Surely the prophets were sent, not only to foretel particular events, but to form the minds of men to virtue and piety, and for that end their prophecies were written and preserved even for our learning, and therefore ought not to be looked upon as of private interpretation. Now since a thorough conviction of the vanity of the world, and its insufficiency to make us happy, will go far towards bringing us to God, and drawing out our affections towards another world, the prophet here shows what vexation of spirit we must expect to meet with in these things, that we may never take up our rest in them, nor promise ourselves satisfaction any where short of the enjoyment of God. In this chapter we have, I. A threatening of desolating judgments for sin (ver. 1-12), to which is added an assurance that in the midst of them good people should be comforted, ver. 13-15. II. A further threatening of the like desolations (ver. 16-22), to which is added an assurance that in the midst of all God should be glorified.
Adam Clarke: Commentary on the Bible - 1831
Dreadful judgments impending over the people of God, Isa 24:1-4. Particular enumeration of the horrid impieties which provoked the Divine vengeance, Isa 24:5, Isa 24:6. Great political wretchedness of the transgressors, Isa 24:7-12. The calamities shall be so great that only a small remnant shall be left in the land, as it were the gleanings of the vintage, Isa 24:13. The rest, scattered over the different countries, spread there the knowledge of God, Isa 24:14-16. Strong figures by which the great distress and long captivity of the transgressors are set forth, Isa 24:17-22. Gracious promise of a redemption from captivity; and of an extension of the kingdom of God in the latter days, attended with such glorious circumstances as totally to eclipse the light and splendor of the previous dispensation, Isa 24:23.
From the thirteenth chapter to the twenty-third inclusive, the fate of several cities and nations is denounced: of Babylon, of the Philistines, Moab, Damascus, Egypt, Tyre. After having foretold the destruction of the foreign nations, enemies of Judah, the prophet declares the judgments impending on the people of God themselves for their wickedness and apostasy, and the desolation that shall be brought on their whole country.
The twenty-fourth and the three following chapters seem to have been delivered about the same time: before the destruction of Moab by Shalmaneser; see Isa 25:10, consequently, before the destruction of Samaria; probably in the beginning of Hezekiah's reign. But concerning the particular subject of the twenty-fourth chapter interpreters are not at all agreed: some refer it to the desolation caused by the invasion of Shalmaneser; others to the invasion of Nebuchadnezzar; and others to the destruction of the city and nation by the Romans. Vitringa is singular in his opinion, who applies it to the persecution of Antiochus Epiphanes. Perhaps it may have a view to all of the three great desolations of the country, by Shalmaneser, by Nebuchadnezzar, and by the Romans; especially the last, to which some parts of it may seem more peculiarly applicable. However, the prophet chiefly employs general images; such as set forth the greatness and universality of the ruin and desolation that is to be brought upon the country by these great revolutions, involving all orders and degrees of men, changing entirely the face of things, and destroying the whole polity, both religious and civil; without entering into minute circumstances, or necessarily restraining it by particular marks to one great event, exclusive of others of the same kind. - L.
Albert Barnes: Notes on the Bible - 1834
24:0: The pRev_ious chapters, from the thirteenth to the twenty-third inclusive, have been occupied mainly in describing the destruction of nations that were hostile to the Jews, or great and distressing calamities that would come ripen them. The prophet had thus successively depicted the calamities that would come upon Babylon, Damascus, Moab, Nubia, Egypt, Dumah, and Tyre. In isa 22, he had, however, described the calamities which would come upon Judea and Jerusalem by the invasion of Sennacherib.
In this chapter, the prophet returns to the calamities which would come upon the people of God themselves. This chapter, and the three following, to the end of the twenty-seventh, seem to have been uttered about the same time, and perhaps may be regarded as constituting one vision, or prophecy. So Noyes, Lowth, and Rosenmuller, regard it. If these chapters be included in the prophecy, then it consists
(1) of a description of calamities in isa 24.
(2) of a song of praise expressive of deliverance from those calamities, and of the consequent spread of the true religion, in Isa 25:1-12;
(3) of a song of praise suitable to celebrate the triumphs of the true religion in isa 26; and
(4) of the effect of tiffs deliverance in purifying the Jews in Isa 27:1-13.
When the prophecy was uttered is wholly unknown. In regard to the events to which it relates, there has been a great diversity of opinion, and scarcely are any two interpreters agreed. Grotius regards it as relating to the carrying away of the ten tribes by Shalmaneser. Hensler supposes that it refers to the invasion of Sennacherib. Vitringa supposes that it relates to the times of the Maccabees, and to the trials and I persecutions of Antiochus Epiphanes. Noyes regards it as descriptive of the destruction of the land by Nebuchadnezzar, and of the return of the Jews from exile. Calvin considers the account in these four chapters as a summing up, or recapitulation of what the prophet had said in the pRev_ious prophecies respecting Babylon, Moab, Egypt, etc.; and then of the prosperity, and of the spread of the true religion which would succeed these general and far-spread devastations.
Subsequently to each of these predictions respecting calamity, the prophet had foretold prosperity and the advance of truth; and he supposes that this is a mere condensing or summing up of what he had said more at length in the preceding chapters. Lowth supposes that it may have a reference to all the great desolations of the country by Shalmaneser, by Nebuchadnezzar, and by the Romans, especially to that of the Romans, to which some parts of it, he says, seem to be especially applicable. It is certain that the prophet employs general terms; and as he gives no certain indications of the time, or the circumstances under which it was delivered, it is exceedingly difficult to determine either. The general drift of the prophecy is, however, plain. It is a prediction of prosperity, and of the pRev_alence of true religion after a series of oppressive judgments should have come upon the land. It is designed, therefore, to be consolatory to the Jews under impending calamities, and to convey the assurance that though they would be oppressed, yet their sufferings would be succeeded by occasions of gratitude and joy. In this respect, it accords with the general strain of the prophecies of Isaiah, that the people of God would. be protected; that their name and nation should not be wholly obliterated; and that the darkest seasons of trial would be succeeded by deliverance and joy.
On the whole, it seems to me, that the prophecy relates to the calamities that would come upon the nation by the invasion of Nebuchadnezzar, and the carrying away to Babylon, and the subsequent deliverance from the oppressive bondage, and the joy consequent on that. According to this interpretation, the twenty-fourth chapter is occupied mainly with the description of the calamities that would come upon the land by the invasion of Nebuchadnezzar; the twenty-fifth describes the deliverance from that oppressive bondage, and the re-establishment of the true religion on Mount Zion, with a rapid glance at the ultimate pRev_alence of religion trader the Messiah, suggested by the deliverance from the Babylonian bondage; the twentysixth chapter is a song expressive of joy at this signal deliverance - in language, in the main, so general that it is as applicable to the redemption under the Messiah as to the deliverance from Babylon; and the twenty-seventh chapter is descriptive of the effect of this captivity and subsequent deliverance in purifying Jacob Isa 27:6-9, and recovering the nation to righteousness.
The twenty-fourth chapter is composed of three parts.
1. Isa 24:1-12 contains a description of the calamities that would come upon the whole land, amounting to far-spread and wide desolation - with a graphic description of the effects of it on the inhabitants Isa 24:2, on the land Isa 24:3-6, on the wine, the amusements, the song, etc. Isa 24:7-12, causing all gaiety and prosperity to come to an end.
2. Isa 24:13-17 contains a statement by the prophet that a few would be left in the land amidst the general desolation, and that they would be filled with joy that they had escaped. From their retreats and refuges, their fastnesses and places of security, they would lift up the song of praise that they had been preserved.
3. Isa 24:18-23 contains a further description of augmented judgment that would come upon the land - a more severe and lengthened calamity stretching over the country, agitating it like an earthquake. Yet there is even here Isa 24:22-23, an indication that there would be deliverance, and that the Lord of hosts would reign on Mount Zion - a description which is extended through the next chapter, and which constitutes the scope and substance of that chapter.
In the division of the prophecy into chapters, that chapter should have been connected with this as a part of the same prophecy, and a continuance of the same subject. Indeed, but for the length of the prophecy, these four chapters should have been thrown into one, or if the prophecy had been broken up into chapters, important aids would have been rendered to a correct understanding of it had there been some indication in the margin that they constituted one prophecy or vision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 24:1, The doleful judgments of God upon the land; Isa 24:13, A remnant shall joyfully praise him; Isa 24:16, God in his judgments shall advance his kingdom.
Carl Friedrich Keil and Franz Delitzsch

Finale of the Great Catastrophe - Isaiah 24-27 part iv
The cycle of prophecies which commences here has no other parallel in the Old Testament than perhaps Zech. Both sections are thoroughly eschatological and apocryphal in their character, and start from apparently sharply defined historical circumstances, which vanish, however, like will-o'the-wisps, as soon as you attempt to follow and seize them; for the simple reason, that the prophet lays hold of their radical idea, carries them out beyond their outward historical form, and uses them as emblems of far-off events of the last days. It is not surprising, therefore, that the majority of modern critics, from the time of Eichhorn and Koppe, have denied the genuineness of these four chapters (Isaiah 24-27), notwithstanding the fact that there is nothing in the words themselves that passes beyond the Assyrian times. Rosenmller did this in the first edition of his Scholia; but in the second and third editions he has fallen into another error, chiefly because the prophecy contains nothing which passes beyond the political horizon of Isaiah's own times. Now we cannot accept this test of genuineness; it is just one of the will-o'-the-wisps already referred to. Another consequence of this phenomenon is, that our critical opponents inevitably get entangled in contradictions as soon as they seek for a different historical basis for this cycle of prophecies from that of Isaiah's own times. According to Gesenius, De Wette, Maurer, and Umbreit, the author wrote in Babylonia; according to Eichhorn, Ewald, and Knobel, in Judah. In the opinion of some, he wrote at the close of the captivity; in that of others, immediately after the overthrow of the kingdom of Judah. Hitzig supposes the imperial city, whose destruction is predicted, to be Nineveh; others, for the most part, suppose it to be Babylon. But the prophet only mentions Egypt and Asshur as powers by which Israel is enslaved; and Knobel consequently imagines that he wrote in this figurative manner from fear of the enemies that were still dwelling in Judah. This wavering arises from the fact, that what is apparently historical is simply an eschatological emblem. It is quite impossible to determine whether that which sounds historical belonged to the present or past in relation to the prophet himself. His standing-place was beyond all the history that has passed by, even down to the present day; and everything belonging to this history was merely a figure in the mirror of the last lines. Let it be once established that no human critics can determine priori the measure of divine revelation granted to any prophet, and all possible grounds combine to vindicate Isaiah's authorship of chapters 24-27, as demanded by its place in the book of Isaiah.
(Note: The genuineness is supported by Rosenmller, Hensler (Jesaia neu bersetzt, mit Anm.), Paulus (Clavis ber Jesaia), Augusti (Exeg. Handbuch), Beckhaus (ber Integritt der proph. Schriften des A. T. 1796), Kleinert (ber die Echtheit smmtlicher in d. Buche Jesaia enth. Weissagungen, 1829), Kper (Jeremias librorum sacr. interpres atque vindex, 1837), and Jahn, Hvernick, Keil (in their Introductions). In monographs, C. F. L. Arndt (De loco, c. xxiv. - xxvii., Jesaiae vindicando et explicando, 1826), and Ed. Bhl (Vaticinium Jes. cap. xxiv. - xxvii. commentario illustr. 1861).)
Appended as they are to chapters 13-23 without a distinct heading, they are intended to stand in a relation of steady progress to the oracles concerning the nations; and this relation is sustained by the fact that Jeremiah read them in connection with these oracles (compare Is 24:17-18, with Jer 48:43-44), and that they are full of retrospective allusions, which run out like a hundred threads, though grasped, as it were, in a single hand. Chapters 24-27 stand in the same relation to chapters 13-23, as chapters 11, Is 12:1-6 to chapters 7-10. The particular judgments predicted in the oracle against the nations, all flow into the last judgment as into a sea; and all the salvation which formed the shining edge of the oracles against the nations, is here concentrated in the glory of a mid-day sun. Chapters 24-27 form the finale to chapters 13-23, and that in a strictly musical sense. What the finale should do in a piece of music - namely, gather up the scattered changes into a grand impressive whole - is done here by this closing cycle. But even part from this, it is full of music and song. The description of the catastrophe in chapter 24 is followed by a simple hymnal echo. As the book of Immanuel closes in Is 12:1-6 with a psalm of the redeemed, so have we here a fourfold song of praise. The overthrow of the imperial city is celebrated in a song in Is 25:1-5; another song in Is 25:9 describes how Jehovah reveals himself with His saving presence; another in Isaiah 26:1-19 celebrates the restoration and resurrection of Israel; and a fourth in Is 27:2-5 describes the vineyard of the church bringing forth fruit under the protection of Jehovah. And these songs contain every variety, from the most elevated heavenly hymn to the tenderest popular song. It is a grand manifold concert, which is merely introduced, as it were, by the epic opening in chapter 24 and the epic close in Is 27:6., and in the midst of which the prophecy unfolds itself in a kind of recitative. Moreover, we do not find so much real music anywhere else in the ring of the words. The heaping up of paronomasia has been placed among the arguments against the genuineness of these chapters. But we have already shown by many examples, drawn from undisputed prophecies (such as Is 22:5; Is 17:12-13), that Isaiah is fond of painting for the ear; and the reason why he does it here more than anywhere else, is that chapters 24-27 formed a finale that was intended to surpass all that had gone before. The whole of this finale is a grand hallelujah to chapters 13-23, hymnic in its character, and musical in form, and that to such a degree, that, like Is 25:6, the prophecy is, as it were, both text and divisions at the same time. There was no other than Isaiah who was so incomparable a master of language. Again, the incomparable depth in the contents of chapters 24-27 does not shake our confidence in his authorship, since the whole book of this Solomon among the prophets is full of what is incomparable. And in addition to much that is peculiar in this cycle of prophecies, which does not astonish us in a prophet so richly endowed, and so characterized by a continual change "from glory to glory," the whole cycle is so thoroughly Isaiah's in its deepest foundation, and in a hundred points of detail, that it is most uncritical to pronounce the whole to be certainly not Isaiah's simply because of these peculiarities. So far as the eschatological and apocalyptical contents, which seem to point to a very late period, are concerned, we would simply call to mind the wealth of eschatological ideas to be found even in Joel, who prophesies of the pouring out of the Spirit, the march of the nations of the world against the church, the signs that precede the last day, the miraculous water of the New Jerusalem. The revelation of all the last things, which the Apocalypse of the New Testament embraces in one grand picture, commenced with Obadiah and Joel; and there is nothing strange in the fact that Isaiah also, in chapters 24-27, should turn away from the immediate external facts of the history of his own time, and pass on to these depths beyond.
John Gill
INTRODUCTION TO ISAIAH 24
This chapter contains a prophecy of calamities that should come upon the whole world, and the inhabitants of it, for their sins; of the preservation of a remnant; of the visitation of the kings of the earth; and of the appearance of Christ in his glory and majesty. The miserable condition of the world, and its inhabitants, especially all within the Romish jurisdiction, is set forth by various phrases, Is 24:1 the causes of which are the transgression and mutation of the laws and ordinances of Christ, Is 24:5 the effects of which are the cursing and burning of the inhabitants, Is 24:6 cessation of all joy among them, Is 24:7 and the destruction of their chief city, Rome, Is 24:10 then follows a prophecy of a remnant that shall escape, and be brought into a very comfortable condition, and sing for joy, and glorify God in the midst of the earth, and in the uttermost parts of it, Is 24:13 but it is intimated it shall go ill with others for their perfidy and treachery; fear and danger shall attend them everywhere, Is 24:16 yea, in the issue, the world shall be shaken, and moved and removed, and be utterly dissolved, fall and not rise more, Is 24:19 when the kings and great ones of the earth shall be taken prisoners, and punished by the Lord, Is 24:21 and then Christ shall take to himself his great power, and reign with his people gloriously in the New Jerusalem state, Is 24:23.
24:124:1: Ահաւադիկ Տէր ապականեսցէ՛ զտիեզերս. եւ աւերեսցէ՛ զնա, եւ տապալեսցէ՛ զատակս նորա. եւ ցրուեսցէ՛ զբնակեալսն ՚ի նմա[9832]։ [9832] Ոմանք. Եւ տապալեսցէ զյարկս նորա։
1 Ահաւասիկ Տէրը ամայացնելու է աշխարհը, աւերելու է այն, խորտակելու է նրա հիմքերը եւ ցանուցիր է անելու նրա բնակիչներին:
24 Ահա Տէրը երկիրը կը պարպէ ու զանիկա կը դատարկեցնէ Եւ տակնուվրայ ընելով անոր բնակիչները կը ցրուէ։
Ահաւադիկ Տէր ապականեսցէ զտիեզերս. եւ աւերեսցէ զնա, եւ տապալեսցէ զատակս նորա, եւ ցրուեսցէ զբնակեալսն ի նմա:

24:1: Ահաւադիկ Տէր ապականեսցէ՛ զտիեզերս. եւ աւերեսցէ՛ զնա, եւ տապալեսցէ՛ զատակս նորա. եւ ցրուեսցէ՛ զբնակեալսն ՚ի նմա[9832]։
[9832] Ոմանք. Եւ տապալեսցէ զյարկս նորա։
1 Ահաւասիկ Տէրը ամայացնելու է աշխարհը, աւերելու է այն, խորտակելու է նրա հիմքերը եւ ցանուցիր է անելու նրա բնակիչներին:
24 Ահա Տէրը երկիրը կը պարպէ ու զանիկա կը դատարկեցնէ Եւ տակնուվրայ ընելով անոր բնակիչները կը ցրուէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:124:1 Вот, Господь опустошает землю и делает ее бесплодною; изменяет вид ее и рассевает живущих на ней.
24:1 ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master καταφθείρει καταφθειρω decompose; corrupt τὴν ο the οἰκουμένην οικουμενη habitat καὶ και and; even ἐρημώσει ερημοω desolate; desert αὐτὴν αυτος he; him καὶ και and; even ἀνακαλύψει ανακαλυπτω uncover τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him καὶ και and; even διασπερεῖ διασπειρω sow abroad; scatter around τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit ἐν εν in αὐτῇ αυτος he; him
24:1 הִנֵּ֧ה hinnˈē הִנֵּה behold יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בֹּוקֵ֥ק bôqˌēq בקק lay waste הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וּ û וְ and בֹֽולְקָ֑הּ vˈôlᵊqˈāh בלק waste וְ wᵊ וְ and עִוָּ֣ה ʕiwwˈā עוה do wrong פָנֶ֔יהָ fānˈeʸhā פָּנֶה face וְ wᵊ וְ and הֵפִ֖יץ hēfˌîṣ פוץ disperse יֹשְׁבֶֽיהָ׃ yōšᵊvˈeʸhā ישׁב sit
24:1. ecce Dominus dissipabit terram et nudabit eam et adfliget faciem eius et disperget habitatores eiusBehold the Lord shall lay waste the earth, and shall strip it, and shall afflict the face thereof, and scatter abroad the inhabitants thereof.
1. Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.
24:1. Behold, the Lord will lay waste to the earth, and he will strip it, and he will afflict its surface, and he will scatter its inhabitants.
24:1. Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.
[350] Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof:

24:1 Вот, Господь опустошает землю и делает ее бесплодною; изменяет вид ее и рассевает живущих на ней.
24:1
ἰδοὺ ιδου see!; here I am
κύριος κυριος lord; master
καταφθείρει καταφθειρω decompose; corrupt
τὴν ο the
οἰκουμένην οικουμενη habitat
καὶ και and; even
ἐρημώσει ερημοω desolate; desert
αὐτὴν αυτος he; him
καὶ και and; even
ἀνακαλύψει ανακαλυπτω uncover
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
καὶ και and; even
διασπερεῖ διασπειρω sow abroad; scatter around
τοὺς ο the
ἐνοικοῦντας ενοικεω dwell in; inhabit
ἐν εν in
αὐτῇ αυτος he; him
24:1
הִנֵּ֧ה hinnˈē הִנֵּה behold
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בֹּוקֵ֥ק bôqˌēq בקק lay waste
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וּ û וְ and
בֹֽולְקָ֑הּ vˈôlᵊqˈāh בלק waste
וְ wᵊ וְ and
עִוָּ֣ה ʕiwwˈā עוה do wrong
פָנֶ֔יהָ fānˈeʸhā פָּנֶה face
וְ wᵊ וְ and
הֵפִ֖יץ hēfˌîṣ פוץ disperse
יֹשְׁבֶֽיהָ׃ yōšᵊvˈeʸhā ישׁב sit
24:1. ecce Dominus dissipabit terram et nudabit eam et adfliget faciem eius et disperget habitatores eius
Behold the Lord shall lay waste the earth, and shall strip it, and shall afflict the face thereof, and scatter abroad the inhabitants thereof.
24:1. Behold, the Lord will lay waste to the earth, and he will strip it, and he will afflict its surface, and he will scatter its inhabitants.
24:1. Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Пророк видит, как Господь опустошает землю и совершает Свой правый суд над всеми людьми без различия, потому что люди, населяющие землю, преступили вложенные в их сердца божественные повеления и осквернили себя всякими грехами.

Так как пророку будущее земли было открыто в видении, то ясно, что пророчество его не могло иметь строгой последовательности в изображении разных моментов будущего суда над землей, а равно также из него не видно, когда начнется этот суд, как и кем он будет произведен. Ясно только, что пророчество это имеет в виду последние времена мира и начинает собою ряд пророчеств об этих временах, которые (пророчества) заканчиваются 27: главой.

Делает ее бесплодною - правильнее, опустошает, разоряет.

Вид, т. е. все существующие на ней города, укрепления и проч.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. 2 And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. 3 The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word. 4 The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. 5 The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. 6 Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left. 7 The new wine mourneth, the vine languisheth, all the merry-hearted do sigh. 8 The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth. 9 They shall not drink wine with a song; strong drink shall be bitter to them that drink it. 10 The city of confusion is broken down: every house is shut up, that no man may come in. 11 There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone. 12 In the city is left desolation, and the gate is smitten with destruction.
It is a very dark and melancholy scene that this prophecy presents to our view; turn our eyes which way we will, every thing looks dismal. The threatened desolations are here described in a great variety of expressions to the same purport, and all aggravating.
I. The earth is stripped of all its ornaments and looks as if it were taken off its basis; it is made empty and waste (v. 1), as if it were reduced to its first chaos, Tohu and Bohu, nothing but confusion and emptiness again (Gen. i. 2), without form and void. It is true earth sometimes signifies the land, and so the same word eretz is here translated (v. 3): The land shall be utterly emptied and utterly spoiled; but I see not why it should not there, as well as v. 1, be translated the earth; for most commonly, if not always, where it signifies some one particular land it has something joined to it, or at least not far from it, which does so appropriate it; as the land (or earth) of Egypt, or Canaan, or this land, or ours, or yours, or the like. It might indeed refer to some particular country, and an ambiguous word might be used to warrant such an application; for it is good to apply to ourselves, and our own hands, what the scripture says in general of the vanity and vexation of spirit that attend all things here below; but it should seem designed to speak what often happens to many countries, and will do while the world stands, and what may, we know not how soon, happen to our own, and what is the general character of all earthly things: they are empty of all solid comfort and satisfaction; a little thing makes them waste. We often see numerous families, and plentiful estates, utterly emptied and utterly spoiled, by one judgment or other, or perhaps only by a gradual and insensible decay. Sin has turned the earth upside down; the earth has become quite a different thing to man from what it was when God made it to be his habitation. Sin has also scattered abroad the inhabitants thereof. The rebellion at Babel was the occasion of the dispersion there. How many ways are there in which the inhabitants both of towns and of private houses are scattered abroad, so that near relations and old neighbours know nothing of one another! To the same purport is v. 4. The earth mourns, and fades away; it disappoints those that placed their happiness in it and raised their expectations high from it, and proves not what they promised themselves it would be. The whole world languishes and fades away, as hastening towards a dissolution. It is, at the best, like a flower, which withers in the hands of those that please themselves too much with it, and lay it in their bosoms. And, as the earth itself grows old, so those that dwell therein are desolate; men carry crazy sickly bodies along with them, are often solitary, and confined by affliction, v. 6. When the earth languishes, and is not so fruitful as it used to be, then those that dwell therein, that make it their home, and rest, and portion, are desolate; whereas those that by faith dwell in God can rejoice in him even when the fir-tree does not blossom. If we look abroad, and see in how many places pestilences and burning fevers rage, and what multitudes are swept away by them in a little time, so that sometimes the living scarcely suffice to bury the dead, perhaps we shall understand what the prophet means when he says, The inhabitants of the earth are burned, or consumed, some by one disease, others by another, and there are but few men left, in comparison. Note, The world we live in is a world of disappointment, a vale of tears, and a dying world; and the children of men in it are but of few days, and full of trouble.
II. It is God that brings all these calamities upon the earth. The Lord that made the earth, and made it fruitful and beautiful, for the service and comfort of man, now makes it empty and waste (v. 1), for its Creator is and will be its Judge; he has an incontestable right to pass sentence upon it and an irresistible power to execute that sentence. It is the Lord that has spoken this word, and he will do the work (v. 3); it is his curse that has devoured the earth (v. 6), the general curse which sin brought upon the ground for man's sake (Gen. iii. 17), and all the particular curses which families and countries bring upon themselves by their enormous wickedness. See the power of God's curse, how it makes all empty and lays all waste; those whom he curses are cursed indeed.
III. Persons of all ranks and conditions shall share in these calamities (v. 2): It shall be as with the people, so with the priest, &c. This is true of many of the common calamities of human life; all are subject to the same diseases of body, sorrows of mind, afflictions in relations, and the like. There is one event to those of very different stations; time and chance happen to them all. It is in a special manner true of the destroying judgments which God sometimes brings upon sinful nations; when he pleases he can make them universal, so that none shall escape them or be exempt from them; whether men have little or much, they shall lose it all. Those of the meaner rank smart first by famine; but those of the higher rank go first into captivity, while the poor of the land are left. It shall be all alike, 1. With high and low: As with the people, so with the priest, or prince. The dignity of magistrates and ministers, and the respect and reverence due to both, shall not secure them. The faces of elders are not honoured, Lam. v. 12. The priests had been as corrupt and wicked as the people; and, if their character served not to restrain them from sin, how can they expect it should serve to secure them from judgments? In both it is like people, like priest, Hosea iv. 8, 9. 2. With bond and free: As with the servant, so with his master; as with the maid, so with her mistress. They have all corrupted their way, and therefore will all be made miserable when the earth is made waste. 3. With rich and poor. Those that have money before-hand, that are purchasing, and letting out money to interest, will fare no better than those that are so impoverished that they are forced to sell their estates and take up money at interest. There are judgments short of the great day of judgment in which rich and poor meet together. Let not those that are advanced in the world set their inferiors at too great a distance, because they know not how soon they may be set upon a level with them. The rich man's wealth is his strong city in his own conceit; but it does not always prove so.
IV. It is sin that brings these calamities upon the earth. The earth is made empty, and fades away, because it is defiled under the inhabitants thereof (v. 5); it is polluted by the sins of men, and therefore it is made desolate by the judgments of God. Such is the filthy nature of sin that it defiles the earth itself under the sinful inhabitants thereof, and it is rendered unpleasant in the eyes of God and good men. See Lev. xviii. 25, 27, 28. Blood, in particular, defiles the land, Num. xxxv. 33. The earth never spues out its inhabitants till they have first defiled it by their sins. Why, what have they done? 1. They have transgressed the laws of their creation, not answered the ends of it. The bonds of the law of nature have been broken by them, and they have cast from them the cords of their obligations to the God of nature. 2. They have changed the ordinances of revealed religion, those of them that have had the benefit of that. They have neglected the ordinances (so some read it), and have made no conscience of observing them. They have passed over the laws, in the commission of sin, and have passed by the ordinance, in the omission of duty. 3. Herein they have broken the everlasting covenant, which is a perpetual bond and will be to those that keep it a perpetual blessing. It is God's wonderful condescension that he is pleased to deal with men in a covenant-way, to do them good, and thereby oblige them to do him service. Even those that had no benefit by God's covenant with Abraham had benefit by his covenant with Noah and his sons, which is called an everlasting covenant, his covenant with day and night; but they observe not the precepts of the sons of Noah, they acknowledge not God's goodness in the day and night, nor study to make him any grateful returns, and so break the everlasting covenant and defeat the gracious designs and intentions of it.
V. These judgments shall humble men's pride and mar their mirth. When the earth is made empty, 1. It is a great mortification to men's pride (v. 4): The haughty people of the earth do languish; for they have lost that which supported their pride, and for which they magnified themselves. As for those that have held their heads highest, God can make them hang the head. 2. It is a great damp to men's jollity. This is enlarged upon much (v. 7-9): All the merry-hearted do sigh. Such is the nature of carnal mirth, it is but as the crackling of thorns under a pot, Eccl. vii. 6. Great laughters commonly end in a sigh. Those that make the world their chief joy cannot rejoice ever more. When God sends his judgments into the earth he designs thereby to make those serious that were wholly addicted to their pleasures. Let your laughter be turned into mourning. When the earth is emptied the noise of those that rejoice in it ends. Carnal joy is a noisy thing; but the noise of it will soon be at an end, and the end of it is heaviness. Two things are made use of to excite and express vain mirth, and the jovial crew is here deprived of both:-- (1.) Drinking: The new wine mourns; it has grown sour for want of drinking; for, how proper soever it may be for the heavy heart (Prov. xxxi. 6), it does not relish to them as it does to the merry-hearted. The vine languishes, and gives little hopes of a vintage, and therefore the merry-hearted do sigh; for they know no other gladness than that of their corn, and wine, and oil increasing (Ps. iv. 7), and, if you destroy their vines and their fig-trees, you make all their mirth to cease, Hosea ii. 11, 12. They shall not now drink wine with a song and with huzzas, as they used to, but rather drink it with a sigh; nay, Strong drink shall be bitter to those that drink it, because they cannot but mingle their tears with it; or, through sickness, they have lost the relish of it. God has many ways to embitter wine and strong drink to those that love them and have the highest gust of them: distemper of body, anguish of mind, the ruin of the estate or country, will make the strong drink bitter and all the delights of sense tasteless and insipid. (2.) Music: The mirth of tabrets ceases, and the joy of the harp, which used to be at their feasts, ch. v. 12. The captives in Babylon hang their harps on the willow trees. In short, All joy is darkened; there is not a pleasant look to be seen, nor has any one power to force a smile; all the mirth of the land is gone (v. 11); and, if it was that mirth which Solomon calls madness, there is no great loss of it.
VI. The cities will in a particular manner feel from these desolations of the country (v. 10): The city of confusion is broken, is broken down (so we read it); it lies exposed to invading powers, not only by the breaking down of its walls, but by the confusion that the inhabitants are in. Every house is shut up, perhaps by reason of the plague, which has burned or consumed the inhabitants, so that there are few men left, v. 6. Houses infected are usually shut up that no man may come in. Or they are shut up because they are deserted and uninhabited. There is a crying for wine, that is, for the spoiling of the vintage, so that there is likely to be no wine. In the city, in Jerusalem itself, that had been so much frequented, there shall be left nothing but desolation; grass shall grow in the streets, and the gate is smitten with destruction (v. 12); all that used to pass and repass through the gate are smitten, and all the strength of the city is cut off. How soon can God make a city of order a city of confusion, and then it will soon be a city of desolation!
Albert Barnes: Notes on the Bible - 1834
24:1: Maketh the earth empty - That is, will depopulate it, or take away its inhabitants, and its wealth. The word 'earth' here (ארץ 'ā rets) is used evidently not to denote the whole world, but the land to which the prophet particularly refers - the land of Judea. It should have been translated the land (see Joe 1:2). It is possible, however, that the word here may be intended to include so much of the nations that surrounded Palestine as were allied with it, or as were connected with it in the desolations under Nebuchadnezzar.
And turneth it upside down - Margin, 'Perverteth the face thereof.' That is, everything is thrown into confusion; the civil and religious institutions are disorganized, and derangement everywhere pRev_ails.
And scattereth abroad ... - This was done in the invasion by the Chaldeans by the carrying away of the inhabitants into their long and painful captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: am 3292, bc 712
maketh the: Isa 1:7-9, Isa 5:6, Isa 6:11, Isa 6:12, Isa 7:17-25, Isa 27:10, Isa 32:13, Isa 32:14, Isa 42:15; Jer 4:7; Eze 5:14, Eze 6:6, Eze 12:20, Eze 24:11, Eze 35:14; Nah 2:10; Luk 21:24
turneth it upside down: Heb. perverteth the face thereof, Isa 29:16; Kg2 21:13; Psa 146:9; Act 17:6
scattereth: Deu 4:27, Deu 28:64, Deu 32:26; Neh 1:8; Jer 9:16, Jer 40:15, Jer 50:17; Eze 5:2; Zac 13:7-9; Jam 1:1
Carl Friedrich Keil and Franz Delitzsch
24:1
Tit is thoroughly characteristic of Isaiah, that the commencement of this prophecy, like Is 19:1, places us at once in the very midst of the catastrophe, and condenses the contents of the subsequent picture of judgment into a few rapid, vigorous, vivid, and comprehensive clauses (like Is 15:1; Is 17:1; Is 23:1, cf., Is 33:1). "Behold, Jehovah emptieth the earth, and layeth it waste, and marreth its form, and scattereth its inhabitants. And it happeneth, as to the people, so to the priest; as to the servant, so to his master; as to the maid, so to her mistress; as to the buyer, so to the seller; as to the lender, so to the borrower; as to the creditor, so to the debtor. Emptying the earth is emptied, and plundering is plundered: for Jehovah hat spoken this word." The question, whether the prophet is speaking of a past of future judgment, which is one of importance to the interpretation of the whole, is answered by the fact that with Isaiah "hinnēh" (behold) always refers to something future (Is 3:1; Is 17:1; Is 19:1; Is 30:27, etc.). And it is only in his case, that we do meet with prophecies commencing so immediately with hinnēh. Those in Jeremiah which approach this the most nearly (viz., Jer 47:2; Jer 49:35, cf., Is 51:1, and Ezek 29:3) do indeed commence with hinnēh, but not without being preceded by an introductory formula. The opening "behold" corresponds to the confirmatory "for Jehovah hath spoken," which is always employed by Isaiah at the close of statements with regard to the future and occurs chiefly,
(Note: Vid., Is 1:20; Is 21:17; Is 22:25; Is 25:8; Is 40:5; Is 58:14; also compare Is 19:4; Is 16:13, and Is 37:22.)
though not exclusively,
(Note: Vid., Obad 1:18, Joel 3:8, Mic 4:4; 3Kings 14:11.)
in the book of Isaiah, whom we may recognise in the detailed description in Is 24:2 (vid., Is 2:12-16; Is 3:2-3, Is 3:18-23, as compared with Is 9:13; also with the description of judgment in Is 19:2-4, which closes in a similar manner). Thus at the very outset we meet with Isaiah's peculiarities; and Caspari is right in saying that no prophecy could possibly commence with more of the characteristics of Isaiah than the prophecy before us. The play upon words commences at the very outset. Bâkak and bâlak (compare the Arabic ballūka, a blank, naked desert) have the same ring, just as in Nahum 2:11, cf., Is 24:3, and Jer 51:2. The niphal futures are intentionally written like verbs Pe-Vâv (tibbōk and tibbōz, instead of tibbak and tibbaz), for the purpose of making them rhyme with the infinitive absolutes (cf., Is 22:13). So, again, caggebirtâh is so written instead of cigbirtâh, to produce a greater resemblance to the opening syllable of the other words. The form נשׁה is interchanged with נשׁא) (as in 1Kings 22:2), or, according to Kimchi's way of writing it, with נשׁא) (written with tzere), just as in other passages we meet with נשׁא along with נשׁה, and, judging from Arab. ns', to postpone or credit, the former is the primary form. Nōsheh is the creditor, and בו נשׁא אשׁר is not the person who has borrowed of him, but, as נשה invariably signifies to credit (hiphil, to give credit), the person whom he credits (with ב obj., like בּ נגשׂ in Is 9:3), not "the person through whom he is נשׁא)" (Hitzig on Jer 15:10). Hence, "lender and borrower, creditor and debtor" (or taker of credit). It is a judgment which embraces all, without distinction of rank and condition; and it is a universal one, not merely throughout the whole of the land of Israel (as even Drechsler renders הארץ), but in all the earth; for as Arndt correctly observes, הארץ signifies "the earth" in this passage, including, as in Is 11:4, the ethical New Testament idea of "the world" (kosmos).
Geneva 1599
24:1 Behold, the LORD maketh the (a) earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad its inhabitants.
(a) This prophecy is as a conclusion of that which has been threatened to the Jews and other nations from the 13th chapter and therefore by the earth he means those lands which were named before.
John Gill
24:1 Behold, the Lord maketh the earth empty,.... Some, by the "earth", only understand the land of Israel or Judea, and interpret the prophecy of the captivity of the ten tribes by Shalmaneser, as Kimchi, and other Jewish writers; and others, of the destruction of the Jews by Nebuchadnezzar; but some take in along with them the neighbouring nations who suffered by the same princes at the same time. Vitringa interprets the whole of the times of the Maccabees, as also the three following chapters Is 25:1; though it is best to understand it of the Papal world, and all the antichristian states; and there are some things in it, at the close of it, which respect the destruction of the whole world. The Septuagint version uses the word by which Luke intends the whole Roman empire, Lk 2:1 and the Arabic version here renders it, "the whole world": the "emptying" of it is the removal of the inhabitants of it by wars and slaughters, which will be made when the seven vials of God's wrath will be poured upon all the antichristian states; see Rev_ 16:1 and this being a most remarkable and wonderful event, is prefaced with the word "behold":
and maketh it waste; or desolate; the inhabitants and fruits of it being destroyed. R. Joseph Kimchi, from the use of the word in the Arabic language, renders it, "and opened it" (n); and explains it of the opening of the gates of a city to the enemy, so as that men may go out of it; to which the Targum inclines paraphrasing it,
"and shall deliver it to the enemy:''
and turneth it upside down; or, "perverteth the face of it" (o); so that it has not the form it had, and does not look like what it was, but is reduced to its original chaos, to be without form and void; cities being demolished, towns ruined, fields laid waste, and the inhabitants slain; particularly what a change of the face of things will there be in the destruction of the city of Rome! see Rev_ 18:7. The Targum is,
"and shall cover with confusion the face of its princes, because they have transgressed the law:''
and scattereth abroad the inhabitants thereof; who will be obliged to fly from place to place from the sword of their victorious enemies. All is spoken in the present tense, though future, because of the certainty of it.
(n) So "aperuit totam portam", Golius, col. 321. (o) "et pervertet faciem ejus", Piscator.
John Wesley
24:1 The land - Of Canaan. Waste - He will shortly make it waste, first by the Assyrians, and then by the Chaldeans. Turneth - Brings it into great disorder and confusion.
Robert Jamieson, A. R. Fausset and David Brown
24:1 THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
the earth--rather, "the land" of Judah (so in Is 24:3, Is 24:5-6; Joel 1:2). The desolation under Nebuchadnezzar prefigured that under Titus.
24:224:2: Եւ եղիցի ժողովուրդն իբրեւ զքահանայն, եւ ծառայն իբրեւ զտէրն, եւ աղախինն իբրեւ զտիկինն. եւ եղիցի գնօղն իբրեւ զվաճառականն, եւ փոխատուն իբրեւ զփոխառուն, եւ պարտապանն իբրեւ զպարտատէ՛րն։
2 Նոյն բախտին պիտի արժանանան ժողովուրդը եւ քահանան, ծառան եւ տէրը, աղախինը եւ տիրուհին, միմեանցից չպիտի տարբերուեն գնողն ու վաճառողը, փոխատուն եւ փոխառուն, պարտապանը եւ պարտատէրը:
2 Ինչպէս է ժողովուրդը, քահանան ալ՝ այնպէս, Ինչպէս է աղախինը, իր տիկինն ալ՝ այնպէս, Ինչպէս է ծախու առնողը, ծախողն ալ՝ այնպէս, Ինչպէս է փոխ տուողը, առնողն ալ՝ այնպէս, Ինչպէս է տոկոս առնողը՝ տոկոս տուողն ալ այնպէս պիտի ըլլայ։
Եւ եղիցի ժողովուրդն իբրեւ զքահանայն, եւ ծառայն իբրեւ զտէրն, եւ աղախինն իբրեւ զտիկինն. եւ եղիցի գնօղն իբրեւ զվաճառականն, եւ փոխատուն իբրեւ զփոխառուն, եւ պարտապանն իբրեւ զպարտատէրն:

24:2: Եւ եղիցի ժողովուրդն իբրեւ զքահանայն, եւ ծառայն իբրեւ զտէրն, եւ աղախինն իբրեւ զտիկինն. եւ եղիցի գնօղն իբրեւ զվաճառականն, եւ փոխատուն իբրեւ զփոխառուն, եւ պարտապանն իբրեւ զպարտատէ՛րն։
2 Նոյն բախտին պիտի արժանանան ժողովուրդը եւ քահանան, ծառան եւ տէրը, աղախինը եւ տիրուհին, միմեանցից չպիտի տարբերուեն գնողն ու վաճառողը, փոխատուն եւ փոխառուն, պարտապանը եւ պարտատէրը:
2 Ինչպէս է ժողովուրդը, քահանան ալ՝ այնպէս, Ինչպէս է աղախինը, իր տիկինն ալ՝ այնպէս, Ինչպէս է ծախու առնողը, ծախողն ալ՝ այնպէս, Ինչպէս է փոխ տուողը, առնողն ալ՝ այնպէս, Ինչպէս է տոկոս առնողը՝ տոկոս տուողն ալ այնպէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:224:2 И что будет с народом, то и со священником; что со слугою, то и с господином его; что со служанкою, то и с госпожею ее; что с покупающим, то и с продающим; что с заемщиком, то и с заимодавцем; что с ростовщиком, то и с дающим рост.
24:2 καὶ και and; even ἔσται ειμι be ὁ ο the λαὸς λαος populace; population ὡς ως.1 as; how ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even ὁ ο the παῖς παις child; boy ὡς ως.1 as; how ὁ ο the κύριος κυριος lord; master καὶ και and; even ἡ ο the θεράπαινα θεραπαινης as; how ἡ ο the κυρία κυρια lady ἔσται ειμι be ὁ ο the ἀγοράζων αγοραζω buy ὡς ως.1 as; how ὁ ο the πωλῶν πωλεω trade; sell καὶ και and; even ὁ ο the δανείζων δανειζω lend; borrow ὡς ως.1 as; how ὁ ο the δανειζόμενος δανειζω lend; borrow καὶ και and; even ὁ ο the ὀφείλων οφειλω owe; ought ὡς ως.1 as; how ᾧ ος who; what ὀφείλει οφειλω owe; ought
24:2 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be כָ ḵā כְּ as † הַ the עָם֙ ʕˌām עַם people כַּ ka כְּ as † הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest כַּ ka כְּ as † הַ the עֶ֨בֶד֙ ʕˈeveḏ עֶבֶד servant כַּֽ kˈa כְּ as אדֹנָ֔יו ʔḏōnˈāʸw אָדֹון lord כַּ ka כְּ as † הַ the שִּׁפְחָ֖ה ššifḥˌā שִׁפְחָה maidservant כַּ ka כְּ as † הַ the גְּבִרְתָּ֑הּ ggᵊvirtˈāh גְּבֶרֶת lady כַּ ka כְּ as † הַ the קֹּונֶה֙ qqônˌeh קנה buy כַּ ka כְּ as † הַ the מֹּוכֵ֔ר mmôḵˈēr מכר sell כַּ ka כְּ as † הַ the מַּלְוֶה֙ mmalwˌeh לוה borrow כַּ ka כְּ as † הַ the לֹּוֶ֔ה llôˈeh לוה borrow כַּ ka כְּ as † הַ the נֹּשֶׁ֕ה nnōšˈeh נשׁא give loan כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] נֹשֶׁ֥א nōšˌe נשׁא give loan בֹֽו׃ vˈô בְּ in
24:2. et erit sicut populus sic sacerdos et sicut servus sic dominus eius sicut ancilla sic domina eius sicut emens sic ille qui vendit sicut fenerator sic is qui mutuum accipit sicut qui repetit sic qui debetAnd it shall be as with the people, so with the priest: and as with the servant so with his master: as with the handmaid, so with her mistress: as with the buyer, so with the seller: as with the lender, so with the borrower: as with him that calleth for his money, so with him that oweth.
2. And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.
24:2. And this shall be: as with the people, so with the priest; and as with the servant, so with his master; as with the handmaid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor.
24:2. And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.
And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him:

24:2 И что будет с народом, то и со священником; что со слугою, то и с господином его; что со служанкою, то и с госпожею ее; что с покупающим, то и с продающим; что с заемщиком, то и с заимодавцем; что с ростовщиком, то и с дающим рост.
24:2
καὶ και and; even
ἔσται ειμι be
ο the
λαὸς λαος populace; population
ὡς ως.1 as; how
ο the
ἱερεὺς ιερευς priest
καὶ και and; even
ο the
παῖς παις child; boy
ὡς ως.1 as; how
ο the
κύριος κυριος lord; master
καὶ και and; even
ο the
θεράπαινα θεραπαινης as; how
ο the
κυρία κυρια lady
ἔσται ειμι be
ο the
ἀγοράζων αγοραζω buy
ὡς ως.1 as; how
ο the
πωλῶν πωλεω trade; sell
καὶ και and; even
ο the
δανείζων δανειζω lend; borrow
ὡς ως.1 as; how
ο the
δανειζόμενος δανειζω lend; borrow
καὶ και and; even
ο the
ὀφείλων οφειλω owe; ought
ὡς ως.1 as; how
ος who; what
ὀφείλει οφειλω owe; ought
24:2
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
כָ ḵā כְּ as
הַ the
עָם֙ ʕˌām עַם people
כַּ ka כְּ as
הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
כַּ ka כְּ as
הַ the
עֶ֨בֶד֙ ʕˈeveḏ עֶבֶד servant
כַּֽ kˈa כְּ as
אדֹנָ֔יו ʔḏōnˈāʸw אָדֹון lord
כַּ ka כְּ as
הַ the
שִּׁפְחָ֖ה ššifḥˌā שִׁפְחָה maidservant
כַּ ka כְּ as
הַ the
גְּבִרְתָּ֑הּ ggᵊvirtˈāh גְּבֶרֶת lady
כַּ ka כְּ as
הַ the
קֹּונֶה֙ qqônˌeh קנה buy
כַּ ka כְּ as
הַ the
מֹּוכֵ֔ר mmôḵˈēr מכר sell
כַּ ka כְּ as
הַ the
מַּלְוֶה֙ mmalwˌeh לוה borrow
כַּ ka כְּ as
הַ the
לֹּוֶ֔ה llôˈeh לוה borrow
כַּ ka כְּ as
הַ the
נֹּשֶׁ֕ה nnōšˈeh נשׁא give loan
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
נֹשֶׁ֥א nōšˌe נשׁא give loan
בֹֽו׃ vˈô בְּ in
24:2. et erit sicut populus sic sacerdos et sicut servus sic dominus eius sicut ancilla sic domina eius sicut emens sic ille qui vendit sicut fenerator sic is qui mutuum accipit sicut qui repetit sic qui debet
And it shall be as with the people, so with the priest: and as with the servant so with his master: as with the handmaid, so with her mistress: as with the buyer, so with the seller: as with the lender, so with the borrower: as with him that calleth for his money, so with him that oweth.
24:2. And this shall be: as with the people, so with the priest; and as with the servant, so with his master; as with the handmaid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor.
24:2. And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.
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
2: Несмотря на различие в общественном положении, все люди будут подвергнуты наказанию от Бога.
Albert Barnes: Notes on the Bible - 1834
24:2: As with the people, so with the priest - This does not mean in moral character, but in destiny. It does not mean that the character of the priest would have any influence on that of the people, or that because the one was corrupt the other would be; but it means that all would be involved in the same calamity, and there would be no favored class that would escape. The prophet, therefore, enumerate the various ranks of the people, and shows that all classes would be involved in the impending calamity.
As with the taker of usury - He who lends his money at interest. It was contrary to the Mosaic law for one Israelite to take interest of another Lev 25:36; Deu 23:19; Neh 5:7, Neh 5:10; but it is not probable that this law was very carefully observed, and especially in the corrupt times that preceded the Babylonian captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: as with the people: Isa 2:9, Isa 3:2-8, Isa 5:15, Isa 9:14-17; Ch2 36:14-17, Ch2 36:20; Jer 5:3-6, Jer 23:11-13; Jer 41:2, Jer 42:18, Jer 44:11-13, Jer 52:24-30; Lam 4:13, Lam 5:12-14; Eze 7:12, Eze 7:13; Eze 14:8-10; Dan 9:5-8; Hos 4:9; Eph 6:8, Eph 6:9
priest: or, prince, Gen 41:50 *marg.
Geneva 1599
24:2 And it shall be, as with the people, so with the (b) priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of interest, so with the giver of interest to him.
(b) Because this was a name of dignity it was also applied to them who were not of Aaron's family, and so signifies also a man of dignity, as in (2Kings 8:18; 2Kings 20:25; 1Chron 18:17) and by these words the prophet signifies a horrible confusion, where there will be neither religion, order nor policy, (Hos 4:9).
John Gill
24:2 And it shall be, as with the people, so with the priest,.... Or, "prince" (p); no order or rank of men will fare better than another; their dignity, in things civil or ecclesiastical, will not secure them from ruin; it will be no better with princes and priests than the common people; they shall all alike share in the common destruction. Not Jeroboam's priests, but rather the Romish priests, are here meant, who have led the people into superstition and idolatry; blind leaders of the blind, and so both fall into the ditch together:
as with the servant, so with his master; as with the maid, so with her mistress; there shall be no distinction of superiors and inferiors; as not of prince and subjects, so not of master and servant, mistress and maid; no respect will be had to persons, but the one shall be treated even as the other:
as with the buyer, so with the seller; the one that bought an estate, and thought to enjoy it, will be no better off than he that sold it, and perhaps spent the money; the one will be possessed of no more than the other, seeing what the one had bought, and the other sold, will now be in the possession of a third:
as with the lender, so with the borrower; their condition will be equal; he that was so poor that he was obliged to borrow to carry on his business, or for the necessaries of life, and so he that was so rich that he was capable of lending, now the one will be no richer than the other, but both on a level; the substance of the lender being taken from him:
as with the taker of usury, so with the giver of usury to him; this was forbidden the Jews by a law, Deut 23:19 wherefore not the land of Judea is here meant, but the antichristian states, among whom this practice has greatly prevailed.
(p) "ac praesidi", Junius & Tremellius; "sic gubernator", Piscator.
John Wesley
24:2 It shall be - The approaching calamity shall be universal, without any distinction of persons or ranks; the priests themselves having been partakers of the peoples sins, shall also partake with them in their plagues. The seller - The purchaser of lands shall have no more left than he that hath sold all his patrimony; and all persons shall be made equal in beggary and slavery.
Robert Jamieson, A. R. Fausset and David Brown
24:2 as with the people, so with the priest--All alike shall share the same calamity: no favored class shall escape (compare Ezek 7:12-13; Hos 4:9; Rev_ 6:15).
24:324:3: Ապականելով ապականեսցի՛ երկիր ※, եւ յափշտակութեամբ յափշտակեսցի՛ երկիր. զի բերա՛ն Տեառն խօսեցաւ զայս։
3 Ամբողջովին պիտի աւերուի երկիրը, լրիւ պիտի կողոպտուի երկիրը, քանզի Տէրն իր բերանով ասաց այդ.
3 Երկիրը բոլորովին պիտի պարպուի Ու բոլորովին պիտի կողոպտուի, Քանզի այս խօսքը Տէրը խօսեցաւ։
Ապականելով ապականեսցի երկիր, եւ յափշտակութեամբ յափշտակեսցի երկիր, զի բերան Տեառն խօսեցաւ զայս:

24:3: Ապականելով ապականեսցի՛ երկիր ※, եւ յափշտակութեամբ յափշտակեսցի՛ երկիր. զի բերա՛ն Տեառն խօսեցաւ զայս։
3 Ամբողջովին պիտի աւերուի երկիրը, լրիւ պիտի կողոպտուի երկիրը, քանզի Տէրն իր բերանով ասաց այդ.
3 Երկիրը բոլորովին պիտի պարպուի Ու բոլորովին պիտի կողոպտուի, Քանզի այս խօսքը Տէրը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:324:3 Земля опустошена вконец и совершенно разграблена, ибо Господь изрек слово сие.
24:3 φθορᾷ φθορα corruption φθαρήσεται φθειρω corrupt ἡ ο the γῆ γη earth; land καὶ και and; even προνομῇ προνομη the γῆ γη earth; land τὸ ο the γὰρ γαρ for στόμα στομα mouth; edge κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak ταῦτα ουτος this; he
24:3 הִבֹּ֧וק׀ hibbˈôq בקק lay waste תִּבֹּ֛וק tibbˈôq בקק lay waste הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and הִבֹּ֣וז׀ hibbˈôz בזז spoil תִּבֹּ֑וז tibbˈôz בזז spoil כִּ֣י kˈî כִּי that יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דִּבֶּ֖ר dibbˌer דבר speak אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
24:3. dissipatione dissipabitur terra et direptione praedabitur Dominus enim locutus est verbum hocWith desolation shall the earth be laid waste, and it shall be utterly spoiled: for the Lord hath spoken this word.
3. The earth shall be utterly emptied, and utterly spoiled; for the LORD hath spoken this word.
24:3. The earth will be utterly devastated and utterly plundered. For the Lord has spoken this word.
24:3. The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word.
The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word:

24:3 Земля опустошена вконец и совершенно разграблена, ибо Господь изрек слово сие.
24:3
φθορᾷ φθορα corruption
φθαρήσεται φθειρω corrupt
ο the
γῆ γη earth; land
καὶ και and; even
προνομῇ προνομη the
γῆ γη earth; land
τὸ ο the
γὰρ γαρ for
στόμα στομα mouth; edge
κυρίου κυριος lord; master
ἐλάλησεν λαλεω talk; speak
ταῦτα ουτος this; he
24:3
הִבֹּ֧וק׀ hibbˈôq בקק lay waste
תִּבֹּ֛וק tibbˈôq בקק lay waste
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִבֹּ֣וז׀ hibbˈôz בזז spoil
תִּבֹּ֑וז tibbˈôz בזז spoil
כִּ֣י kˈî כִּי that
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
דִּבֶּ֖ר dibbˌer דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
24:3. dissipatione dissipabitur terra et direptione praedabitur Dominus enim locutus est verbum hoc
With desolation shall the earth be laid waste, and it shall be utterly spoiled: for the Lord hath spoken this word.
24:3. The earth will be utterly devastated and utterly plundered. For the Lord has spoken this word.
24:3. The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Изрек слово сие - т. е. так решил, повелел.

Возвышавшиеся над народом земли - возможно правильнее, по Condamin'у, - небо вместе с землею погибнет!
Albert Barnes: Notes on the Bible - 1834
24:3: The land - Hebrew, 'The earth,' as in Isa 24:1. It is here rendered correctly 'the land,' as it should have been there - meaning the land of Canaan.
And spoiled - Its valuable possessions shall become the prey of the invading foe. This is an emphatic repetition of the declaration in Isa 24:1, to show the absolute certainty of that which was threatened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: shall: Isa 24:1, Isa 6:11; Lev 26:30-35; Deu 29:23, Deu 29:28; Ch2 36:21; Eze 36:4
the Lord: Isa 21:17, Isa 22:25; Jer 13:15; Mic 4:4
John Gill
24:3 The land shall be utterly emptied, and utterly spoiled,.... Entirely emptied of its inhabitants, and wholly spoiled of its riches and substance; this is repeated, and with greater strength, to confirm what is before said, and which receives a greater confirmation by what follows:
for the Lord hath spoken this word; who is able to perform it, and who is faithful to his threatenings, as to his promises; not a word of his shall ever fail; the judgments threatened to the antichristian world are his true and faithful sayings; and the ruin of Rome is certain, because strong is the Lord that judgeth her, Rev_ 18:8.
24:424:4: Սո՛ւգ առ՝ կործանեցաւ երկիր ※, կործանեցան եւ ապականեցան տիեզերք. սո՛ւգ առին բարձունք երկրի[9833]։ [9833] Ոսկան. Սուգ էառ եւ կոծեցաւ երկիր։
4 «Սո՛ւգ արա, որովհետեւ երկիրը կործանուեց, աշխարհն աւերուեց ու ամայացաւ, երկրի բարձունքները սուգ մտան»:
4 Երկիրը սուգ կը բռնէ ու կը մարի, Աշխարհը կը նուաղի ու կը մարի, Երկրին ժողովուրդին մեծերը կը նուաղին։
Սուգ առ` կործանեցաւ երկիր, կործանեցան եւ ապականեցան տիեզերք, սուգ առին բարձունք երկրի:

24:4: Սո՛ւգ առ՝ կործանեցաւ երկիր ※, կործանեցան եւ ապականեցան տիեզերք. սո՛ւգ առին բարձունք երկրի[9833]։
[9833] Ոսկան. Սուգ էառ եւ կոծեցաւ երկիր։
4 «Սո՛ւգ արա, որովհետեւ երկիրը կործանուեց, աշխարհն աւերուեց ու ամայացաւ, երկրի բարձունքները սուգ մտան»:
4 Երկիրը սուգ կը բռնէ ու կը մարի, Աշխարհը կը նուաղի ու կը մարի, Երկրին ժողովուրդին մեծերը կը նուաղին։
zohrab-1805▾ eastern-1994▾ western am▾
24:424:4 Сетует, уныла земля; поникла, уныла вселенная; поникли возвышавшиеся над народом земл{и}.
24:4 ἐπένθησεν πενθεω sad ἡ ο the γῆ γη earth; land καὶ και and; even ἐφθάρη φθειρω corrupt ἡ ο the οἰκουμένη οικουμενη habitat ἐπένθησαν πενθεω sad οἱ ο the ὑψηλοὶ υψηλος high; lofty τῆς ο the γῆς γη earth; land
24:4 אָבְלָ֤ה ʔāvᵊlˈā אבל mourn נָֽבְלָה֙ nˈāvᵊlā נבל wither הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֻמְלְלָ֥ה ʔumlᵊlˌā אמל wither נָבְלָ֖ה nāvᵊlˌā נבל wither תֵּבֵ֑ל tēvˈēl תֵּבֵל world אֻמְלָ֖לוּ ʔumlˌālû אמל wither מְרֹ֥ום mᵊrˌôm מָרֹום high place עַם־ ʕam- עַם people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:4. luxit et defluxit terra et infirmata est defluxit orbis infirmata est altitudo populi terraeThe earth mourned, and faded away, and is weakened: the world faded away, the height of the people of the earth is weakened.
4. The earth mourneth and fadeth away, the world languisheth and fadeth away, the lofty people of the earth do languish.
24:4. The earth mourned, and slipped away, and languished. The world slipped away; the loftiness of the people of the earth was weakened.
24:4. The earth mourneth [and] fadeth away, the world languisheth [and] fadeth away, the haughty people of the earth do languish.
The earth mourneth [and] fadeth away, the world languisheth [and] fadeth away, the haughty people of the earth do languish:

24:4 Сетует, уныла земля; поникла, уныла вселенная; поникли возвышавшиеся над народом земл{и}.
24:4
ἐπένθησεν πενθεω sad
ο the
γῆ γη earth; land
καὶ και and; even
ἐφθάρη φθειρω corrupt
ο the
οἰκουμένη οικουμενη habitat
ἐπένθησαν πενθεω sad
οἱ ο the
ὑψηλοὶ υψηλος high; lofty
τῆς ο the
γῆς γη earth; land
24:4
אָבְלָ֤ה ʔāvᵊlˈā אבל mourn
נָֽבְלָה֙ nˈāvᵊlā נבל wither
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֻמְלְלָ֥ה ʔumlᵊlˌā אמל wither
נָבְלָ֖ה nāvᵊlˌā נבל wither
תֵּבֵ֑ל tēvˈēl תֵּבֵל world
אֻמְלָ֖לוּ ʔumlˌālû אמל wither
מְרֹ֥ום mᵊrˌôm מָרֹום high place
עַם־ ʕam- עַם people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:4. luxit et defluxit terra et infirmata est defluxit orbis infirmata est altitudo populi terrae
The earth mourned, and faded away, and is weakened: the world faded away, the height of the people of the earth is weakened.
4. The earth mourneth and fadeth away, the world languisheth and fadeth away, the lofty people of the earth do languish.
24:4. The earth mourned, and slipped away, and languished. The world slipped away; the loftiness of the people of the earth was weakened.
24:4. The earth mourneth [and] fadeth away, the world languisheth [and] fadeth away, the haughty people of the earth do languish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:4: The world languisheth - The world is the same with the land; that is, the kingdoms of Judah and Israel, orbis Israeliticus. See note on Isa 13:11 (note).
Albert Barnes: Notes on the Bible - 1834
24:4: The earth mourneth - The word 'earth' here, as in Isa 24:1, means the land of Judea, or that and so much of the adjacent countries as would be subject to the desolation described. The figure here is taken from flowers when they lose their beauty and languish; or when the plant that lacks moisture, or is cut down, loses its vigor and its vitality, and soon withers (compare the note at Isa 1:30; Isa 34:4; Psa 1:3).
The world - (תבל tê bê l). Literally, the inhabitable world, but used here as synonymous with the 'land,' and denoting the kingdoms of Judah and Israel (compare the note at Isa 13:11)
The haughty people - Margin, as in the Hebrew, 'Height of the people.' It denotes the great, the nobles, the princes of the land. The phrase is expressive of rank, not of their moral character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: mourneth: Isa 3:26, Isa 28:1, Isa 33:9, Isa 64:6; Jer 4:28, Jer 12:4; Hos 4:3
haughty people: Heb. height of the people, Isa 2:11, Isa 2:12
Carl Friedrich Keil and Franz Delitzsch
24:4
That this is the case is evident from Is 24:4-9, where the accursed state into which the earth is brought is more fully described, and the cause thereof is given. "Smitten down, withered up is the earth; pined away, wasted away is the world; pined away have they, the foremost of the people of the earth. And the earth has become wicked among its inhabitants; for they transgressed revelations, set at nought the ordinance, broke the everlasting covenant. Therefore hath the curse devoured the earth, and they who dwelt in it make expiation: therefore are the inhabitants of the earth withered up, and there are very few mortals left. New wine mourneth, vine is parched, all the merry-hearted groan. The joyous playing of tabrets is silent; the noise of them that rejoice hath ceased; the joyous playing of the guitar is silent. They drink no wine with a song; meth tastes bitter to them that drink it." "The world" (tēbēl) is used here in Is 24:4, as in Is 26:9 (always in the form of a proper name, and without the article), as a parallel to "the earth" (hâ'âretz), with which it alternates throughout this cycle of prophecies. It is used poetically to signify the globe, and that without limitation (even in Is 13:11 and Is 18:3); and therefore "the earth" is also to be understood here in its most comprehensive sense (in a different sense, therefore, from Is 33:9, which contains the same play upon sounds). The earth is sunk in mourning, and has become like a faded plant, withered up with heat; the high ones of the people of the earth (merōm; abstr. pro concr., like câbōd in Is 5:13; Is 22:24) are included (עם is used, as in Is 42:5; Is 40:7, to signify humanity, i.e., man generally). אמללוּ (for the form, see Comm. on Job, at Job 18:16-19) stands in half pause, which throws the subjective notion that follows into greater prominence. It is the punishment of the inhabitants of the earth, which the earth has to share, because it has shared in the wickedness of those who live upon it: chânaph (not related to tânaph) signifies to be degenerate, to have decided for what is evil (Is 9:16), to be wicked; and in this intransitive sense it is applied to the land, which is said to be affected with the guilt of wicked, reckless conduct, more especially of blood-guiltiness (Ps 106:38; Num 35:33; compare the transitive use in Jer 3:9). The wicked conduct of men, which has caused the earth also to become chanēphâh, is described in three short, rapid, involuntarily excited sentences (compare Is 15:6; Is 16:4; Is 29:20; Is 33:8; also Is 24:5; Is 1:4, Is 1:6, Is 1:8; out of the book of Isaiah, however, we only meet with this in Joel 1:10, and possibly Josh 7:11). Understanding "the earth" as we do in a general sense, "the law" cannot signify merely the positive law of Israel. The Gentile world had also a torâh or divine teaching within, which contained an abundance of divine directions (tōrōth). They also had a law written in their hearts; and it was with the whole human race that God concluded a covenant in the person of Noah, at a time when the nations had none of them come into existence at all. This is the explanation given by even Jewish commentators; nevertheless, we must not forget that Israel was included among the transgressors, and the choice of expression was determined by this. With the expression "therefore" the prophecy moves on from sin to punishment, just as in Is 5:25 (cf., Is 5:24). אלה is the curse of God denounced against the transgressors of His law (Dan 9:11; compare Jer 23:10, which is founded upon this, and from which אבלה has been introduced into this passage in some codices and editions). The curse of God devours, for it is fire, and that from within outwards (see Is 1:31; Is 5:24; Is 9:18; Is 10:16-17; Is 29:6; Is 30:27., Is 33:11-14): chârū (milel, since pashta is an acc. postpos.),
(Note: In correct texts châr has two pashtas, the former indicating the place of the tone.)
from chârar, they are burnt up, exusti. With regard to ויּאשׁמוּ, it is hardly necessary to observe that it cannot be traced back to אשׁם = ישׁם, שׁמם; and that of the two meanings, culpam contrahere and culpam sustinere, it has the latter meaning here. We must not overlook the genuine mark of Isaiah here in the description of the vanishing away of men down to a small remnant: נשׁאר (שׁאר) is the standing word used to denote this; מזער (used with regard to number both here and in Is 16:14; and with regard to time in Is 10:25 and Is 29:17) is exclusively Isaiah's; and אנושׁ is used in the same sense as in Is 33:8 (cf., Is 13:12). In Is 24:7 we are reminded of Joel 1 (on the short sentences, see Is 29:20; Is 16:8-10); in Is 24:8, Is 24:9 any one acquainted with Isaiah's style will recall to mind not only Is 5:12, Is 5:14, but a multitude of other parallels. We content ourselves with pointing to עלּיז (which belongs exclusively to Isaiah, and is taken from Is 22:2 and Is 32:13 in Zeph 2:15, and from Is 13:3 in Zeph 3:11); and for basshir (with joyous song) to Is 30:32 (with the beating of drums and playing of guitars), together with Is 28:7. The picture is elegiac, and dwells so long upon the wine (cf., Is 16:1-14), just because wine, both as a natural production and in the form of drink, is the most exhilarating to the heart of all the natural gifts of God (Ps 104:15; Judg 9:13). All the sources of joy and gladness are destroyed; and even if there is much still left of that which ought to give enjoyment, the taste of the men themselves turns it into bitterness.
John Gill
24:4 The earth mourneth, and fadeth away,.... It mourns, because of its inhabitants being destroyed; and it fades away, because stripped of its wealth and riches: so the kings of the earth, and merchants of it are represented as weeping and mourning at the destruction of Rome, because of its judgments, and the loss of its trade and riches, Rev_ 18:9,
the world languisheth, and fadeth away: the inhabitants of it are like a sick man, that is so faint and feeble that he cannot stand, but totters and falls; and like the leaves of trees and flowers of the fields, whose strength and beauty are gone, and fade and fall:
the haughty people of the earth do languish: the kings and merchants of the earth before mentioned, who grow sick and faint through fear of what is coming upon them.
John Wesley
24:4 The world - The land of Judea. The majesty - Not only common people, but the high and lofty ones.
Robert Jamieson, A. R. Fausset and David Brown
24:4 world--the kingdom of Israel; as in Is 13:11, Babylon.
haughty--literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.
24:524:5: Քանզի երկիր անօրինեցաւ բնակչօք իւրովք. վասն զի անցին զօրինօքն Տեառն, եւ կոխեցին զհրամանս նորա ※, եւ ցրեցին զուխտն յաւիտենից[9834]։ [9834] Այլք. Եւ փոխեցին զհրամանս նորա։
5 Երկիրն իր բնակիչներով մեղանչեց, քանզի զանց առան Տիրոջ օրէնքները, խեղաթիւրեցին նրա պատուիրանները եւ դրժեցին յաւիտենական ուխտը:
5 Երկիրը իր բնակիչներուն կողմէ պղծուեցաւ, Քանզի անոնք օրէնքները զանց ըրին, Պատուիրանքը փոխեցին, յաւիտենական ուխտը խափանեցին։
Քանզի երկիր [337]անօրինեցաւ բնակչօք իւրովք. վասն զի անցին զօրինօքն Տեառն, եւ կոխեցին զհրամանս նորա, եւ ցրեցին զուխտն յաւիտենից:

24:5: Քանզի երկիր անօրինեցաւ բնակչօք իւրովք. վասն զի անցին զօրինօքն Տեառն, եւ կոխեցին զհրամանս նորա ※, եւ ցրեցին զուխտն յաւիտենից[9834]։
[9834] Այլք. Եւ փոխեցին զհրամանս նորա։
5 Երկիրն իր բնակիչներով մեղանչեց, քանզի զանց առան Տիրոջ օրէնքները, խեղաթիւրեցին նրա պատուիրանները եւ դրժեցին յաւիտենական ուխտը:
5 Երկիրը իր բնակիչներուն կողմէ պղծուեցաւ, Քանզի անոնք օրէնքները զանց ըրին, Պատուիրանքը փոխեցին, յաւիտենական ուխտը խափանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:524:5 И земля осквернена под живущими на ней, ибо они преступили законы, изменили устав, нарушили вечный завет.
24:5 ἡ ο the δὲ δε though; while γῆ γη earth; land ἠνόμησεν ανομεω through; because of τοὺς ο the κατοικοῦντας κατοικεω settle αὐτήν αυτος he; him διότι διοτι because; that παρέβησαν παραβαινω transgress; overstep τὸν ο the νόμον νομος.1 law καὶ και and; even ἤλλαξαν αλλασσω change τὰ ο the προστάγματα προσταγμα covenant αἰώνιον αιωνιος eternal; of ages
24:5 וְ wᵊ וְ and הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth חָנְפָ֖ה ḥānᵊfˌā חנף alienate תַּ֣חַת tˈaḥaṯ תַּחַת under part יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit כִּֽי־ kˈî- כִּי that עָבְר֤וּ ʕāvᵊrˈû עבר pass תֹורֹת֙ ṯôrˌōṯ תֹּורָה instruction חָ֣לְפוּ ḥˈālᵊfû חלף come after חֹ֔ק ḥˈōq חֹק portion הֵפֵ֖רוּ hēfˌērû פרר break בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity
24:5. et terra interfecta est ab habitatoribus suis quia transgressi sunt leges mutaverunt ius dissipaverunt foedus sempiternumAnd the earth is infected by the inhabitants thereof: because they have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant.
5. The earth also is polluted under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.
24:5. And the earth was corrupted by its inhabitants. For they have transgressed the laws, they have changed the ordinance, they have dissipated the everlasting covenant.
24:5. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.
The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant:

24:5 И земля осквернена под живущими на ней, ибо они преступили законы, изменили устав, нарушили вечный завет.
24:5
ο the
δὲ δε though; while
γῆ γη earth; land
ἠνόμησεν ανομεω through; because of
τοὺς ο the
κατοικοῦντας κατοικεω settle
αὐτήν αυτος he; him
διότι διοτι because; that
παρέβησαν παραβαινω transgress; overstep
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
ἤλλαξαν αλλασσω change
τὰ ο the
προστάγματα προσταγμα covenant
αἰώνιον αιωνιος eternal; of ages
24:5
וְ wᵊ וְ and
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
חָנְפָ֖ה ḥānᵊfˌā חנף alienate
תַּ֣חַת tˈaḥaṯ תַּחַת under part
יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit
כִּֽי־ kˈî- כִּי that
עָבְר֤וּ ʕāvᵊrˈû עבר pass
תֹורֹת֙ ṯôrˌōṯ תֹּורָה instruction
חָ֣לְפוּ ḥˈālᵊfû חלף come after
חֹ֔ק ḥˈōq חֹק portion
הֵפֵ֖רוּ hēfˌērû פרר break
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
24:5. et terra interfecta est ab habitatoribus suis quia transgressi sunt leges mutaverunt ius dissipaverunt foedus sempiternum
And the earth is infected by the inhabitants thereof: because they have transgressed the laws, they have changed the ordinance, they have broken the everlasting covenant.
24:5. And the earth was corrupted by its inhabitants. For they have transgressed the laws, they have changed the ordinance, they have dissipated the everlasting covenant.
24:5. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Преступили законы, т. е. данные всему человечеству предания (Быт 9:4: и сл.) и голос своей совести (Рим 2:14).
Adam Clarke: Commentary on the Bible - 1831
24:5: The laws "The law" - תורה torah, singular: so read the Septuagint, Syriac, and Chaldee.
Albert Barnes: Notes on the Bible - 1834
24:5: The earth also is defiled under the inhabitants thereof - The statements in this verse are given as a reason why the curse had been pronounced against them, and why these calamities had come upon them, Isa 24:6. The first reason is, that the very earth become polluted by their crimes. This phrase may denote that injustice and cruelty pRev_ailed to such an extent that the very earth was stained with gore, and covered with blood under the guilty population. So the phrase is used in Num 33:33; Psa 106:38. Or it may mean in general that the wickedness of the people was great, and was accumulating, and the very earth under them was polluted by sustaining such a population. But the former is probably the correct interpretation.
Changed the ordinance - Or, the statute (חק chô q). This word, from חקק châ qaq, to engrave, and then to make or institute a law or an ordinance, is usually applied to the positive statutes appointed by Moses. The word statute accurately expresses the idea. These they had changed by introducing new statutes, and had in fact, if not in form, repealed the laws of Moses, and introduced others.
Broken the everlasting covenant - The word 'covenant' here is evidently used, as it is often, in the sense of law. By the term 'everlasting covenant,' Vitringa correctly supposes is denoted the laws of nature, the immutable laws of justice and right, which are engraven on the conscience, and which are inflexible and perpetual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: defiled: Gen 3:17, Gen 3:18, Gen 6:11-13; Lev 18:24-28, Lev 20:22; Num 35:33, Num 35:34; Ch2 33:9; Psa 106:36-39; Jer 3:1, Jer 3:2; Eze 7:20-24, Eze 22:24-31; Mic 2:10; Rom 8:20, Rom 8:21
because: Isa 1:2-5, Isa 50:1, Isa 59:1-3, Isa 59:12-15; Deu 32:15, Deu 32:20; 2Kings 17:7-23, Kg2 22:13-17; Kg2 23:26, Kg2 23:27; Ezr 9:6, Ezr 9:7; Eze 20:13, Eze 20:24; Dan 9:5, Dan 9:10
changed: Jos 24:25; Dan 7:25; Mar 7:7-9; Luk 1:6; Heb 9:1
broken: Psa 55:5; Gen 17:13, Gen 17:14; Sa2 23:5; Psa 105:10; Jer 50:5; Eze 37:26; Heb 13:20
Geneva 1599
24:5 The earth (c) also is defiled under its inhabitants; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.
(c) That is, does not give her fruit for the sin of the people, whom the earth deceived of their nourishment because they deceived God of his honour.
John Gill
24:5 The earth also is defiled under the inhabitants of it,.... Or, "and the earth"; or, "for the earth is defiled" (q); and so it is a reason why it is emptied and spoiled, because polluted and corrupted with the fornication of the whore of Rome, with her idolatries and superstitions, with which the inhabitants of the earth are defiled; or with her rapine and violence, cruelties, bloodshed, and murders; for blood defiles a land, Num 35:33 all which are committed by the inhabitants of the earth, subject to the see of Rome, by reason of which it may be said to be corrupted or defiled; so the phrase may be interpreted "for", or "because of the inhabitants of it": thus Jarchi and Kimchi, because of their wickedness and impieties; see Rev_ 11:18 or, "the earth is deceitful" (r), or plays the hypocrite; promising and showing as if it would bring forth fruit, and brings forth none, but is barren and unfruitful, because of the sins of the inhabitants of it; see Rev_ 18:14,
because they have transgressed the laws; of God and man, as antichrist and his followers have done; who is that wicked that "lawless one", that sets up himself above laws, and takes upon him to dispense with the laws of God and man, Th2 2:4 and in innumerable instances has transgressed both, casting all contempt upon them, and bidding all defiance to them, as being not at all bound and obliged by them:
changed the ordinance; or "ordinances"; the singular for the plural, a collective word; the ordinances of divine revelation, of the Gospel dispensation, those of baptism, and the Lord's supper; the former of these is changed, both as to subjects and mode, from adult baptism to infant baptism, from immersion to aspersion; and the latter, in it the bread and wine are pretended to be changed into the very body and blood of Christ, and is only given in one kind to the laity, and made a real sacrifice of, when its end and use are only to commemorate the one sacrifice already offered up; moreover, by the "ordinance" may be meant the Scriptures, which are the "the rule of judgment"; which antichrist has most miserably perverted, and has changed and altered the sense of them; taking upon him to be the infallible interpreter of them, and judge of all controversies, forbidding the reading of them to the people, and setting up his own decrees, definitions, and determinations, above them; and is "that throne of iniquity, that frameth mischief, by a law", or ordinance, of his own making, and which he puts in the room of the divine law or ordinance, Ps 94:20 where the same word is used as here; and he is that little horn, that thought to change times and laws, Dan 7:25,
broken the everlasting covenant; not the eternal law of nature, nor the everlasting covenant of circumcision, or that made with Israel on mount Sinai; but the new covenant, or the administration of the covenant of grace under the Gospel dispensation, which is to last to the end of time, and lies in the ministration of the word, and administration of ordinances; which antichrist has done all that in his power lies to break, make null and void, by corrupting the word, and changing the ordinances, and setting up his own institutions above them, and against them.
(q) "et terra", V. L. "nam terra", Piscator. (r) "hypocrita est", Montanus, Tigurine version.
John Wesley
24:5 Defiled - By the wickedness of its people. The laws - The laws of God. Ordinance - God's ordinances concerning his worship and service; the singular being put for the plural. Covenant - The covenant made between God and Abraham, and all his posterity, which was everlasting, both on God's part, who, upon the conditions therein expressed, engaged himself to be a God to them and to their seed forever; and on Israel's part, who were obliged thereby to constant and perpetual obedience thro' all generations.
Robert Jamieson, A. R. Fausset and David Brown
24:5 earth--rather, "the land."
defiled under . . . inhabitants--namely, with innocent blood (Gen 4:11; Num 35:33; Ps 106:38).
laws . . . ordinance . . . everlasting covenant--The moral laws, positive statutes, and national covenant designed to be for ever between God and them.
24:624:6: Վասն այսորիկ նզո՛վք կերիցեն զերկիր. զի մեղան բնակիչք նորա. վասն այսորիկ տնա՛նկք եղիցին բնակիչք նորա, եւ մնասցեն մարդք սակաւաւորք[9835]։ [9835] Ոմանք. Վասն այնորիկ տնանկք... մարդիկ սակաւաւորք։
6 Նզովքը պիտի ճարակի երկիրը, որովհետեւ նրա բնակիչները մեղք գործեցին: Դրա համար էլ նրա բնակիչները տնանկ պիտի դառնան, եւ սակաւաթիւ մարդիկ են կենդանի մնալու:
6 Այս պատճառով նզովուեցաւ երկիրը Ու անոր մէջ բնակողները իրենց յանցանքին պատիժը կրեցին, Որուն համար երկրին բնակիչները այրեցան Ու քիչ մարդիկ մնացին։
Վասն այսորիկ նզովք [338]կերիցեն զերկիր, զի մեղան բնակիչք նորա. վասն այսորիկ [339]տնանկք եղիցին`` բնակիչք նորա, եւ մնասցեն մարդք սակաւաւորք:

24:6: Վասն այսորիկ նզո՛վք կերիցեն զերկիր. զի մեղան բնակիչք նորա. վասն այսորիկ տնա՛նկք եղիցին բնակիչք նորա, եւ մնասցեն մարդք սակաւաւորք[9835]։
[9835] Ոմանք. Վասն այնորիկ տնանկք... մարդիկ սակաւաւորք։
6 Նզովքը պիտի ճարակի երկիրը, որովհետեւ նրա բնակիչները մեղք գործեցին: Դրա համար էլ նրա բնակիչները տնանկ պիտի դառնան, եւ սակաւաթիւ մարդիկ են կենդանի մնալու:
6 Այս պատճառով նզովուեցաւ երկիրը Ու անոր մէջ բնակողները իրենց յանցանքին պատիժը կրեցին, Որուն համար երկրին բնակիչները այրեցան Ու քիչ մարդիկ մնացին։
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24:624:6 За то проклятие поедает землю, и несут наказание живущие на ней; за то сожжены обитатели земли, и немного осталось людей.
24:6 διὰ δια through; because of τοῦτο ουτος this; he ἀρὰ αρα.1 cursing; curse ἔδεται εσθιω eat; consume τὴν ο the γῆν γη earth; land ὅτι οτι since; that ἡμάρτοσαν αμαρτανω sin οἱ ο the κατοικοῦντες κατοικεω settle αὐτήν αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he πτωχοὶ πτωχος bankrupt; beggarly ἔσονται ειμι be οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in τῇ ο the γῇ γη earth; land καὶ και and; even καταλειφθήσονται καταλειπω leave behind; remain ἄνθρωποι ανθρωπος person; human ὀλίγοι ολιγος few; sparse
24:6 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus אָלָה֙ ʔālˌā אָלָה curse אָ֣כְלָה ʔˈāḵᵊlā אכל eat אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וַֽ wˈa וְ and יֶּאְשְׁמ֖וּ yyešᵊmˌû אשׁם do wrong יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit בָ֑הּ vˈāh בְּ in עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus חָרוּ֙ ḥārˌû חרה diminish יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וְ wᵊ וְ and נִשְׁאַ֥ר nišʔˌar שׁאר remain אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man מִזְעָֽר׃ mizʕˈār מִזְעָר trifle
24:6. propter hoc maledictio vorabit terram et peccabunt habitatores eius ideoque insanient cultores eius et relinquentur homines pauciTherefore shall a curse devour the earth, and the inhabitants thereof shall sin: and therefore they that dwell therein shall be mad, and few men shall be left.
6. Therefore hath the curse devoured the earth, and they that dwell therein are found guilty: therefore the inhabitants of the earth are burned, and few men left.
24:6. Because of this, a curse will devour the earth, and its inhabitants will sin. And for this reason, its caretakers will become crazed, and few men will be left behind.
24:6. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.
Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left:

24:6 За то проклятие поедает землю, и несут наказание живущие на ней; за то сожжены обитатели земли, и немного осталось людей.
24:6
διὰ δια through; because of
τοῦτο ουτος this; he
ἀρὰ αρα.1 cursing; curse
ἔδεται εσθιω eat; consume
τὴν ο the
γῆν γη earth; land
ὅτι οτι since; that
ἡμάρτοσαν αμαρτανω sin
οἱ ο the
κατοικοῦντες κατοικεω settle
αὐτήν αυτος he; him
διὰ δια through; because of
τοῦτο ουτος this; he
πτωχοὶ πτωχος bankrupt; beggarly
ἔσονται ειμι be
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
καταλειφθήσονται καταλειπω leave behind; remain
ἄνθρωποι ανθρωπος person; human
ὀλίγοι ολιγος few; sparse
24:6
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
אָלָה֙ ʔālˌā אָלָה curse
אָ֣כְלָה ʔˈāḵᵊlā אכל eat
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וַֽ wˈa וְ and
יֶּאְשְׁמ֖וּ yyešᵊmˌû אשׁם do wrong
יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit
בָ֑הּ vˈāh בְּ in
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
חָרוּ֙ ḥārˌû חרה diminish
יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וְ wᵊ וְ and
נִשְׁאַ֥ר nišʔˌar שׁאר remain
אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ man
מִזְעָֽר׃ mizʕˈār מִזְעָר trifle
24:6. propter hoc maledictio vorabit terram et peccabunt habitatores eius ideoque insanient cultores eius et relinquentur homines pauci
Therefore shall a curse devour the earth, and the inhabitants thereof shall sin: and therefore they that dwell therein shall be mad, and few men shall be left.
24:6. Because of this, a curse will devour the earth, and its inhabitants will sin. And for this reason, its caretakers will become crazed, and few men will be left behind.
24:6. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Проклятие поедает, т. е. гнев Божий действует, как всепожирающий огонь.

Зато сожжены - возможно правильнее, по Condamin'y - истреблены.
Adam Clarke: Commentary on the Bible - 1831
24:6: Are burned "Are destroyed" - For חרו charu, read חרבו charebu. See the Septuagint, Syriac, Chaldee and Symmachus.
Albert Barnes: Notes on the Bible - 1834
24:6: Therefore hath the curse devoured - Eaten it up; a figurative expression that is common in the Scriptures, denoting that the desolation is widespread and ruinous.
Are burned - (חרוּ châ rû). Instead of this reading, Lowth proposes to read: חרבוּ châ rebû 'Are destroyed.' The Septuagint reads it, 'Therefore the inhabitants of the land shall be poor.' The Syriac, 'The inhabitants of the land shall be slain.' But there is no authority from the manuscripts to change the text as proposed by Lowth, Nor is it necessary. The prophet does not mean that the inhabitants of the land were consumed by fire. The expression is evidently figurative. He is speaking of the effect of wrath or the curse, and that effect is often described in the Scriptures as burning, or consuming, as a fire does. The sense is, that the inhabitants of the land are brought under the withering, burning, consuming effect of that wrath; and the same effects are produced by it as are seen when a fire runs over a field or a forest. Hence, the word here used (חרה châ râ h, "to burn, to be kindled") is often used in connection with wrath, to denote burning or raging anger. Exo 22:23 : 'His anger burns.' Gen 30:2 : 'And the anger of Jacob was kindled against Rachel; Gen 44:18; Job 27:2-3; Job 42:7; Gen 31:6 : 'His anger was kindled.' Psa 37:1, Psa 37:7-8; Pro 24:19 Compare Job 30:30 :
My skin is black upon me,
And my bones are burnt with heat.
The sense is, that the inhabitants of the land were wasted away under the wrath of God, so that few were left; as the trees of the forest are destroyed before a raging fire.
And few men are left - This was literally true after the invasion of the land by the Chaldeans Kg2 24:14-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: hath: Isa 42:24, Isa 42:25; Deu 28:15-20, Deu 29:22-28, Deu 30:18, Deu 30:19; Jos 23:15, Jos 23:16; Zac 5:3, Zac 5:4; Mal 2:2, Mal 3:9, Mal 4:1, Mal 4:6; Mat 27:25
and few: Lev 26:22; Deu 4:27, Deu 28:62; Eze 5:3; Mat 7:14; Rom 9:27; Pe2 3:10
Geneva 1599
24:6 Therefore hath the (d) curse devoured the earth, and they that dwell in it are desolate: therefore the inhabitants of the earth are (e) burned, and few men left.
(d) Written in the law, as in (Lev 26:14; Deut 28:16) thus the prophets used to apply particularly the menaces and promises which are general in the law.
(e) With heat and drought, or else that they were consumed with the fire of God's wrath.
John Gill
24:6 Therefore hath the curse devoured the earth,.... The inhabitants of it, and the fruits upon it, alluding to the earth being cursed for the sin of man, when it brought forth briers and thorns; this may denote the seven vials of God's wrath poured upon the earth, or the antichristian states. Some, by the curse, understand perjury or false swearing; so the Targum,
"therefore, because of perjury (or a false oath) the earth is become a desert;''
of which popes, and Popish princes, cardinals, priests, Jesuits, &c. have been notoriously guilty:
and they that dwell therein are desolate: for want of houses, cities and towns being destroyed by war; or through famine, for want of provisions, the earth being cursed for their sins: or the words may be rendered, "for they that dwell therein are guilty" (s); of idolatry, bloodshed, perjury, thefts, sorcery, and all other abominations, Rev_ 9:20,
therefore the inhabitants of the earth are burned; their cities burnt with fire, and particularly the city of Rome; or their persons, their bodies burnt with burning fevers, and pestilential diseases; and their minds with envy, fury, and madness: this may be the same with the fourth vial poured upon the sun, when men will be scorched with fire and great heat, and blaspheme, Rev_ 16:8. The Vulgate Latin version here renders it, "shall be mad"; through the wrath of God poured out upon them:
and few men left; but what shall be consumed by fire or sword, by famine or pestilence, or by one or other of the vials; and those that remain shall be frightened, and give glory to the God of heavens Rev_ 11:13.
(s) Sept. "peccabunt", V. L. "quia deliquerunt", Tigurine version; "rei aguntur, sive luunt", Cocceius.
John Wesley
24:6 The curse - The curse of God threatened to transgressors. Burned - Are consumed by the wrath of God, which is commonly compared to fire.
Robert Jamieson, A. R. Fausset and David Brown
24:6 earth--the land.
burned--namely, with the consuming wrath of heaven: either internally, as in Job 30:30 [ROSENMULLER]; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doomed land (so Joel 1:10, Joel 1:12), [MAURER].
24:724:7: Սո՛ւգ առցէ գինի, սո՛ւգ առցէ այգի. յոգո՛ց հանցեն ամենայն խրախճանք յանձինս իւրեանց։
7 Պիտի սգայ գինին, պիտի սգայ այգին, խրախճանքով տարուածները բոլորը հոգոց պիտի հանեն:
7 Նոր գինին սուգ կը բռնէ, որթատունկը կը նուաղի Եւ բոլոր ուրախ եղողները կը հառաչեն։
Սուգ առցէ [340]գինի, սուգ առցէ այգի, յոգւոց հանցեն ամենայն խրախճանք յանձինս իւրեանց:

24:7: Սո՛ւգ առցէ գինի, սո՛ւգ առցէ այգի. յոգո՛ց հանցեն ամենայն խրախճանք յանձինս իւրեանց։
7 Պիտի սգայ գինին, պիտի սգայ այգին, խրախճանքով տարուածները բոլորը հոգոց պիտի հանեն:
7 Նոր գինին սուգ կը բռնէ, որթատունկը կը նուաղի Եւ բոլոր ուրախ եղողները կը հառաչեն։
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24:724:7 Плачет сок грозда; болит виноградная лоза; воздыхают все веселившиеся сердцем.
24:7 πενθήσει πενθεω sad οἶνος οινος wine πενθήσει πενθεω sad ἄμπελος αμπελος vine στενάξουσιν στεναζω groan πάντες πας all; every οἱ ο the εὐφραινόμενοι ευφραινω celebrate; cheer τὴν ο the ψυχήν ψυχη soul
24:7 אָבַ֥ל ʔāvˌal אבל mourn תִּירֹ֖ושׁ tîrˌôš תִּירֹושׁ wine אֻמְלְלָה־ ʔumlᵊlā- אמל wither גָ֑פֶן ḡˈāfen גֶּפֶן vine נֶאֶנְח֖וּ neʔenḥˌû אנח gasp כָּל־ kol- כֹּל whole שִׂמְחֵי־ śimḥê- שָׂמֵחַ joyful לֵֽב׃ lˈēv לֵב heart
24:7. luxit vindemia infirmata est vitis ingemuerunt omnes qui laetabantur cordeThe vintage hath mourned, the vine hath languished away, all the merry have sighed.
7. The new wine mourneth, the vine languisheth, all the merryhearted do sigh.
24:7. The vintage has mourned. The vine has languished. All those who were rejoicing in their hearts have groaned.
24:7. The new wine mourneth, the vine languisheth, all the merryhearted do sigh.
The new wine mourneth, the vine languisheth, all the merryhearted do sigh:

24:7 Плачет сок грозда; болит виноградная лоза; воздыхают все веселившиеся сердцем.
24:7
πενθήσει πενθεω sad
οἶνος οινος wine
πενθήσει πενθεω sad
ἄμπελος αμπελος vine
στενάξουσιν στεναζω groan
πάντες πας all; every
οἱ ο the
εὐφραινόμενοι ευφραινω celebrate; cheer
τὴν ο the
ψυχήν ψυχη soul
24:7
אָבַ֥ל ʔāvˌal אבל mourn
תִּירֹ֖ושׁ tîrˌôš תִּירֹושׁ wine
אֻמְלְלָה־ ʔumlᵊlā- אמל wither
גָ֑פֶן ḡˈāfen גֶּפֶן vine
נֶאֶנְח֖וּ neʔenḥˌû אנח gasp
כָּל־ kol- כֹּל whole
שִׂמְחֵי־ śimḥê- שָׂמֵחַ joyful
לֵֽב׃ lˈēv לֵב heart
24:7. luxit vindemia infirmata est vitis ingemuerunt omnes qui laetabantur corde
The vintage hath mourned, the vine hath languished away, all the merry have sighed.
7. The new wine mourneth, the vine languisheth, all the merryhearted do sigh.
24:7. The vintage has mourned. The vine has languished. All those who were rejoicing in their hearts have groaned.
24:7. The new wine mourneth, the vine languisheth, all the merryhearted do sigh.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-13. На земле прекратилось всякое веселье и оставшиеся в небольшом числе жители, при виде своих опустошенных городов, могут только плакать. Виноград, из которого можно приготовлять прекрасное вино, пропадает даром - никто не хочет уже заниматься этим делом!

Плачет сок грозда, т. е. созревшие ягоды виноградные обламываются, падают и сок течет по земле.

Болит, т. е. пропадает.
Albert Barnes: Notes on the Bible - 1834
24:7: The new wine languisheth - The new wine (תירושׁ tı̂ yrô sh), denotes properly must, or wine that was newly expressed from the grape, and that was not fermented, usually translated 'new wine,' or 'sweet wine.' The expression here is poetic. The wine languishes or mourns because there are none to drink it; it is represented as grieved because it does not perform its usual office of exhilarating the heart, and the figure is thus an image of the desolation of the land.
The vine languisheth - It is sickly and unfruitful, because there are none to cultivate it as formerly. The idea is, that all nature sympathizes in the general calamity.
All the merry-hearted - Probably the reference is mainly to those who were once made happy at the plenteous feast, and at the splendid entertainments where wine abounded. They look now upon the widespread desolation of the land, and mourn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: Isa 16:8, Isa 16:10, Isa 32:9-13; Hos 9:1, Hos 9:2; Joe 1:10-12
John Gill
24:7 The new wine mourneth,.... For want men to drink it, or because spilled by the enemy; or the inhabitants of the land mourn for want of it, not having their vintages as usual:
the vine languisheth; or is sickly, and so barren and unfruitful, does not bring forth its clusters of grapes as it used to do; there being none to prune it, and take care of it, and being trodden down by hostile forces. The Targum is,
"all that drink wine shall mourn, because the vines are broken down.''
So the Romish harlot, and those that have drank of the wine of her fornication, and have lived deliciously, shall have, in one hour, death, and mourning, and famine, Rev_ 18:7,
all the merryhearted do sigh; such, whose hearts wine has formerly made glad, shall now sigh for want of it; and such who have lived deliciously with the whore of Rome, and have had many a merry bout with her, shall now bewail her, and lament for her, when she shall be utterly burnt with fire, Rev_ 18:9.
John Wesley
24:7 Mourneth - Because there are none to drink it. Grief is ascribed to senseless creatures by a figure usual in all authors. Languisheth - Because there are no people left to dress it, or gather its grapes. The merry - hearted - That made their hearts merry with wine.
Robert Jamieson, A. R. Fausset and David Brown
24:7 mourneth--because there are none to drink it [BARNES]. Rather, "is become vapid" [HORSLEY].
languisheth--because there are none to cultivate it now.
24:824:8: Լռեցի՛ն ուրախութիւնք թմբկաց, լռեցին հպարտութիւնք եւ մեծութիւնք ամպարշտաց. լռեցին ձայնք քնարաց.
8 Թմբուկների ցնծութիւնը դադարեց, ամբարիշտների հպարտութիւնն ու մեծութիւնը տեղի տուեցին, քնարների ձայները լռեցին:
8 Թմբուկներուն ցնծութիւնը կը դադարի, Ուրախութիւն ընողներուն աղաղակը կը կտրի, Քնարին ցնծութիւնը կը դադրի։
Լռեցին ուրախութիւնք թմբկաց, լռեցին [341]հպարտութիւնք եւ մեծութիւնք ամպարշտաց``, լռեցին ձայնք քնարաց:

24:8: Լռեցի՛ն ուրախութիւնք թմբկաց, լռեցին հպարտութիւնք եւ մեծութիւնք ամպարշտաց. լռեցին ձայնք քնարաց.
8 Թմբուկների ցնծութիւնը դադարեց, ամբարիշտների հպարտութիւնն ու մեծութիւնը տեղի տուեցին, քնարների ձայները լռեցին:
8 Թմբուկներուն ցնծութիւնը կը դադարի, Ուրախութիւն ընողներուն աղաղակը կը կտրի, Քնարին ցնծութիւնը կը դադրի։
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24:824:8 Прекратилось веселье с тимпанами; умолк шум веселящихся; затихли звуки гуслей;
24:8 πέπαυται παυω stop εὐφροσύνη ευφροσυνη celebration τυμπάνων τυμπανον stop αὐθάδεια αυθαδεια and; even πλοῦτος πλουτος wealth; richness ἀσεβῶν ασεβης irreverent πέπαυται παυω stop φωνὴ φωνη voice; sound κιθάρας κιθαρα harp
24:8 שָׁבַת֙ šāvˌaṯ שׁבת cease מְשֹׂ֣ושׂ mᵊśˈôś מָשֹׂושׂ joy תֻּפִּ֔ים tuppˈîm תֹּף tambourine חָדַ֖ל ḥāḏˌal חדל cease שְׁאֹ֣ון šᵊʔˈôn שָׁאֹון roar עַלִּיזִ֑ים ʕallîzˈîm עַלִּיז rejoicing שָׁבַ֖ת šāvˌaṯ שׁבת cease מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy כִּנֹּֽור׃ kinnˈôr כִּנֹּור cither
24:8. cessavit gaudium tympanorum quievit sonitus laetantium conticuit dulcedo citharaeThe mirth of timbrels hath ceased, the noise of them that rejoice is ended, the melody of the harp is silent.
8. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.
24:8. The gladness of the drums has ceased. The sound of rejoicing has quieted. The sweetness of stringed instruments has been silenced.
24:8. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.
The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth:

24:8 Прекратилось веселье с тимпанами; умолк шум веселящихся; затихли звуки гуслей;
24:8
πέπαυται παυω stop
εὐφροσύνη ευφροσυνη celebration
τυμπάνων τυμπανον stop
αὐθάδεια αυθαδεια and; even
πλοῦτος πλουτος wealth; richness
ἀσεβῶν ασεβης irreverent
πέπαυται παυω stop
φωνὴ φωνη voice; sound
κιθάρας κιθαρα harp
24:8
שָׁבַת֙ šāvˌaṯ שׁבת cease
מְשֹׂ֣ושׂ mᵊśˈôś מָשֹׂושׂ joy
תֻּפִּ֔ים tuppˈîm תֹּף tambourine
חָדַ֖ל ḥāḏˌal חדל cease
שְׁאֹ֣ון šᵊʔˈôn שָׁאֹון roar
עַלִּיזִ֑ים ʕallîzˈîm עַלִּיז rejoicing
שָׁבַ֖ת šāvˌaṯ שׁבת cease
מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy
כִּנֹּֽור׃ kinnˈôr כִּנֹּור cither
24:8. cessavit gaudium tympanorum quievit sonitus laetantium conticuit dulcedo citharae
The mirth of timbrels hath ceased, the noise of them that rejoice is ended, the melody of the harp is silent.
24:8. The gladness of the drums has ceased. The sound of rejoicing has quieted. The sweetness of stringed instruments has been silenced.
24:8. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:8: The mirth, etc. - שאון sheon, the noise. גאון geon, the pride, is the reading of three of De Rossi's MSS., with the Septuagint and Arabic.
Albert Barnes: Notes on the Bible - 1834
24:8: The mirth of tabrets - The joy and exultation which is produced by tabrets. On the words 'tabret' (תף tô ph) and 'harp' (כנור kinnô r), see the notes at Isa 5:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: Isa 23:15, Isa 23:16; Jer 7:34, Jer 16:9, Jer 25:10; Eze 26:13; Hos 2:11; Rev 18:22
John Gill
24:8 The mirth of tabrets ceaseth,.... Or of drums, and such like musical instruments, used at junketings and jovial feasts. So when Babylon is fallen, the voice of harpers and musicians, and of pipers and trumpeters, shall be heard no more therein, Rev_ 18:22,
the noise of them that rejoice endeth; the tumultuous noise of revelling persons at feasts and banquets, at marriages, and such like seasons; and so it is said, that when Babylon is destroyed, the voice of the bridegroom and the bride shall be heard no more at all therein, or the joy expressed on such occasions by their friends and companions, Rev_ 18:23,
the joy of the harp ceaseth; an instrument of music used on joyful occasions; the voice of harpers is particularly mentioned in Rev_ 18:22.
John Wesley
24:8 Tabrets - Which they used in their feasts. The noise - The word properly signifies a confused clamour, such as drunken men make.
Robert Jamieson, A. R. Fausset and David Brown
24:8 (Rev_ 18:22).
24:924:9: յամօ՛թ եղեն եւ ո՛չ ըմպէին գինի. դառնացաւ ցքի ըմպելեաց։
9 Խմողներն ամօթահար եղան ու այլեւս գինի չէին խմում, օղին դառնութեան փոխուեց նրանց համար:
9 Երգով գինի պիտի չխմեն. Ցքին խմողներուն դառն պիտի ըլլայ։
[342]յամօթ եղեն եւ ոչ ըմպէին`` գինի, դառնացաւ ցքի ըմպելեաց:

24:9: յամօ՛թ եղեն եւ ո՛չ ըմպէին գինի. դառնացաւ ցքի ըմպելեաց։
9 Խմողներն ամօթահար եղան ու այլեւս գինի չէին խմում, օղին դառնութեան փոխուեց նրանց համար:
9 Երգով գինի պիտի չխմեն. Ցքին խմողներուն դառն պիտի ըլլայ։
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24:924:9 уже не пьют вина с песнями; горька сикера для пьющих ее.
24:9 ᾐσχύνθησαν αισχυνω shame; ashamed οὐκ ου not ἔπιον πινω drink οἶνον οινος wine πικρὸν πικρος bitter ἐγένετο γινομαι happen; become τὸ ο the σικερα σικερα beer; fermented liquor τοῖς ο the πίνουσιν πινω drink
24:9 בַּ ba בְּ in † הַ the שִּׁ֖יר ššˌîr שִׁיר song לֹ֣א lˈō לֹא not יִשְׁתּוּ־ yištû- שׁתה drink יָ֑יִן yˈāyin יַיִן wine יֵמַ֥ר yēmˌar מרר be bitter שֵׁכָ֖ר šēḵˌār שֵׁכָר strong drink לְ lᵊ לְ to שֹׁתָֽיו׃ šōṯˈāʸw שׁתה drink
24:9. cum cantico non bibent vinum amara erit potio bibentibus illamThey shall not drink wine with a song: the drink shall be bitter to them that drink it.
9. They shall not drink wine with a song; strong drink shall be bitter to them that drink it.
24:9. They will not drink wine with a song. The drink will be bitter to those who drink it.
24:9. They shall not drink wine with a song; strong drink shall be bitter to them that drink it.
They shall not drink wine with a song; strong drink shall be bitter to them that drink it:

24:9 уже не пьют вина с песнями; горька сикера для пьющих ее.
24:9
ᾐσχύνθησαν αισχυνω shame; ashamed
οὐκ ου not
ἔπιον πινω drink
οἶνον οινος wine
πικρὸν πικρος bitter
ἐγένετο γινομαι happen; become
τὸ ο the
σικερα σικερα beer; fermented liquor
τοῖς ο the
πίνουσιν πινω drink
24:9
בַּ ba בְּ in
הַ the
שִּׁ֖יר ššˌîr שִׁיר song
לֹ֣א lˈō לֹא not
יִשְׁתּוּ־ yištû- שׁתה drink
יָ֑יִן yˈāyin יַיִן wine
יֵמַ֥ר yēmˌar מרר be bitter
שֵׁכָ֖ר šēḵˌār שֵׁכָר strong drink
לְ lᵊ לְ to
שֹׁתָֽיו׃ šōṯˈāʸw שׁתה drink
24:9. cum cantico non bibent vinum amara erit potio bibentibus illam
They shall not drink wine with a song: the drink shall be bitter to them that drink it.
24:9. They will not drink wine with a song. The drink will be bitter to those who drink it.
24:9. They shall not drink wine with a song; strong drink shall be bitter to them that drink it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
24:9: Strong drink "Palm wine" - This is the proper meaning of the word שכר shechar, σικερα. See note on Isa 5:11. All enjoyment shall cease: the sweetest wine shall become bitter to their taste.
Albert Barnes: Notes on the Bible - 1834
24:9: drink wine with a song - That is, accompanied with a song, as the usual mode was in their feasts.
Strong drink - On the word שׁכר shê kā r see the note at Isa 5:11.
Shall be bitter ... - They shall cease to find pleasure in it in consequence of the general calamitics that have come upon the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Isa 5:11, Isa 5:12; Psa 69:12; Ecc 9:7; Amo 6:5-7, Amo 8:3, Amo 8:10; Zac 9:15; Eph 5:18, Eph 5:19
John Gill
24:9 They shall not drink wine with a song,.... They that have wine to drink shall not drink it with that pleasure they have heretofore done; nor shall their drinking be attended with merry songs, such as are sung by drunkards, who, while they are quaffing, are chanting to the sound of the viol, or other musical instruments; see Amos 6:5,
strong drink shall be bitter to them that drink it; they shall have no gust for it, or relish of it, as they formerly had; either through bodily diseases upon themselves, or because of the calamities upon the nations and states in which they dwell: this will be the case of her that says, "I sit a queen, and shall see no sorrow", Rev_ 18:7.
John Wesley
24:9 Bitter - Because of the fears and miseries wherewith it is mixed.
Robert Jamieson, A. R. Fausset and David Brown
24:9 with a song--the usual accompaniment of feasts.
strong drink--(See on Is 5:11). "Date wine" [HORSLEY].
bitter--in consequence of the national calamities.
24:1024:10: Աւերեցա՛ն ամենայն քաղաքք. դրունք ապարանից կարկեցա՛ն, զի ո՛չ ոք էր որ մտանէր[9836]։ [9836] Ոմանք. Քաղաքք ամենայն։
10 Բոլոր քաղաքներն աւերակ դարձան, ապարանքների դռները գոց մնացին, որովհետեւ ներս մտնող չկար:
10 Դատարկ քաղաքը կործանուեցաւ, Ամէն տուն գոցուեցաւ, որպէս զի մարդ մը չմտնէ։
[343]Աւերեցան ամենայն քաղաքք, դրունք ապարանից կարկեցան, զի ոչ ոք էր որ մտանէր:

24:10: Աւերեցա՛ն ամենայն քաղաքք. դրունք ապարանից կարկեցա՛ն, զի ո՛չ ոք էր որ մտանէր[9836]։
[9836] Ոմանք. Քաղաքք ամենայն։
10 Բոլոր քաղաքներն աւերակ դարձան, ապարանքների դռները գոց մնացին, որովհետեւ ներս մտնող չկար:
10 Դատարկ քաղաքը կործանուեցաւ, Ամէն տուն գոցուեցաւ, որպէս զի մարդ մը չմտնէ։
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24:1024:10 Разрушен опустевший город, все домы заперты, нельзя войти.
24:10 ἠρημώθη ερημοω desolate; desert πᾶσα πας all; every πόλις πολις city κλείσει κλειω shut οἰκίαν οικια house; household τοῦ ο the μὴ μη not εἰσελθεῖν εισερχομαι enter; go in
24:10 נִשְׁבְּרָ֖ה nišbᵊrˌā שׁבר break קִרְיַת־ qiryaṯ- קִרְיָה town תֹּ֑הוּ tˈōhû תֹּהוּ emptiness סֻגַּ֥ר suggˌar סגר close כָּל־ kol- כֹּל whole בַּ֖יִת bˌayiṯ בַּיִת house מִ mi מִן from בֹּֽוא׃ bbˈô בוא come
24:10. adtrita est civitas vanitatis clausa est omnis domus nullo introeunteThe city of vanity is broken down, every house is shut up, no man cometh in.
10. The city of confusion is broken down: every house is shut up, that no man may come in.
24:10. The city of vanity has been worn away. Every house has been closed up; no one enters.
24:10. The city of confusion is broken down: every house is shut up, that no man may come in.
The city of confusion is broken down: every house is shut up, that no man may come in:

24:10 Разрушен опустевший город, все домы заперты, нельзя войти.
24:10
ἠρημώθη ερημοω desolate; desert
πᾶσα πας all; every
πόλις πολις city
κλείσει κλειω shut
οἰκίαν οικια house; household
τοῦ ο the
μὴ μη not
εἰσελθεῖν εισερχομαι enter; go in
24:10
נִשְׁבְּרָ֖ה nišbᵊrˌā שׁבר break
קִרְיַת־ qiryaṯ- קִרְיָה town
תֹּ֑הוּ tˈōhû תֹּהוּ emptiness
סֻגַּ֥ר suggˌar סגר close
כָּל־ kol- כֹּל whole
בַּ֖יִת bˌayiṯ בַּיִת house
מִ mi מִן from
בֹּֽוא׃ bbˈô בוא come
24:10. adtrita est civitas vanitatis clausa est omnis domus nullo introeunte
The city of vanity is broken down, every house is shut up, no man cometh in.
24:10. The city of vanity has been worn away. Every house has been closed up; no one enters.
24:10. The city of confusion is broken down: every house is shut up, that no man may come in.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Город - общее обозначение вместо: города. Пророк, однако, изображает, кажется, прежде всего положение вещей в Палестине.
Albert Barnes: Notes on the Bible - 1834
24:10: The city of confusion - That Jerusalem is here intended there can be no doubt. The name 'city of confusion.' is probably given to it by anticipation of what it would be; that is, as it appeared in prophetic vision to Isaiah (see the note at Isa 1:1). He gave to it a name that would describe its state when these calamities should have come upon it. The word rendered 'confusion' (תהו tô hû) does not denote disorder or anarchy, but is a word expressive of emptiness, vanity, destitution of form, waste. It occurs Gen 1:2 : 'And the earth was without form.' In Job 26:7, it is rendered 'the empty place;' in Sa1 12:21; Isa 45:18-19, 'in vain;' and usually 'emptiness,' 'vanity', 'confusion' (see Isa 24:10; Isa 40:17; Isa 41:29). In Job 12:24; Psa 107:40, it denotes a wilderness. Here it means that the city would be desolate, empty, and depopulated.
Is broken down - Its walls and dwellings are in ruins.
Every house is shut up - That is, either because every man, fearful of danger, would fasten his doors so that enemies could not enter; or more probably, the entrance to every house would be so obstructed by ruins as to render it impossible to enter it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: city: Isa 24:12, Isa 25:2, Isa 27:10, Isa 32:14, Isa 34:13-15; Kg2 25:4, Kg2 25:9, Kg2 25:10; Jer 39:4, Jer 39:8; Jer 52:7, Jer 52:13, Jer 52:14; Mic 2:13, Mic 3:12; Luk 19:43, Luk 21:24
of confusion: Gen 11:9; Jer 9:25, Jer 9:26; Mat 23:34, Mat 23:35; Rev 11:7, Rev 11:8, Rev 17:5, Rev 17:6, Rev 18:2
Carl Friedrich Keil and Franz Delitzsch
24:10
The world with its pleasure is judged; the world's city is also judged, in which both the world's power and the world's pleasure were concentrated. "The city of tohu is broken to pieces; every house is shut up, so that no man can come in. There is lamentation for wine in the fields; all rejoicing has set; the delight of the earth is banished. What is left of the city is wilderness, and the gate was shattered to ruins. For so will it be within the earth, in the midst of the nations; as at the olive-beating, as at the gleaning, when the vintage is over." The city of tohu (kiryath tōhu): this cannot be taken collectively, as Rosenmller, Arndt, and Drechsler suppose, on account of the annexation of kiryath to tohu, which is turned into a kind of proper name; for can we understand it as referring to Jerusalem, as the majority of commentators have done, including even Schegg and Stier (according to Is 32:13-14), after we have taken "the earth" (hâ'âretz) in the sense of kosmos (the world). It is rather the central city of the world as estranged from God; and it is here designated according to its end, which end will be tohu, as its nature was tohu. Its true nature was the breaking up of the harmony of all divine order; and so its end will be the breaking up of its own standing, and a hurling back, as it were, into the chaos of its primeval beginning. With a very similar significance Rome is called turbida Roma in Persius (i. 5). The whole is thoroughly Isaiah's, even to the finest points: tohu is the same as in Is 29:21; and for the expression מבּוא (so that you cannot enter; namely, on account of the ruins which block up the doorway) compare Is 23:1; Is 7:8; Is 17:1, also Is 5:9; Is 6:11; Is 32:13. The cry or lamentation for the wine out in the fields (Is 24:11; cf., Job 5:10) is the mourning on account of the destruction of the vineyards; the vine, which is one of Isaiah's most favourite symbols, represents in this instance also all the natural sources of joy. In the term ‛ârbâh (rejoicing) the relation between joy and light is presupposed; the sun of joy is set (compare Mic 3:6). What remains of the city בּעיר is partitive, just as בּו in Is 10:22) is shammâh (desolation), to which the whole city has been brought (compare Is 5:9; Is 32:14). The strong gates, which once swarmed with men, are shattered to ruins (yuccath, like Mic 1:7, for yūcath, Ges. 67, Anm. 8; שׁאיּה, ἁπ λεγ, a predicating noun of sequence, as in Is 37:26, "into desolated heaps;" compare Is 6:11, etc., and other passages). In the whole circuit of the earth (Is 6:12; Is 7:22; hâ'âretz is "the earth" here as in Is 10:23; Is 19:24), and in the midst of what was once a crowd of nations (compare Mic 5:6-7), there is only a small remnant of men left. This is the leading thought, which runs through the book of Isaiah from beginning to end, and is figuratively depicted here in a miniature of Is 17:4-6. The state of things produced by the catastrophe is compared to the olive-beating, which fetches down what fruit was left at the general picking, and to the gleaning of the grapes after the vintage has been fully gathered in (câlâh is used here as in Is 10:25; Is 16:4; Is 21:16, etc., viz., "to be over," whereas in Is 32:10 it means to be hopelessly lost, as in Is 15:6). There are no more men in the whole of the wide world than there are of olives and grapes after the principal gathering has taken place. The persons saved belong chiefly, though not exclusively, to Israel (Jn 3:5). The place where they assemble is the land of promise.
Geneva 1599
24:10 The city of (f) confusion is broken down: every house is shut up, that no man may enter.
(f) Which as it was without order so now should it be brought to desolation and confusion: and this was not only meant of Jerusalem, but of all the other wicked cities.
John Gill
24:10 The city of confusion is broken down,.... Or "of vanity", as the Vulgate Latin version; or of "emptiness" or "desolation"; the word is "tohu", used in Gen 1:2 this is to be understood not of Bethel, where one of Jeroboam's calves was, called Bethaven, or "the house of vanity"; nor Samaria, the chief city of the ten tribes; nor Jerusalem; but mystical Babylon, whose name signifies "confusion"; even the city of Rome, in which there is nothing but disorder and irregularity, no truth, justice, or religion; a city of vanity, full of superstition and idolatry, and devoted to ruin and desolation; and will be broke to pieces by the judgments of God, which will come upon it in one hour, Rev_ 18:8,
every house is shut up, that no man may come in: or, "from coming in"; not for fear of the enemy, and to keep him out; but because there are no inhabitants in them, being all destroyed by one means or another, by fire or sword, or famine or pestilence, so that there is none to go in or out.
John Wesley
24:10 The city - Jerusalem, and other cities; for the singular word may be here taken collectively. A city of confusion or disorder, breaking all the laws and orders which God had established among them. Shut up - Because the inhabitants are either dead, or gone into captivity.
Robert Jamieson, A. R. Fausset and David Brown
24:10 city of confusion--rather, "desolation." What Jerusalem would be; by anticipation it is called so. HORSLEY translates, "The city is broken down; it is a ruin."
shut up--through fear; or rather, "choked up by ruins."
24:1124:11: Ողբացէ՛ք ՚ի վերայ գինւոյ ընդ ամենայն տեղիս. լռեա՛ց ամենայն ուրախութիւն. պարտեցա՛ւ ուրախութիւն երկրի[9837]։ [9837] Ոմանք յաւելուն. Պարտեցաւ ամենայն ուրախութիւն։
11 Ամէն, ամէն տեղ գինու վրա՛յ ողբացէք. ամէն ուրախութիւն լռեց, վերացաւ ողջ երկրի ցնծութիւնը:
11 Փողոցներուն մէջ գինիի համար աղաղակ կայ. Ամէն ուրախութիւն լռեց, Երկրին ցնծութիւնը վերցուեցաւ։
Ողբացէք ի վերայ գինւոյ ընդ ամենայն տեղիս. լռեաց`` ամենայն ուրախութիւն, պարտեցաւ ամենայն ուրախութիւն երկրի:

24:11: Ողբացէ՛ք ՚ի վերայ գինւոյ ընդ ամենայն տեղիս. լռեա՛ց ամենայն ուրախութիւն. պարտեցա՛ւ ուրախութիւն երկրի[9837]։
[9837] Ոմանք յաւելուն. Պարտեցաւ ամենայն ուրախութիւն։
11 Ամէն, ամէն տեղ գինու վրա՛յ ողբացէք. ամէն ուրախութիւն լռեց, վերացաւ ողջ երկրի ցնծութիւնը:
11 Փողոցներուն մէջ գինիի համար աղաղակ կայ. Ամէն ուրախութիւն լռեց, Երկրին ցնծութիւնը վերցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1124:11 Плачут о вине на улицах; помрачилась всякая радость; изгнано всякое веселье земли.
24:11 ὀλολύζετε ολολυζω howl περὶ περι about; around τοῦ ο the οἴνου οινος wine πανταχῇ πανταχου everywhere πέπαυται παυω stop πᾶσα πας all; every εὐφροσύνη ευφροσυνη celebration τῆς ο the γῆς γη earth; land
24:11 צְוָחָ֥ה ṣᵊwāḥˌā צְוָחָה cry עַל־ ʕal- עַל upon הַ ha הַ the יַּ֖יִן yyˌayin יַיִן wine בַּֽ bˈa בְּ in † הַ the חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside עָֽרְבָה֙ ʕˈārᵊvā ערב become evening כָּל־ kol- כֹּל whole שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy גָּלָ֖ה gālˌā גלה uncover מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:11. clamor erit super vino in plateis deserta est omnis laetitia translatum est gaudium terraeThere shall be a crying for wine in the streets: all mirth is forsaken: the joy of the earth is gone away.
11. There is a crying in the streets because of the wine; all joy is darkened, the mirth of the land is gone.
24:11. There will be a clamor for wine in the streets. All rejoicing has been abandoned. The gladness of the earth has been carried away.
24:11. [There is] a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.
a crying for wine in the streets; all joy is darkened, the mirth of the land is gone:

24:11 Плачут о вине на улицах; помрачилась всякая радость; изгнано всякое веселье земли.
24:11
ὀλολύζετε ολολυζω howl
περὶ περι about; around
τοῦ ο the
οἴνου οινος wine
πανταχῇ πανταχου everywhere
πέπαυται παυω stop
πᾶσα πας all; every
εὐφροσύνη ευφροσυνη celebration
τῆς ο the
γῆς γη earth; land
24:11
צְוָחָ֥ה ṣᵊwāḥˌā צְוָחָה cry
עַל־ ʕal- עַל upon
הַ ha הַ the
יַּ֖יִן yyˌayin יַיִן wine
בַּֽ bˈa בְּ in
הַ the
חוּצֹ֑ות ḥûṣˈôṯ חוּץ outside
עָֽרְבָה֙ ʕˈārᵊvā ערב become evening
כָּל־ kol- כֹּל whole
שִׂמְחָ֔ה śimḥˈā שִׂמְחָה joy
גָּלָ֖ה gālˌā גלה uncover
מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:11. clamor erit super vino in plateis deserta est omnis laetitia translatum est gaudium terrae
There shall be a crying for wine in the streets: all mirth is forsaken: the joy of the earth is gone away.
24:11. There will be a clamor for wine in the streets. All rejoicing has been abandoned. The gladness of the earth has been carried away.
24:11. [There is] a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12-13: На улицах - по переводу Orelli, на полях.

Веселие земли - возможно точнее: веселие с земли. [В Славянском переводе 70-и - Плачитеся о вине всюду, престала есть радость вся земная, отиде вся радость земли. Прим. ред. ]

Что бывает при обивании маслин. Деревья, лишившиеся плодов, служат символом исчезновения обитателей земли (ср. 17:5: и сл.).
Adam Clarke: Commentary on the Bible - 1831
24:11: All joy is darkened "All gladness is passed away" - For ערבה arebah, darkened, read עברה aberah, passed away, transposing a letter. Houbigant, Secker. Five of Dr. Kennicott's and five of De Rossi's MSS., several ancients add כל col, all, after משוש mesos: the Septuagint adds the same word before it.
Albert Barnes: Notes on the Bible - 1834
24:11: There is a crying for wine in the streets - The inhabitants of the city, turned from their dwellings, would cry for wine to alleviate their distress, and to sustain them in their calamity (compare Isa 16:8-10).
All joy is darkened - Is gone, or has departed, like the joyful light at the setting of the sun.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: a crying: Pro 31:6; Hos 7:14; Joe 1:15
all joy: Isa 24:7-9, Isa 8:22, Isa 9:19; Jer 48:33; Lam 5:14, Lam 5:15; Amo 5:16-20; Mat 22:11-13; Luk 16:25
Geneva 1599
24:11 [There is] a crying for wine in the streets; all joy is darkened, the (g) mirth of the land is gone.
(g) Because they did not use God's benefits correctly their pleasures would fail, and they would fall to mourning.
John Gill
24:11 There is a crying for wine in the streets,.... Not to them that have it, to come and sell it, as Kimchi; but for want of it: there shall be a howling and lamentation in the streets of Rome, during the siege of it, when there will be a famine of bread and of wine, as in Rev_ 18:8 by those who used to drink wine, and make glad their hearts; but now shall be without it. This is put for all desirable things, which their souls lusted after; but now will be departed from them, Rev_ 18:14,
all joy is darkened: or come to an eventide; the light of joy is turned into the darkness of misery and distress; this will be, when the fifth vial is poured out on the seat of the beast, and his kingdom will be full of darkness; and men will gnaw their tongues for pain, and yet not repent of their sins, but blaspheme the God of heaven, Rev_ 16:10,
the mirth of the land is gone; not Jerusalem, the joy of the whole earth, as Jarchi; but the mirth and joy of the city of Rome; See Gill on Is 24:8.
John Wesley
24:11 A crying - Such was their gross sensuality and sottishness, that instead of crying for their sins, they did only howl for their corn, and wine, and oil, Hos 7:14.
Robert Jamieson, A. R. Fausset and David Brown
24:11 crying for wine--to drown their sorrows in drink (Is 16:9); Joel 1:5, written about the same time, resembles this.
24:1224:12: Լքցի՛ն քաղաքք աւերակք, եւ ապարանք մնացեալք կորիցե՛ն։
12 Աւերակ քաղաքները պիտի լքուեն, կանգուն մնացած ապարանքները պիտի կործանուեն: Այս ամէնը պիտի կատարուի երկրի վրայ, հեթանոսների մէջ:
12 Քաղաքին մէջ ամայութիւն մնաց Ու դուռը կոտրուեցաւ ու աւերակ եղաւ։
[344]Լքցին քաղաքք աւերակք, եւ ապարանք մնացեալք կորիցեն. այս ամենայն եղիցի յերկրի ի մէջ հեթանոսաց:

24:12: Լքցի՛ն քաղաքք աւերակք, եւ ապարանք մնացեալք կորիցե՛ն։
12 Աւերակ քաղաքները պիտի լքուեն, կանգուն մնացած ապարանքները պիտի կործանուեն: Այս ամէնը պիտի կատարուի երկրի վրայ, հեթանոսների մէջ:
12 Քաղաքին մէջ ամայութիւն մնաց Ու դուռը կոտրուեցաւ ու աւերակ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1224:12 В городе осталось запустение, и ворота развалились.
24:12 καὶ και and; even καταλειφθήσονται καταλειπω leave behind; remain πόλεις πολις city ἔρημοι ερημος lonesome; wilderness καὶ και and; even οἶκοι οικος home; household ἐγκαταλελειμμένοι εγκαταλειπω abandon; leave behind ἀπολοῦνται απολλυμι destroy; lose
24:12 נִשְׁאַ֥ר nišʔˌar שׁאר remain בָּ bā בְּ in † הַ the עִ֖יר ʕˌîr עִיר town שַׁמָּ֑ה šammˈā שַׁמָּה destruction וּ û וְ and שְׁאִיָּ֖ה šᵊʔiyyˌā שְׁאִיָּה desolation יֻכַּת־ yukkaṯ- כתת crush שָֽׁעַר׃ šˈāʕar שַׁעַר gate
24:12. relicta est in urbe solitudo et calamitas opprimet portasDesolation is left in the city, and calamity shall oppress the gates.
12. In the city is left desolation, and the gate is smitten with destruction.
24:12. Solitude is what remains in the city, and calamity will overwhelm its gates.
24:12. In the city is left desolation, and the gate is smitten with destruction.
In the city is left desolation, and the gate is smitten with destruction:

24:12 В городе осталось запустение, и ворота развалились.
24:12
καὶ και and; even
καταλειφθήσονται καταλειπω leave behind; remain
πόλεις πολις city
ἔρημοι ερημος lonesome; wilderness
καὶ και and; even
οἶκοι οικος home; household
ἐγκαταλελειμμένοι εγκαταλειπω abandon; leave behind
ἀπολοῦνται απολλυμι destroy; lose
24:12
נִשְׁאַ֥ר nišʔˌar שׁאר remain
בָּ בְּ in
הַ the
עִ֖יר ʕˌîr עִיר town
שַׁמָּ֑ה šammˈā שַׁמָּה destruction
וּ û וְ and
שְׁאִיָּ֖ה šᵊʔiyyˌā שְׁאִיָּה desolation
יֻכַּת־ yukkaṯ- כתת crush
שָֽׁעַר׃ šˈāʕar שַׁעַר gate
24:12. relicta est in urbe solitudo et calamitas opprimet portas
Desolation is left in the city, and calamity shall oppress the gates.
24:12. Solitude is what remains in the city, and calamity will overwhelm its gates.
24:12. In the city is left desolation, and the gate is smitten with destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:12: And the gate is smitten with destruction - The word rendered 'destruction' may denote 'a crash' (Gesenius). The idea is, that the gates of the city, once so secure, are how battered down and demolished, so that the enemy ran enter freely. Thus far is a description of the calamities that would come upon the nation. The following verses show that, though the desolation would be general, a few of the inhabitants would be left - circumstance thrown in to mitigate the prospect. of the impending ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: Isa 32:14; Jer 9:11; Lam 1:1, Lam 1:4, Lam 2:9, Lam 5:18; Mic 1:9, Mic 1:12; Mat 22:7
John Gill
24:12 In the city is left desolation,.... And nothing else, palaces, houses, and temples burnt, and inhabitants destroyed; none but devils, foul spirits, and hateful and unclean birds, inhabiting it, Rev_ 18:2,
and the gate is smitten with destruction; or "gates", the singular for the plural; none passing and repassing through them, as formerly, and themselves utterly destroyed. This, according to Kimchi, shall be in the days of the Messiah, in the times of Gog and Magog.
Robert Jamieson, A. R. Fausset and David Brown
24:12 with destruction--rather "crash" [GESENIUS]. "With a great tumult the gate is battered down" [HORSLEY].
24:1324:13: Ա՛յս ամենայն եղիցի յերկրի ՚ի մէջ հեթանոսաց։ Զոր օրինակ եթէ ճռաքա՛ղ ոք առնիցէ զձիթենի, ա՛յնպէս ճռաքա՛ղ առնիցեն զնոսա. եւ եթէ դադարեսցեն կութք[9838], [9838] Ոմանք. Կութք (14) նորա. մեծաձայն աղա՛՛։
13 Ինչպէս վերջին պտուղը քաղելու համար ճռաքաղ են անում ձիթենին, այդպէս ճռաքաղ պիտի անեն եւ նրանց: Եւ երբ այգեկութը դադարի, նրանք բարձրաձայն պիտի աղաղակեն:
13 Քանզի երկրին մէջ, ժողովուրդներուն մէջ, Թօթուուած ձիթենիի պէս Ու այգեկութքէն ետքը ճռաքաղի պէս պիտի ըլլայ։
Զոր օրինակ եթէ ճռաքաղ ոք առնիցէ զձիթենի, այնպէս ճռաքաղ առնիցեն զնոսա. եւ եթէ դադարեսցեն կութք, նոքա մեծաձայն աղաղակեսցեն:

24:13: Ա՛յս ամենայն եղիցի յերկրի ՚ի մէջ հեթանոսաց։ Զոր օրինակ եթէ ճռաքա՛ղ ոք առնիցէ զձիթենի, ա՛յնպէս ճռաքա՛ղ առնիցեն զնոսա. եւ եթէ դադարեսցեն կութք[9838],
[9838] Ոմանք. Կութք (14) նորա. մեծաձայն աղա՛՛։
13 Ինչպէս վերջին պտուղը քաղելու համար ճռաքաղ են անում ձիթենին, այդպէս ճռաքաղ պիտի անեն եւ նրանց: Եւ երբ այգեկութը դադարի, նրանք բարձրաձայն պիտի աղաղակեն:
13 Քանզի երկրին մէջ, ժողովուրդներուն մէջ, Թօթուուած ձիթենիի պէս Ու այգեկութքէն ետքը ճռաքաղի պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1324:13 А посреди земли, между народами, будет то же, что бывает при обивании маслин, при обирании {винограда}, когда кончена уборка.
24:13 ταῦτα ουτος this; he πάντα πας all; every ἔσται ειμι be ἐν εν in τῇ ο the γῇ γη earth; land ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἐθνῶν εθνος nation; caste ὃν ος who; what τρόπον τροπος manner; by means ἐάν εαν and if; unless τις τις anyone; someone καλαμήσηται καλαμαομαι olive tree; olive οὕτως ουτως so; this way καλαμήσονται καλαμαομαι he; him καὶ και and; even ἐὰν εαν and if; unless παύσηται παυω stop ὁ ο the τρύγητος τρυγητος vintage
24:13 כִּ֣י kˈî כִּי that כֹ֥ה ḵˌō כֹּה thus יִהְיֶ֛ה yihyˈeh היה be בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָֽ hˈā הַ the עַמִּ֑ים ʕammˈîm עַם people כְּ kᵊ כְּ as נֹ֣קֶף nˈōqef נֹקֶף strike זַ֔יִת zˈayiṯ זַיִת olive כְּ kᵊ כְּ as עֹולֵלֹ֖ת ʕôlēlˌōṯ עֹלֵלֹות gleaning אִם־ ʔim- אִם if כָּלָ֥ה kālˌā כלה be complete בָצִֽיר׃ vāṣˈîr בָּצִיר vintage
24:13. quia haec erunt in medio terrae in medio populorum quomodo si paucae olivae quae remanserunt excutiantur ex olea et racemi cum fuerit finita vindemiaFor it shall be thus in the midst of the earth, in the midst of the people, as if a few olives, that remain, should be shaken out of the olive tree: or grapes, when the vintage is ended.
13. For thus shall it be in the midst of the earth among the peoples, as the shaking of an olive tree, as the grape gleanings when the vintage is done.
24:13. For so shall it be in the midst of the earth, in the midst of the people: it is as if the few remaining olives are being shaken from the olive tree, and it is like a few clusters of grapes, when the grape harvest has already ended.
24:13. When thus it shall be in the midst of the land among the people, [there shall be] as the shaking of an olive tree, [and] as the gleaning grapes when the vintage is done.
When thus it shall be in the midst of the land among the people, [there shall be] as the shaking of an olive tree, [and] as the gleaning grapes when the vintage is done:

24:13 А посреди земли, между народами, будет то же, что бывает при обивании маслин, при обирании {винограда}, когда кончена уборка.
24:13
ταῦτα ουτος this; he
πάντα πας all; every
ἔσται ειμι be
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
ἐθνῶν εθνος nation; caste
ὃν ος who; what
τρόπον τροπος manner; by means
ἐάν εαν and if; unless
τις τις anyone; someone
καλαμήσηται καλαμαομαι olive tree; olive
οὕτως ουτως so; this way
καλαμήσονται καλαμαομαι he; him
καὶ και and; even
ἐὰν εαν and if; unless
παύσηται παυω stop
ο the
τρύγητος τρυγητος vintage
24:13
כִּ֣י kˈî כִּי that
כֹ֥ה ḵˌō כֹּה thus
יִהְיֶ֛ה yihyˈeh היה be
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָֽ hˈā הַ the
עַמִּ֑ים ʕammˈîm עַם people
כְּ kᵊ כְּ as
נֹ֣קֶף nˈōqef נֹקֶף strike
זַ֔יִת zˈayiṯ זַיִת olive
כְּ kᵊ כְּ as
עֹולֵלֹ֖ת ʕôlēlˌōṯ עֹלֵלֹות gleaning
אִם־ ʔim- אִם if
כָּלָ֥ה kālˌā כלה be complete
בָצִֽיר׃ vāṣˈîr בָּצִיר vintage
24:13. quia haec erunt in medio terrae in medio populorum quomodo si paucae olivae quae remanserunt excutiantur ex olea et racemi cum fuerit finita vindemia
For it shall be thus in the midst of the earth, in the midst of the people, as if a few olives, that remain, should be shaken out of the olive tree: or grapes, when the vintage is ended.
24:13. For so shall it be in the midst of the earth, in the midst of the people: it is as if the few remaining olives are being shaken from the olive tree, and it is like a few clusters of grapes, when the grape harvest has already ended.
24:13. When thus it shall be in the midst of the land among the people, [there shall be] as the shaking of an olive tree, [and] as the gleaning grapes when the vintage is done.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done. 14 They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea. 15 Wherefore glorify ye the LORD in the fires, even the name of the LORD God of Israel in the isles of the sea.
Here is mercy remembered in the midst of wrath. In Judah and Jerusalem, and the neighbouring countries, when they are overrun by the enemy, Sennacherib or Nebuchadnezzar, there shall be a remnant preserved from the general ruin, and it shall be a devout and pious remnant. And this method God usually observes when his judgments are abroad; he does not make a full end, ch. vi. 13. Or we may take it thus: Though the greatest part of mankind have all their comfort ruined by the emptying of the earth, and the making of that desolate, yet there are some few who understand their interests better, who have laid up their treasure in heaven and not in things below, and therefore can keep up their comfort and joy in God even when the earth mourns and fades away. Observe,
I. The small number of this remnant, v. 13. When all goes to ruin there shall be as the shaking of an olive-tree, and the gleaning grapes, here and there one who shall escape the common calamity (as Noah and his family when the old world was drowned), that shall be able to sit down upon a heap of the ruins of all their creature comforts, and even then rejoice in the Lord (Hab. iii. 16-18), who, when all faces gather blackness, can lift up their heads with joy, Luke xxi. 26, 28. These few are dispersed, and at a distance from each other, like the gleanings of the olive-tree; and they are concealed, hid under the leaves. The Lord only knows those that are his; the world does not.
II. The great devotion of this remnant, which is the greater for their having so narrowly escaped this great destruction (v. 14): They shall lift up their voice; they shall sing. 1. They shall sing for joy in their deliverance. When the mirth of carnal worldlings ceases the joy of the saints is as lively as ever; when the merry-hearted do sigh because the vine languishes the upright-hearted do sing because the covenant of grace, the fountain of their comforts and the foundation of their hopes, never fails. Those that rejoice in the Lord can rejoice in tribulation, and by faith may be in triumphs when all about them are in tears. 2. They shall sing to the glory and praise of God, shall sing not only for the mercy but for the majesty of the Lord. Their songs are awful and serious, and in their spiritual joys they have a reverend regard to the greatness of God, and keep at a humble distance when they attend him with their praises. The majesty of the Lord, which is matter of terror to wicked people, furnishes the saints with songs of praise. They shall sing for the magnificence, or transcendent excellency, of the Lord, shown both in his judgments and in his mercies; for we must sing, and sing unto him, of both, Ps. ci. 1. Those who have made, or are making, their escape from the land (that being emptied and made desolate) to the sea and the isles of the sea, shall thence cry aloud; their dispersion shall help to spread the knowledge of God, and they shall make even remote shores to ring with his praises. It is much for the honour of God if those who fear him rejoice in him, and praise him, even in the most melancholy times.
III. Their holy zeal to excite others to the same devotion (v. 15); they encourage their fellow-sufferers to do likewise. 1. Those who are in the fires, in the furnace of affliction, those fires by which the inhabitants of the earth are burned, v. 6. Or in the valleys, the low, dark, dirty places. 2. Those who are in the isles of the sea, whither they are banished, or are forced to flee for shelter, and hide themselves remote from all their friends. They went through fire and water (Ps. lxvi. 12); yet in both let them glorify the Lord, and glory him as the Lord God of Israel. Those who through grace can glory in tribulation ought to glorify God in tribulation, and give him thanks for their comforts, which abound as their afflictions do abound. We must in every fire, even the hottest, in every isle, even the remotest, keep up our good thoughts of God. When, though he slay us, yet we trust in him--when, though for his sake we are killed all the day long, yet none of these things move us--then we glorify the Lord in the fires. Thus the three children, and the martyrs that sang at the stake.
Albert Barnes: Notes on the Bible - 1834
24:13: In the midst of the land - That is, in the midst of the land of Canaan.
There shall be as the shaking of an olive-tree - A few shall be left, as in gathering olives a few will remain on the highest and outermost boughs (see the notes at Isa 17:5-6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: there: Isa 1:9, Isa 6:13, Isa 10:20-22, Isa 17:5, Isa 17:6; Jer 44:28; Eze 6:8-11, Eze 7:16, Eze 9:4-6; Eze 11:16-20, Eze 14:22, Eze 14:23; Mic 2:12; Mat 24:22; Rom 11:2-6; Rev 3:4; Rev 11:2, Rev 11:3
Geneva 1599
24:13 When thus it shall be in the midst of the land among the people, [there shall be] (h) as the shaking of an olive tree, [and] as the gleaning grapes when the vintage is done.
(h) He comforts the faithful, declaring that in this great desolation the Lord will assemble his Church which will praise his Name, as in (Is 10:22).
John Gill
24:13 When thus it shall be in the midst of the land among the people,.... When the above judgments shall be executed, the city of Rome shall be destroyed, and the vials of God's wrath are poured but on all the antichristian states, on all the followers of the beast, throughout the whole Romish jurisdiction:
there shall be as the shaking of an olive tree, and as the gleaning of grapes, when the vintage is done; as when an olive tree is shaken, or beaten with a staff, which was the usual way of gathering olives, and which the word (t) here signifies, there are some few left upon the uppermost or outermost branches, which cannot be reached; and as, after the vintage is got in, there are some grapes to be gleaned and gathered from the vines; see Is 17:6 so it is here insinuated that there should be some, though but a few, a remnant, according to the election of grace, that should escape the above calamities, and be preserved as a seed for the church of God; and so it will be, that just before the destruction of mystical Babylon, the Lord's people will be called out of her, that they partake not of her sins, and of her plagues, Rev_ 18:4. The Targum is,
"for now shall be left alone the righteous in the midst of the earth, among the kingdoms, as the shaking of olives, as the gleaning of grapes after the vintage;''
and to olives and grapes are these gracious persons fitly compared, for the goodness, loveliness, and fruitfulness of them, through the grace of God.
(t) "similes olivis destrictae oleae", Junius & Tremellius; "tanquam strictura oleae", Cocceius.
John Wesley
24:13 When - When this judgment shall be executed, there shall be left a remnant; as there are some few olives or grapes left after the vintage is over.
Robert Jamieson, A. R. Fausset and David Brown
24:13 the land--Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree"; as in gathering olives, a few remain on the highest boughs (Is 17:5-6).
24:1424:14: նոքա մեծաձա՛յն աղաղակեսցեն։ Բայց մնացեալքն յերկրի՝ ուրա՛խ լինիցին միանգամայն փառօքն Տեառն, եւ խռովեսցի՛ն ջուրք ծովու[9839]։ [9839] Ոսկան. Ուրախ լիցին միանգամայն ՚ի փառսն Տեառն։
14 Իսկ երկրի վրայ կենդանի մնացածները միահամուռ պիտի ուրախանան Տիրոջ փառքով, եւ ծովի ջրերը պիտի յուզուեն:
14 Անոնք ձայներնին վերցնելով ցնծութեամբ պիտի երգեն, Ծովու կողմէն Տէրոջը փառքին համար բարձրաձայն պիտի աղաղակեն։
Բայց մնացեալքն յերկրի` ուրախ լինիցին միանգամայն փառօքն Տեառն, եւ խռովեսցին ջուրք ծովու:

24:14: նոքա մեծաձա՛յն աղաղակեսցեն։ Բայց մնացեալքն յերկրի՝ ուրա՛խ լինիցին միանգամայն փառօքն Տեառն, եւ խռովեսցի՛ն ջուրք ծովու[9839]։
[9839] Ոսկան. Ուրախ լիցին միանգամայն ՚ի փառսն Տեառն։
14 Իսկ երկրի վրայ կենդանի մնացածները միահամուռ պիտի ուրախանան Տիրոջ փառքով, եւ ծովի ջրերը պիտի յուզուեն:
14 Անոնք ձայներնին վերցնելով ցնծութեամբ պիտի երգեն, Ծովու կողմէն Տէրոջը փառքին համար բարձրաձայն պիտի աղաղակեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1424:14 Они возвысят голос свой, восторжествуют в величии Господа, громко будут восклицать с моря.
24:14 οὗτοι ουτος this; he φωνῇ φωνη voice; sound βοήσονται βοαω scream; shout οἱ ο the δὲ δε though; while καταλειφθέντες καταλειπω leave behind; remain ἐπὶ επι in; on τῆς ο the γῆς γη earth; land εὐφρανθήσονται ευφραινω celebrate; cheer ἅμα αμα at once; together τῇ ο the δόξῃ δοξα glory κυρίου κυριος lord; master ταραχθήσεται ταρασσω stir up; trouble τὸ ο the ὕδωρ υδωρ water τῆς ο the θαλάσσης θαλασσα sea
24:14 הֵ֛מָּה hˈēmmā הֵמָּה they יִשְׂא֥וּ yiśʔˌû נשׂא lift קֹולָ֖ם qôlˌām קֹול sound יָרֹ֑נּוּ yārˈōnnû רנן cry of joy בִּ bi בְּ in גְאֹ֣ון ḡᵊʔˈôn גָּאֹון height יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH צָהֲל֖וּ ṣāhᵃlˌû צהל cry מִ mi מִן from יָּֽם׃ yyˈom יָם sea
24:14. hii levabunt vocem suam atque laudabunt cum glorificatus fuerit Dominus hinnient de mariThese shall lift up their voice, and shall give praise: when the Lord shall be glorified, they shall make a joyful noise from the sea.
14. These shall lift up their voice, they shall shout; for the majesty of the LORD they cry aloud from the sea.
24:14. These few shall lift up their voice and give praise. When the Lord will have been glorified, they will make a joyful noise from the sea.
24:14. They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea.
They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea:

24:14 Они возвысят голос свой, восторжествуют в величии Господа, громко будут восклицать с моря.
24:14
οὗτοι ουτος this; he
φωνῇ φωνη voice; sound
βοήσονται βοαω scream; shout
οἱ ο the
δὲ δε though; while
καταλειφθέντες καταλειπω leave behind; remain
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
εὐφρανθήσονται ευφραινω celebrate; cheer
ἅμα αμα at once; together
τῇ ο the
δόξῃ δοξα glory
κυρίου κυριος lord; master
ταραχθήσεται ταρασσω stir up; trouble
τὸ ο the
ὕδωρ υδωρ water
τῆς ο the
θαλάσσης θαλασσα sea
24:14
הֵ֛מָּה hˈēmmā הֵמָּה they
יִשְׂא֥וּ yiśʔˌû נשׂא lift
קֹולָ֖ם qôlˌām קֹול sound
יָרֹ֑נּוּ yārˈōnnû רנן cry of joy
בִּ bi בְּ in
גְאֹ֣ון ḡᵊʔˈôn גָּאֹון height
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
צָהֲל֖וּ ṣāhᵃlˌû צהל cry
מִ mi מִן from
יָּֽם׃ yyˈom יָם sea
24:14. hii levabunt vocem suam atque laudabunt cum glorificatus fuerit Dominus hinnient de mari
These shall lift up their voice, and shall give praise: when the Lord shall be glorified, they shall make a joyful noise from the sea.
24:14. These few shall lift up their voice and give praise. When the Lord will have been glorified, they will make a joyful noise from the sea.
24:14. They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from the sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Хор спасшихся на море и островах, которые издали будут видеть эту картину опустошения земли, восхвалит Бога за Его правый суд над нечестивыми людьми, которым не будет никакого спасения.

Они - это, по всему вероятию, лица праведные, которые будут свидетелями суда над грешниками (ср. Откр 22:11-12).

С моря. - Пророку, конечно, прежде всего предносится опустошение Палестины и праведники представляются у него находящимися вне полосы земли, которая подвергается опустошению.
Adam Clarke: Commentary on the Bible - 1831
24:14: They shall lift up their voice "But these shall lift up their voice" - That is, they that escaped out of these calamities. The great distresses brought upon Israel and Judah drove the people away, and dispersed them all over the neighboring countries: they fled to Egypt, to Asia Minor, to the islands and the coasts of Greece. They were to be found in great numbers in most of the principal cities of these countries. Alexandria was in a great measure peopled by them. They had synagogues for their worship in many places, and were greatly instrumental in propagating the knowledge of the true God among these heathen nations, and preparing them for the reception of Christianity. This it what the prophet seems to mean by the celebration of the name of Jehovah in the waters, in the distant coasts, and in the uttermost parts of the land. מים mayim, the waters; ὑδωρ, Sept.; ὑδατα, Theod.; not מים miyam from the sea.
Albert Barnes: Notes on the Bible - 1834
24:14: They shall lift up their voice - They who are left in the land; or who are not carried away to Babylon. 'To lift up the voice' in the Scriptures may denote either grief or joy; compare Gen 21:6; Sa1 24:16; Jdg 2:4; Rut 1:9, ..., where to lift up the voice is conected with weeping; and Eze 21:22; Psa 93:3; Isa 40:29; Isa 42:11, etc., where it is connected with exultation and joy. The latter is evidently the idea here, that the few who would escape from captivity by fleeing to neighboring countries, would lift up their voice with exultation that they had escaped.
They shall sing for the majesty of the Lord - They shall sing on account of the glory, or goodness of Yahweh, wire had so mercifully kept and preserved them.
They shall cry aloud from the sea - From the isles and coasts of the Mediterranean where they would have escaped, and where they would find a refuge. No doubt many of the inhabitants adjacent to the sea, when they found the land invaded, would betake themselves to the neighboring islands, and find safety there until the danger should be overpast. Lowth renders this,
'The waters shall resound with the exaltation of Jehovah,'
Where he supposes מים should be rendered as if pointed מים mayâ m 'waters,' not as it is in the present Hebrew text, מים miyâ m 'from the sea.' The sense is not materially different; but there seems to be no good reason for departing from the usual interpretation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: Isa 12:1-6, Isa 25:1, Isa 26:1, Isa 27:2, Isa 35:2, Isa 35:10, Isa 40:9, Isa 42:10-12, Isa 44:23, Isa 51:11; Isa 52:7-9, Isa 54:1; Jer 30:19, Jer 31:12, Jer 33:11; Zep 3:14-20; Zac 2:10
Carl Friedrich Keil and Franz Delitzsch
24:14
There is now a church there refined by the judgment, and rejoicing in its apostolic calling to the whole world. "They will lift up their voice, and exult; for the majesty of Jehovah they shout from the sea: therefore praise ye Jehovah in the lands of the sun, in the islands of the sea the name of Jehovah the God of Israel." The ground and subject of the rejoicing is "the majesty of Jehovah," i.e., the fact that Jehovah had shown Himself so majestic in judgment and mercy (Is 12:5-6), and was now so manifest in His glory (Is 2:11, Is 2:17). Therefore rejoicing was heard "from the sea" (the Mediterranean), by which the abode of the congregation of Jehovah was washed. Turning in that direction, it had the islands and coast lands of the European West in front (iyyi hayyâm; the only other passage in which this occurs is Is 11:11, cf., Ezek 26:18), and at its back the lands of the Asiatic East, which are called 'urim, the lands of light, i.e., of the sun-rising. This is the true meaning of 'urim, as J. Schelling and Drechsler agree; for Dderlein's comparison of the rare Arabic word awr, septentrio is as far removed from the Hebrew usage as that of the Talmud אור אורתּא, vespera. Hitzig's proposed reading באיים (according to the lxx) diminishes the substance and destroys the beauty of the appeal, which goes forth both to the east and west, and summons to the praise of the name of Jehovah the God of Israel, על־כּן, i.e., because of His manifested glory. His "name" (cf., Is 30:27) is His nature as revealed and made "nameable" in judgment and mercy.
Geneva 1599
24:14 They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from (i) the sea.
(i) From the utmost coasts of the world, where the gospel will be preached as in (Is 24:16).
John Gill
24:14 They shall lift up their voice, they shall sing,.... That is, as the Septuagint version adds,
"they that are left upon the earth;''
these shall lift up their voice, in singing the praises of God, for his judgments on Babylon, and avenging the blood of his saints; and for their deliverance and salvation, and the inestimable blessings they are now put into the possession of; these are they, who, having gotten the victory over the beast and his image, sing the song of Moses and the Lamb, Rev_ 15:2,
for the majesty of the Lord, they shall cry aloud from the sea: so the Hebrew accents distinguish these clauses; and the sense is, that from the west, as Kimchi and Ben Melech interpret it, from the western nations, where Protestantism chiefly prevails; or from the Mediterranean Sea, which lay west of Judea; from the maritime countries, the countries bordering upon it, where at this time will appear many that will embrace the Gospel of Christ; or from the isles of the sea, as the phrase is explained in the next verse Is 24:15, such as our isles of Great Britain and Ireland; great acclamations will be made unto the Lord, on account of his glorious majesty, seen in the destruction of antichrist, and in setting up his own kingdom and glory: these are the four and twenty elders, who will fall down, and give thanks to Christ, for taking to himself his great power, and reigning; and these triumphant and victorious persons are represented as standing on a sea, while they make their shouts and hallelujahs; see Rev_ 11:16 this, with what follows in the two next verses Is 24:15, belong to the Philadelphian church state, or spiritual reign of Christ, and express the light and joy that will attend that.
John Wesley
24:14 They - The remnant shall sing for the glorious power and goodness of God, manifested in their deliverance. The sea - From the isles of the sea; from those parts beyond the sea into which, they were carried captive.
Robert Jamieson, A. R. Fausset and David Brown
24:14 They--those who are left: the remnant.
sing for the majesty of the Lord--sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them.
from the sea--from the distant lands beyond the sea, whither they have escaped.
24:1524:15: Վասն այսորիկ փառք Տեառն ՚ի կղզիս ծովու, եւ անուն Տեառն փառաւոր եղիցի։ Տէր Աստուած Իսրայէլի[9840]. [9840] Ոմանք. Եւ անուն Տեառն փառաւորեսցի։
15 Դրա համար էլ Տիրոջ փառքը պիտի պարուրի ծովի կղզիները, եւ Տիրոջ անունը պիտի փառաւորուի: Ո՛վ Տէր Աստուած Իսրայէլի,
15 Անոր համար արեւելեան կողմը* փառաւորեցէ՛ք Տէրը, Ծովու կղզիներուն մէջ՝ Իսրայէլի Տէր Աստուծոյն անունը։
Վասն այսորիկ փառք Տեառն ի կղզիս ծովու, եւ անուն Տեառն փառաւոր եղիցի: Տէր Աստուած Իսրայելի:

24:15: Վասն այսորիկ փառք Տեառն ՚ի կղզիս ծովու, եւ անուն Տեառն փառաւոր եղիցի։ Տէր Աստուած Իսրայէլի[9840].
[9840] Ոմանք. Եւ անուն Տեառն փառաւորեսցի։
15 Դրա համար էլ Տիրոջ փառքը պիտի պարուրի ծովի կղզիները, եւ Տիրոջ անունը պիտի փառաւորուի: Ո՛վ Տէր Աստուած Իսրայէլի,
15 Անոր համար արեւելեան կողմը* փառաւորեցէ՛ք Տէրը, Ծովու կղզիներուն մէջ՝ Իսրայէլի Տէր Աստուծոյն անունը։
zohrab-1805▾ eastern-1994▾ western am▾
24:1524:15 Итак славьте Господа на востоке, на островах морских имя Господа, Бога Израилева.
24:15 διὰ δια through; because of τοῦτο ουτος this; he ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master ἐν εν in ταῖς ο the νήσοις νησος island ἔσται ειμι be τῆς ο the θαλάσσης θαλασσα sea τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master ἔνδοξον ενδοξος glorious ἔσται ειμι be κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel
24:15 עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus בָּ bā בְּ in † הַ the אֻרִ֖ים ʔurˌîm אוּר light כַּבְּד֣וּ kabbᵊḏˈû כבד be heavy יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in אִיֵּ֣י ʔiyyˈê אִי coast, island הַ ha הַ the יָּ֔ם yyˈom יָם sea שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
24:15. propter hoc in doctrinis glorificate Dominum in insulis maris nomen Domini Dei IsrahelTherefore glorify ye the Lord in instruction: the name of the Lord God of Israel in the islands of the sea.
15. Wherefore glorify ye the LORD in the east, even the name of the LORD, the God of Israel, in the isles of the sea.
24:15. Because of this, glorify the Lord in doctrine: the name of the Lord, the God of Israel, in the islands of the sea.
24:15. Wherefore glorify ye the LORD in the fires, [even] the name of the LORD God of Israel in the isles of the sea.
Wherefore glorify ye the LORD in the fires, [even] the name of the LORD God of Israel in the isles of the sea:

24:15 Итак славьте Господа на востоке, на островах морских имя Господа, Бога Израилева.
24:15
διὰ δια through; because of
τοῦτο ουτος this; he
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
ἐν εν in
ταῖς ο the
νήσοις νησος island
ἔσται ειμι be
τῆς ο the
θαλάσσης θαλασσα sea
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
ἔνδοξον ενδοξος glorious
ἔσται ειμι be
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
24:15
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
בָּ בְּ in
הַ the
אֻרִ֖ים ʔurˌîm אוּר light
כַּבְּד֣וּ kabbᵊḏˈû כבד be heavy
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אִיֵּ֣י ʔiyyˈê אִי coast, island
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
24:15. propter hoc in doctrinis glorificate Dominum in insulis maris nomen Domini Dei Israhel
Therefore glorify ye the Lord in instruction: the name of the Lord God of Israel in the islands of the sea.
24:15. Because of this, glorify the Lord in doctrine: the name of the Lord, the God of Israel, in the islands of the sea.
24:15. Wherefore glorify ye the LORD in the fires, [even] the name of the LORD God of Israel in the isles of the sea.
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
15-16: Слава праведному. Здесь под праведным, вероятно, пророк разумел праведников, какие удостоятся от Бога высшего прославления. Конечно, праведниками этими он считал, прежде всего, избранных израильтян, как это видно из того, что он приглашает славить Бога Израилева. Наш синодальный перевод под Праведным, очевидно, понимает или Всевышнего или Христа, как Праведного Судию.

И сказал я... От зрелища спасенных праведников пророк снова обращает свой грустный взор на беззакония людей, которые не хотят отстать от своих злодеяний.
Adam Clarke: Commentary on the Bible - 1831
24:15: In the isles of the sea "In the distant coasts of the sea" - For בארים beurim, in the valleys, I suppose we ought to read באיים beiyim, in the isles, which is in a great degree justified by the repetition of the word in the next member of the sentence, with the addition of הים haiyam, the sea, to vary the phrase, exactly in the manner of the prophet. איים iyim is a word chiefly applied to any distant countries, especially those lying on the Mediterranean Sea. Others conjecture ביארים biorim, בהרים beharim, באמים beummim, בעמים beammim, בחורים bechorim, באורים beurim, a באר bar, illustrate - Le Clerc. Twenty-three MSS. of Kennicott's, many of De Rossi's, and some of my own, read באורים beorim, in the valleys. The Septuagint do not acknowledge the reading of the text, expressing here only the word איים iyim, εν ταις νησοις, in the islands, and that not repeated. But MSS. Pachom. and 1. D. 2 supply in this place the defect in the other copies of the Septuagint thus,
Δια τουτο ἡ δοξα Κυριου εσται εν ταις νησοις της θαλασσης· εν ταις νησοις το ονομα του Κυριου Θεου Ισραηλ ενδοξον εσται·
"Therefore the glory of the Lord shall be in the isles of the sea: in the islands shall the name of the Lord God of Israel be glorified."
Kimchi says, that by באורים beurim, in the valleys is meant the cities, because they were generally built in valleys. The Vulgate has in doctrinis, and so my old MS., in techingis. Coverdale translates, Praise the name of the Lord God of Israel in the valleys and in the floodis. It should not be revered in the fires; none of the ancient Versions understood it thus. According to which the Septuagint had in their Hebrew copy באיים beiyim, repeated afterwards, not בארים beurim.
Albert Barnes: Notes on the Bible - 1834
24:15: Wherefore glorify ye the Lord - The prophet, in this verse, calls upon the people to join in the praise of Yahweh wheRev_er they are scattered. In the pRev_ious verse he describes the scattered few who were left in the land, or who had escaped to the adjacent islands in the sea, as celebrating the praises of God where they were. In this verse he calls on all to join in this wheRev_er they were scattered.
In the fires - Margin, 'Valleys.' The Septuagint reads, Ἐν τοῖς νήσοις En tois nē sois - 'In the islands.' The Chaldee, 'Therefore, when light shall come to the just, they shall glorify the Lord.' Lowth supposes that the word: בארים bâ'uriym should have been באיים bâ'iyiym, 'in the islands,' or 'coasts.' But the MSS. do not give authority for this reading; the only authority which Lowth refers to being that of the Septuagint. Other conjectures have been made by others, but all without any authority from MSS. The Hebrew world in the plural form does not occur elsewhere in the Scriptures. The proper signification of the word אור 'ô r is light, and it is applied
(a) to daylight, or daybreak, Sa1 14:36; Neh 8:3;
(b) to light from daybreak to mid-day, Job 24:14;
(c) the sun, Job 31:26; Job 37:21;
(d) light as the emblem of happiness;
(e) light as the emblem of knowledge is also used to denote fire, Eze 5:2; Isa 44:16; Isa 47:14,
In the plural form it is applied, in connection with the word "Thummim," to the gems or images which were on the breastplate of the high priest, and from which responses were obtained. Exo 28:30 : 'And thou shalt put in the breastplate of judgment the Urim (האוּרים hâ'û riym) and the Thummim' (compare Lev 8:8; Ezr 2:63). Probably it was thus used to denote the splendor or beauty of the gems there set, or perhaps the light or instruction which was the result of consulting the oracle. The proper meaning of the word is, however, light, and it usually and naturally suggests the idea of the morning light, the aurora; perhaps, also, the northern light, or the aurora borealis. It in no instance means caves, or valleys. Vitringa supposed it referred to caves, and that the address was to the "Troglodytes," or those who had been driven from their homes, and compelled to take up their residence in caves. The word probably refers either to the regions of the morning light, the rising of the sun; or of the northern light, the aurora borealis; and in either case, the reference is doubtless to those who would be carried away to Babylon, and who were called on there by the prophet to glorify God. 'In those regions of light, where the morning dawns; or where the northern skies are illuminated at night, there glorify God' (see the note at Isa 14:13). The reasons for this opinion are,
(1) That such is the natural and proper sense of the word. It properly refers to light, and not to caves, to valleys, or to islands.
(2) The parallelism, the construction, demands such an interpretation.
It would then be equivalent to calling on the scattered people to glorify God in the East, and in the West; in the regions of the rising sun and in the coasts of the sea; or wheRev_er they were scattered. And the sense is,
(1) that they should be encouraged to do this by the prospect of a return;
(2) that it was their duty still to do this wheRev_er they were; and
(3) that the worship of the true God would be in fact continued and celebrated, though his people were scattered, and driven to distant lands.
In the isle of the sea - The coasts and islands of the Mediterranean Isa 24:14)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: glorify: Job 35:9, Job 35:10; Hab 3:17, Hab 3:18; Zac 13:8, Zac 13:9; Act 16:25; Pe1 1:7, Pe1 3:15; Pe1 4:12-14; Rev 15:2-4
fires: or, valleys
isles: Isa 11:11, Isa 11:12, Isa 41:5, Isa 42:4, Isa 42:10, Isa 49:1, Isa 51:5, Isa 60:9; Gen 10:4, Gen 10:5; Zep 2:11; Zac 10:9-12; Mal 1:11
John Gill
24:15 Wherefore glorify ye the Lord, in the fires,.... These are the words of the remnant, now triumphing and singing, calling upon others also to glorify the Lord in the fires of affliction and tribulation, in which they had lately been, and had themselves done: or, "in the valleys" (u); in low estates and conditions: or, "in holes" (w); dens and clefts of rocks, where they fled from their persecuting enemies; but neither of these versions suit the state of the true church, as it will be at this time. The word "Urim", here used, which is one of the names of what was put into the breastplate of the high priest, signifies "lights"; which sense of the word the Vulgate Latin version retains, rendering it, "in doctrines glorify the Lord", and so the Targum,
"therefore, when light cometh to the righteous, they shall glorify the Lord;''
and so the words may be rendered, "glorify the Lord for the Urim", or "the lights"; for Christ, who has the true "Urim" and "Thummim", lights and perfections; for the light of his Gospel, and the truths of it, which will now be spread in a most wonderful manner throughout the world; to which times may be applied those words, "arise, shine, for thy light is come, and the glory of the Lord is risen upon thee--and the Gentiles shall come to thy light, and kings to the brightness of thy rising", Is 60:1 and which will be a just and sufficient reason for giving glory to the Lord:
even the name of the Lord God of Israel, in the isles of the sea; whose name will now be known, not in Israel, or among the Jews only, but in all distant and foreign countries, which are sometimes meant by the isles of the sea; and in all islands, even the most remote, who will have reason to join with them on the continent to glorify God, whose name will now be great in all the earth.
(u) "in vallibus". So Kimchi, Ben Melech, Munster, Pagninus, Montanus, Piscator. (w) "In cavernis vel speluncis", Forerius, Sanctius.
John Wesley
24:15 In distress - When you are in the furnace of affliction. In the isles - In remote countries, beyond the sea, which in scripture are commonly called isles.
Robert Jamieson, A. R. Fausset and David Brown
24:15 in the fires--VITRINGA translates, "in the caves." Could it mean the fires of affliction (1Pet 1:7)? They were exiles at the time. The fires only loose the carnal bonds off the soul, without injuring a hair, as in the case of Shadrach, Meshach, and Abed-nego. LOWTH reads, in the islands (Ezek 26:18). Rather translate for "fires," "in the regions of morning light," that is, the east, in antithesis to the "isles of the sea," that is, the west [MAURER]. Wheresoever ye be scattered, east or west, still glorify the Lord (Mal 1:11).
24:1624:16: ՚ի ծագաց երկրի արուեստս լուաք. յո՛յս բարեպաշտին, եւ ասիցեն ※ խորհուրդ իմ ինձ. խորհուրդ իմ ի՛նձ եւ իմոցն. վա՛յ արհամարհողաց որ արհամարհեն, եւ արհամարհանօք արհամարհիցեն զօրէնս[9841]։ [9841] Ոմանք միանգամ դնեն. Խորհուրդ իմ ինձ։
16 երկրի ծայրերից հրաշալի օրհնութիւն լսեցինք. «Յո՛յս բարեպաշտին». եւ թող ասեն. «Ինձ համար է իմ խորհուրդը, իմ խորհուրդն ինձ եւ իւրայիններիս համար է»: Վա՜յ նրանց, որոնք արհամարհում են, արհամարհելով արհամարհում են օրէնքները:
16 Երկրի ծայրերէն օրհնութիւններ լսեցինք, Արդարին փառք մատուցանեցէք, Բայց ես ըսի. «Նիհար եմ, նիհար եմ, վա՜յ ինձ. Յափշտակողները կը յափշտակեն. Յափշտակողները բռնի կը յափշտակեն»։
ի ծագաց երկրի արուեստս լուաք, յոյս բարեպաշտին. եւ ասիցեն. Խորհուրդ իմ ինձ, խորհուրդ իմ ինձ եւ իմոցն. վա՜յ արհամարհողաց որ արհամարհեն, եւ արհամարհանօք արհամարհիցեն զօրէնս:

24:16: ՚ի ծագաց երկրի արուեստս լուաք. յո՛յս բարեպաշտին, եւ ասիցեն ※ խորհուրդ իմ ինձ. խորհուրդ իմ ի՛նձ եւ իմոցն. վա՛յ արհամարհողաց որ արհամարհեն, եւ արհամարհանօք արհամարհիցեն զօրէնս[9841]։
[9841] Ոմանք միանգամ դնեն. Խորհուրդ իմ ինձ։
16 երկրի ծայրերից հրաշալի օրհնութիւն լսեցինք. «Յո՛յս բարեպաշտին». եւ թող ասեն. «Ինձ համար է իմ խորհուրդը, իմ խորհուրդն ինձ եւ իւրայիններիս համար է»: Վա՜յ նրանց, որոնք արհամարհում են, արհամարհելով արհամարհում են օրէնքները:
16 Երկրի ծայրերէն օրհնութիւններ լսեցինք, Արդարին փառք մատուցանեցէք, Բայց ես ըսի. «Նիհար եմ, նիհար եմ, վա՜յ ինձ. Յափշտակողները կը յափշտակեն. Յափշտակողները բռնի կը յափշտակեն»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1624:16 От края земли мы слышим песнь: > И сказал я: беда мне, беда мне! увы мне! злодеи злодействуют, и злодействуют злодеи злодейски.
24:16 ἀπὸ απο from; away τῶν ο the πτερύγων πτερυξ wing τῆς ο the γῆς γη earth; land τέρατα τερας omen ἠκούσαμεν ακουω hear ἐλπὶς ελπις hope τῷ ο the εὐσεβεῖ ευσεβεω revere καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned οὐαὶ ουαι woe τοῖς ο the ἀθετοῦσιν αθετεω displace; put off οἱ ο the ἀθετοῦντες αθετεω displace; put off τὸν ο the νόμον νομος.1 law
24:16 מִ mi מִן from כְּנַ֨ף kkᵊnˌaf כָּנָף wing הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth זְמִרֹ֤ת zᵊmirˈōṯ זָמִיר song שָׁמַ֨עְנוּ֙ šāmˈaʕnû שׁמע hear צְבִ֣י ṣᵊvˈî צְבִי beauty לַ la לְ to † הַ the צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just וָ wā וְ and אֹמַ֛ר ʔōmˈar אמר say רָזִי־ rāzî- רָזִי [uncertain] לִ֥י lˌî לְ to רָֽזִי־ rˈāzî- רָזִי [uncertain] לִ֖י lˌî לְ to אֹ֣וי ʔˈôy אֹוי woe לִ֑י lˈî לְ to בֹּגְדִ֣ים bōḡᵊḏˈîm בגד deal treacherously בָּגָ֔דוּ bāḡˈāḏû בגד deal treacherously וּ û וְ and בֶ֥גֶד vˌeḡeḏ בֶּגֶד treachery בֹּוגְדִ֖ים bôḡᵊḏˌîm בגד deal treacherously בָּגָֽדוּ׃ bāḡˈāḏû בגד deal treacherously
24:16. a finibus terrae laudes audivimus gloriam iusti et dixi secretum meum mihi secretum meum mihi vae mihi praevaricantes praevaricati sunt et praevaricatione transgressorum praevaricati suntFrom the ends of the earth we have heard praises, the glory of the just one. And I said: My secret to myself, my secret to myself, woe is me: the prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated.
16. From the uttermost part of the earth have we heard songs, glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
24:16. From the ends of the earth, we have heard the praises of the glory of the Just One. And I said: “My secret is for myself! My secret is for myself! Woe to me! Those who would betray us have betrayed us, and they have betrayed us with the betrayal of transgression.”
24:16. From the uttermost part of the earth have we heard songs, [even] glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
From the uttermost part of the earth have we heard songs, [even] glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously:

24:16 От края земли мы слышим песнь: <<Слава Праведному!>> И сказал я: беда мне, беда мне! увы мне! злодеи злодействуют, и злодействуют злодеи злодейски.
24:16
ἀπὸ απο from; away
τῶν ο the
πτερύγων πτερυξ wing
τῆς ο the
γῆς γη earth; land
τέρατα τερας omen
ἠκούσαμεν ακουω hear
ἐλπὶς ελπις hope
τῷ ο the
εὐσεβεῖ ευσεβεω revere
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
οὐαὶ ουαι woe
τοῖς ο the
ἀθετοῦσιν αθετεω displace; put off
οἱ ο the
ἀθετοῦντες αθετεω displace; put off
τὸν ο the
νόμον νομος.1 law
24:16
מִ mi מִן from
כְּנַ֨ף kkᵊnˌaf כָּנָף wing
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
זְמִרֹ֤ת zᵊmirˈōṯ זָמִיר song
שָׁמַ֨עְנוּ֙ šāmˈaʕnû שׁמע hear
צְבִ֣י ṣᵊvˈî צְבִי beauty
לַ la לְ to
הַ the
צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just
וָ וְ and
אֹמַ֛ר ʔōmˈar אמר say
רָזִי־ rāzî- רָזִי [uncertain]
לִ֥י lˌî לְ to
רָֽזִי־ rˈāzî- רָזִי [uncertain]
לִ֖י lˌî לְ to
אֹ֣וי ʔˈôy אֹוי woe
לִ֑י lˈî לְ to
בֹּגְדִ֣ים bōḡᵊḏˈîm בגד deal treacherously
בָּגָ֔דוּ bāḡˈāḏû בגד deal treacherously
וּ û וְ and
בֶ֥גֶד vˌeḡeḏ בֶּגֶד treachery
בֹּוגְדִ֖ים bôḡᵊḏˌîm בגד deal treacherously
בָּגָֽדוּ׃ bāḡˈāḏû בגד deal treacherously
24:16. a finibus terrae laudes audivimus gloriam iusti et dixi secretum meum mihi secretum meum mihi vae mihi praevaricantes praevaricati sunt et praevaricatione transgressorum praevaricati sunt
From the ends of the earth we have heard praises, the glory of the just one. And I said: My secret to myself, my secret to myself, woe is me: the prevaricators have prevaricated, and with the prevarication of transgressors they have prevaricated.
16. From the uttermost part of the earth have we heard songs, glory to the righteous. But I said, I pine away, I pine away, woe is me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
24:16. From the ends of the earth, we have heard the praises of the glory of the Just One. And I said: “My secret is for myself! My secret is for myself! Woe to me! Those who would betray us have betrayed us, and they have betrayed us with the betrayal of transgression.”
24:16. From the uttermost part of the earth have we heard songs, [even] glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 From the uttermost part of the earth have we heard songs, even glory to the righteous. But I said, My leanness, my leanness, woe unto me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously. 17 Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. 18 And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. 19 The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. 20 The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. 21 And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. 22 And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. 23 Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
These verses, as those before, plainly speak,
I. Comfort to saints. They may be driven, by the common calamities of the places where they live, into the uttermost parts of the earth, or perhaps they are forced thither for their religion; but there they are singing, not sighing. Thence have we heard songs, and it is a comfort to us to hear them, to hear that good people carry their religion along with them even to the most distant regions, to hear that God visits them there and gives encouragement to hope that he will gather them thence, Deut. xxx. 4. And this is their song, even glory to the righteous: the word is singular, and may refer to the righteous God, who is just in all he has brought upon us. This is glorifying the Lord in the fires. Or the meaning may be, "These songs redound to the glory or beauty of the righteous that sing them." We do the greatest honour imaginable to ourselves when we employ ourselves in honouring and glorifying God. This may have reference to the sending of the gospel to the uttermost parts of the earth, as far as this island of ours, in the days of the Messiah, the glad tidings of which are echoed back in songs heard thence, from churches planted there, even glory to the righteous God, agreeing with the angels' song, Glory be to God in the highest, and glory to all righteous men; for the work of redemption was ordained before the world for our glory.
II. Terror to sinners. The prophet, having comforted himself and others with the prospect of a saved remnant, returns to lament the miseries he saw breaking in like a mighty torrent upon the earth: "But I said, My leanness! my leanness! woe unto me! The very thought of it frets me, and makes me lean," v. 16. He foresees,
1. The prevalency of sin, that iniquity should abound (v. 16): The treacherous dealers have dealt treacherously; this is itself a judgment, and that which provokes God to bring other judgments. (1.) Men are false to one another; there is no faith in man, but a universal dishonesty. Truth, that sacred bond of society, has departed, and there is nothing but treachery in men's dealings. See Jer. ix. 1, 2. (2.) They are all false to their God; as to him, and their covenant with him, the children of men are all treacherous dealers, and have dealt very treacherously with their God, in departing from their allegiance to him. This is the original, and this the aggravation, of the sin of the world; and, when men have been false to their God, how should they be true to any other?
2. The prevalency of wrath and judgment for that sin. (2.) The inhabitants of the earth will be pursued from time to time, from place to place, by one mischief or other (v. 17, 18): Fear, and the pit, and the snare (fear of the pit and the snare) are upon them wherever they are; for the sons of men know not what evil they may suddenly be snared in, Eccl. ix. 12. These three words seem to be chosen for the sake of an elegant paranomasia, or, as we now scornfully call it, a jungle of words: Pachad, and Pachath, and Pach; but the meaning is plain (v. 18), that evil pursues sinners (Prov. xiii. 21), that the curse shall overtake the disobedient (Deut. xxviii. 15), that those who are secure because they have escaped one judgment know not how soon another may arrest them. What this prophet threatens all the inhabitants of the earth with another makes part of the judgment of Moab, Jer. xlviii. 43, 44. But it is a common instance of the calamitous state of human life that when we seek to avoid one mischief we fall into a worse, and that the end of one trouble is often the beginning of another; so that we are least safe when we are most secure. (2.) The earth itself will be shaken to pieces. It will be literally so at last, when all the works therein shall be burnt up; and it is often figuratively so before that period. The windows from on high are open to pour down wrath, as in the universal deluge. Upon the wicked God shall rain snares (Ps. xi. 6); and, the fountains of the great deep being broken up, the foundations of the earth do shake of course, the frame of nature is unhinged, and all is in confusion. See how elegantly this is expressed (v. 19, 20): The earth is utterly broken down; it is clean dissolved; it is moved exceedingly, moved out of its place. God shakes heaven and earth, Hag. ii. 6. See the misery of those who lay up their treasure in the things of the earth and mind those things; they place their confidence in that which will shortly be utterly broken down and dissolved. The earth shall reel to and fro like a drunkard; so unsteady, so uncertain, are all the motions of these things. Worldly men dwell in it as in a palace, as in a castle, as in an impregnable tower; but it shall be removed like a cottage, so easily, so suddenly, and with so little loss to the great landlord. The pulling down of the earth will be but like the pulling down of a cottage, which the country is willing to be rid of, because it does but harbour beggars; and therefore no care is taken to rebuild it: It shall fall, and not rise again; but there shall be new heavens and a new earth, in which shall dwell nothing but righteousness. But what is it that shakes the earth thus and sinks it? It is the transgression thereof that shall be heavy upon it. Note, Sin is a burden to the whole creation; it is a heavy burden, a burden under which it groans now and will sink at last. Sin is the ruin of states, and kingdoms, and families; they fall under the weight of that talent of lead, Zech. v. 7, 8. (3.) God will have a particular controversy with the kings and great men of the earth (v. 21): He will punish the host of the high ones. Hosts of princes are no more before God than hosts of common men; what can a host of high ones do with their combined force when the Most High, the Lord of hosts, contends with them to abase their height, and scatter their hosts, and break all their confederacies? The high ones, that are on high, that are puffed up with their height and grandeur, that think themselves so high that they are out of the reach of any danger, God will visit upon them all their pride and cruelty, with which they have oppressed and injured their neighbours and subjects, and it shall now return upon their own heads. The kings of the earth shall now be reckoned with upon the earth, to show that verily there is a God that judges in the earth and will render to the proudest of kings according to the fruit of their doings. Let those that are trampled upon by the high ones of the earth comfort themselves with this, that though they cannot, dare not, must not, resist them, yet there is a God that will call them to an account, that will triumph over them upon their own dunghill: for the earth they are kings of is in the eye of God no better. This is general only. It is particularly foretold (v. 22) that they shall be gathered together as prisoners, convicted condemned prisoners, are gathered in the pit, or dungeon, and there they shall be shut up under close confinement. The kings and high ones, who took all possible liberty themselves, and took a pride and pleasure in shutting up others, shall now be themselves shut up. Let not the free man glory in his freedom, any more than the strong man in his strength, for he knows not what restraints he is reserved for. But after many days they shall be visited, either, [1.] They shall be visited in wrath; it is the same word, in another form, that is used (v. 21), the Lord shall punish them; they shall be reserved to the day of execution, as condemned prisoners are, and as fallen angels are reserved in chains of darkness to the judgment of the great day, Jude 6. Let this account for the delays of divine vengeance; sentence is not executed speedily, because execution-day has not yet come, and perhaps will not come till after many days; but it is certain that the wicked is reserved for the day of destruction, and is therefore preserved in the mean time, but shall be brought forth to the day of wrath, Job xxi. 30. Let us therefore judge nothing before the time. [2.] They shall be visited in mercy, and be discharged from their imprisonment, and shall again obtain, if not their dignity, yet their liberty. Nebuchadnezzar, in his conquests, made many kings and princes his captives, and kept them in the dungeon in Babylon, and, among the rest, Jehoiachin King of Judah; but after many days, when Nebuchadnezzar's head was laid, his son visited them, and granted (as should seem) some reviving to them all in their bondage; for it is made an instance of his particular kindness to Jehoiachin that he set his throne above the throne of the rest of the kings that were with him, Jer. lii. 32. If we apply this to the general state of mankind, it imports a revolution of conditions; those that were high are punished, those that were punished are relieved, after many days, that none in this world may be secure though their condition be ever so prosperous, nor any despair though their condition be ever so deplorable.
3. Glory to God in all this, v. 23. When all this comes to pass, when the proud enemies of God's church are humbled and brought down, (1.) Then it shall appear, beyond contradiction, that the Lord reigns, which is always true, but not always alike evident. When the kings of the earth are punished for their tyranny and oppression, then it is proclaimed and proved to all the world that God is King of kings--King above them, by whom they are accountable--that he reigns as Lord of hosts, of all hosts, of their hosts,--that he reigns in Mount Zion, and in Jerusalem, in his church, for the honour and welfare of that, pursuant to the promises on which that is founded, reigns in his word and ordinances,--that he reigns before his ancients, before all his saints, especially before his ministers, the elders of his church, who have their eye upon all the out-goings of his power and providence, and, in all these events, observe his hand. God's ancients, the old disciples, the experienced Christians, that have often, when they have been perplexed, gone into the sanctuary of God in Zion and Jerusalem, and acquainted themselves with his manifestations of himself there, shall see more than others of God's dominion and sovereignty in these operations of his providence. (2.) Then it shall appear, beyond comparison, that he reigns gloriously, in such brightness and lustre that the moon shall be confounded and the sun ashamed, as the smaller lights are eclipsed and extinguished by the greater. Great men, who thought themselves to have as bright a lustre and as vast a dominion as the sun and moon, shall be ashamed when God appears above them, much more when he appears against them. Then shall their faces be filled with shame, that they may seek God's name. The eastern nations worshipped the sun and moon; but, when God shall appear so gloriously for his people against his and their enemies, all these pretended deities shall be ashamed that ever they received the homage of their deluded worshippers. The glory of the Creator infinitely outshines the glory of the brightest creatures. In the great day, when the Judge of heaven and earth shall shine forth in his glory, the sun shall by his transcendent lustre be turned into darkness and the moon into blood.
Adam Clarke: Commentary on the Bible - 1831
24:16: But I said - The prophet speaks in the person of the inhabitants of the land still remaining there, who should be pursued by Divine vengeance, and suffer repeated distresses from the inroads and depredations of their powerful enemies. Agreeably to what he said before in a general denunciation of these calamities: -
"Though there be a tenth part remaining in it;
Even this shall undergo a repeated destruction."
Isa 6:13 (note). See the note there. - L.
My leanness, my leanness - Or, my secret; so the Vulgate, Montanus, and my old MS; רזן razan has this meaning in Chaldee; but in Hebrew it signifies to make lean, to waste. This sentence in the Hebrew has a strange connection of uncouth sounds: ואמר רזי לי רזי לי אוי לי בוגדים בגדו ובגד בגדים בגרו Vaomer, razi li razi li, oi li, bogedim bagadu, ubeged bogedim bagadu. This may be equalled by the translation in my Old MS. Bible: And I seide, my priveye thinge to me: my priveye thinge to me: woo to me: The lawe breykynge thei breken: and in lawe brekynge of the overdon thingis, they breken the lawe.
The treacherous dealers have dealt treacherously "The plunderers plunder" - See note on Isa 21:2.
Albert Barnes: Notes on the Bible - 1834
24:16: From the uttermost part of the earth - The word 'earth' here seems to be taken in its usual sense, and to denote countries without the bounds of Palestine, and the phrase is equivalent to remote regions or distant countries (see the note at Isa 11:12). The prophet here represents himself as hearing those songs from distant lands as a grand chorus, the sound of which came in upon and pervaded Palestine. The worship of God would be still continued, though the temple should be destroyed, the inhabitants of the land dispersed, and the land of Judea be a widespread desolation. Amidst the general wreck and woe, it was some consolation that the worship of Yahweh was celebrated anywhere.
Have we heard songs - Or, we do hear songs. The distant celebrations of the goodness of God break on the ear, and amidst the general calamity these songs of the scattered people of God comfort the heart.
Glory to the righteous - This is the burden and substance of those songs. Their general import and design is, to show that there shall be honor to the people of God. They are now afflicted and scattered. Their temple is destroyed, their land waste, and ruin spreads over the graves of their fathers. Yet amidst these desolations, their confidence in God is unshaken; their reliance on him is firm. They still believe that there shall be honor and glory to the just, and that God will be their protector and avenger. These assurances served to sustain them in their afflictions, and to shed a mild and cheering influence on their saddened hearts.
But I said - But I, the prophet, am constrained to say. This the prophet says respecting himself, viewing himself as left in the land of Canaan; or more probably he personifies, in this declaration, Jerusalem, and the inhabitants of the land that still remained there. The songs that came in from distant lands; the echoing praises from the exiles in the east and the west seeming to meet and mingle over Judea, only served to render the abounding desolation more manifest and distressing. Those distant praises recalled the solemn services of the temple, and the happiness of other times, and led each one of those remaining, who witnessed the desolations, to exclaim, 'my leanness.'
My leanness, my leanness - The language of Jerusalem, and the land of Judea. This language expresses calamity. The loss of flesh is emblematic of a condition of poverty, want, and wretchedness - as sickness and affliction waste away the flesh, and take away the strength; Psa 109:24 :
My knees are weak through fasting,
And my flesh faileth of fatness.
Psa 102:5 :
By reason of the voice of my groaning
My bones cleave to my flesh.
See also Job 6:12; Job 19:20; Lam 3:4. Leanness is also put to denote the displeasure of God, in Psa 106:15 :
And he gave them their request;
But sent leanness into their soul.
Compare Isa 10:16.
The treacherous dealers - The foreign nations that disregard covenants and laws; that pursue their object by deceit, and stratagem, and fraud. Most conquests are made by what are called the stratagems of war; that is, by a course of perfidy and deception. There can be no doubt that the usual mode of conquest was pursued in regard to Jerusalem. This whole clause is exceedingly emphatic. The word implying treachery (בגד bâ gad) is repeated no less than five times in various forms in this single clause, and shows how strongly the idea had taken possession of the mind of the prophet. The passage furnishes one of the most remarkable examples of the "paronomasia" occurring in the Bible. בגדוּ בגדים בגדוּ וּבגד בוגדים bâ gâ dû bogidiym bâ gâ dû û beged bô gediym. In fact, this figure abounds so much in this chapter that Gesenius contends that it is not the production of Isaiah, but a composition belonging to a later and less elegant period of Hebrew literature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: uttermost part: Heb. wing, Isa 26:15, Isa 45:22-25, Isa 52:10, Isa 66:19, Isa 66:20; Psa 2:8, Psa 22:27-31, Psa 67:7, Psa 72:8-11; Psa 98:3, Psa 107:1-43; Mic 5:4; Mar 13:27; Act 13:47
glory: Exo 15:11; Psa 58:10; Rev 15:3, Rev 16:5-7, Rev 19:1-6
But: Isa 10:16, Isa 17:4; Psa 106:15
My leanness: Heb. Leanness to me, or, My secret to me
the treacherous: Isa 21:2, Isa 33:1, Isa 48:8; Jer 3:20, Jer 5:11, Jer 12:1, Jer 12:6; Lam 1:2; Hos 5:7, Hos 6:7; Hab 1:3
Carl Friedrich Keil and Franz Delitzsch
24:16
This appeal is not made in vain. Is 24:16. "From the border of the earth we hear songs: Praise to the Righteous One!" It no doubt seems natural enough to understand the term tzaddı̄k (righteous) as referring to Jehovah; but, as Hitzig observes, Jehovah is never called "the Righteous One" in so absolute a manner as this (compare, however, Ps 112:4, where it occurs in connection with other attributes, and Ex 9:27, where it stands in an antithetical relation); and in addition to this, Jehovah gives צבי (Is 4:2; Is 28:5), whilst כבוד, and not צבי, is ascribed to Him. Hence we must take the word in the same sense as in Is 3:10 (cf., Hab 2:4). The reference is to the church of righteous men, whose faith has endured the fire of the judgment of wrath. In response to its summons to the praise of Jehovah, they answer it in songs from the border of the earth. The earth is here thought of as a garment spread out; cenaph is the point or edge of the garment, the extreme eastern and western ends (compare Is 11:12). Thence the church of the future catches the sound of this grateful song as it is echoed from one to the other.
The prophet feels himself, "in spirit," to be a member of this church; but all at once he becomes aware of the sufferings which will have first of all to be overcome, and which he cannot look upon without sharing the suffering himself. "Then I said, Ruin to me! ruin to me! Woe to me! Robbers rob, and robbing, they rob as robbers. Horror, and pit, and snare, are over thee, O inhabitant of the earth! And it cometh to pass, whoever fleeth from the tidings of horror falleth into the pit; and whoever escapeth out of the pit is caught in the snare: for the trap-doors on high are opened, and the firm foundations of the earth shake. The earth rending, is rent asunder; the earth bursting, is burst in pieces; the earth shaking, tottereth. The earth reeling, reeleth like a drunken man, and swingeth like a hammock; and its burden of sin presseth upon it; and it falleth, and riseth not again." The expression "Then I said" (cf., Is 6:5) stands here in the same apocalyptic connection as in Rev_ 7:14, for example. He said it at that time in a state of ecstasy; so that when he committed to writing what he had seen, the saying was a thing of the past. The final salvation follows a final judgment; and looking back upon the latter, he bursts out into the exclamation of pain: râzı̄-lı̄, consumption, passing away, to me (see Is 10:16; Is 17:4), i.e., I must perish (râzi is a word of the same form as kâli, shâni, ‛âni; literally, it is a neuter adjective signifying emaciatum = macies; Ewald, 749, g). He sees a dreadful, bloodthirsty people preying among both men and stores (compare Is 21:2; Is 33:1, for the play upon the word with בגד, root גד, cf., κεύθειν τινά τι, tecte agere, i.e., from behind, treacherously, like assassins). The exclamation, "Horror, and pit," etc. (which Jeremiah applies in Jer 48:43-44, to the destruction of Moab by the Chaldeans), is not an invocation, but simply a deeply agitated utterance of what is inevitable. In the pit and snare there is a comparison implied of men to game, and of the enemy to sportsmen (cf., Jer 15:16; Lam 4:19; yillâcēr, as in Is 8:15; Is 28:13). The על in עליך is exactly the same as in Judg 16:9 (cf., Is 16:9). They who should flee as soon as the horrible news arrived (min, as in Is 33:3) would not escape destruction, but would become victims to one form if not to another (the same thought which we find expressed twice in Amos 5:19, and still more fully in Is 9:1-4, as well as in a more dreadfully exalted tone). Observe, however, in how mysterious a background those human instruments of punishment remain, who are suggested by the word bōgdim (robbers). The idea that the judgment is a direct act of Jehovah, stands in the foreground and governs the whole. For this reason it is described as a repetition of the flood (for the opened windows or trap-doors of the firmament, which let the great bodies of water above them come down from on high upon the earth, point back to Gen 7:11 and Gen 8:2, cf., Ps 78:23); and this indirectly implies its universality. It is also described as an earthquake. "The foundations of the earth" are the internal supports upon which the visible crust of the earth rests. The way in which the earth in its quaking first breaks, then bursts, and then falls, is painted for the ear by the three reflective forms in Is 24:19, together with their gerundives, which keep each stage in the process of the catastrophe vividly before the mind. רעה is apparently an error of the pen for רע, if it is not indeed a n. actionis instead of the inf. absol. as in Hab 3:9. The accentuation, however, regards the ah as a toneless addition, and the form therefore as a gerundive (like kob in Num 23:25). The reflective form התרעע is not the hithpalel of רוּע, vociferari, but the hithpoel of רעע (רצץ), frangere. The threefold play upon the words would be tame, if the words themselves formed an anti-climax; but it is really a climax ascendens. The earth first of all receives rents; then gaping wide, it bursts asunder; and finally sways to and fro once more, and falls. It is no longer possible for it to keep upright. Its wickedness presses it down like a burden (Is 1:4; Ps 38:5), so that it now reels for the last time like a drunken man (Is 28:7; Is 29:9), or a hammock (Is 1:8), until it falls never to rise again.
Geneva 1599
24:16 From the uttermost part of the earth have we heard songs, [even] glory to the (k) righteous. But I said, (l) My leanness, my leanness, woe to me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.
(k) Meaning to God, who will publish his gospel through all the world.
(l) I am consumed with care, considering the affliction of the Church, both by foreign enemies and domestic. Some read, My secret, my secret: that is, it was revealed to the prophet, that the good would be preserved and the wicked destroyed.
John Gill
24:16 From the uttermost part of the earth have we heard songs,.... Of praise and thanksgivings, on account of the judgments of God on antichrist; for the glorious appearance of Christ's kingdom; for the spread of his Gospel throughout the world; for the conversion of the Jews, and the bringing in of the fulness of the Gentiles everywhere; wherefore these songs are heard from all parts of the world, and the uttermost parts of them; these are the voices said to be heard in heaven, or in the church, everywhere, Rev_ 11:15 so some Jewish writers (x) interpret the words of the days of the Messiah, and of the songs then to be sung:
even glory to the righteous; to the righteous One; meaning either the righteous God, who is essentially righteous in himself, and declaratively in his works of providence and grace, and in the judgments he executes on his enemies; on account of which, particularly, glory is here ascribed unto him, even for his judgments on the great whore, they being just and true, Rev_ 16:6 or to Christ the righteous One, who is so as God, and as Mediator, and is the author of righteousness to his people; who ascribe the glory of deity, of salvation, and of righteousness to him, who is crowned with glory and honour now, and will be glorified on earth at this time; for then he, and he alone, will be exalted, and will reign before his ancients gloriously: or to righteous men, such who are made righteous by the righteousness of Christ imputed to them: it is a glory to have on the righteousness of Christ; and such as have it are all glorious within, and will be remarkably glorious in the latter day, a crown of glory in the hands of the Lord; and especially in the New Jerusalem church state, when they will have the glory of God upon them, as well as in the ultimate state. Ben Melech observes, that signifies desire and good will; and so may suggest, that the righteous at this time will have all that their hearts can wish for and desire, as well as visibly appear to be the objects of God's light and pleasure. Some think that the word "tzebi", translated "glory", signifies the land of Judea, called "the glory of all lands", Ezek 20:6 which will at this time be restored to the Jews, who will now be converted, and be all righteous:
but I said, my leanness, my leanness, woe unto me: the treacherous dealers have dealt treacherously, yea, the treacherous dealers have dealt very treacherously: this the prophet said, which brought leanness upon him; he either pining and fretting at the present state of his people, so very unlike to that which he now had a view of; they being a set of treacherous men, there being no faith in them, with respect to God or one another; no religion or truth, no honour nor honesty among them: or having in view the future state of this people when the Messiah should come; whom they would reject, and treacherously betray into the hands of the Gentiles, and crucify: or else, rather foreseeing, by a spirit of prophecy, the sad times that would be previous to those glorious ones before mentioned; as great declensions among professors; great coldness and lukewarmness in religious affairs, the consequence of which is leanness of soul; the interest of Christ brought very low, his witnesses being slain, and prophesying at an end; and all this through the treachery of false teachers that lie in wait to deceive: unless, rather, it can be thought that this refers to the Laodicean state, when there will be great lukewarmness and indifference in the professors of religion; great carnality and security, and much spiritual leanness, though great boasts of riches and fulness; and which will issue in the dissolution of the world, and the personal appearance of Christ, to which the following part of the chapter seems to relate. The Targum interprets the word "razi", which is repeated, and rendered "leanness", by a "secret" or mystery, thus,
"the prophet said, a secret, a reward for the righteous is shown unto me; a secret punishment for the wicked is revealed unto me;''
and so Jarchi explains it of two secrets, the secret of punishment, and the secret of salvation; but of the latter especially the prophet would not say woe unto me, nor indeed of the former; for as the one is desirable, so the other is but just and righteous, and neither of them secrets, or mysteries: rather, if the idea of a mystery or secret is to be retained, the prophet may be thought to be thrown into distress, in the foreview of the blindness that should happen to Israel, and continue till the fulness of the Gentiles came in, which the apostle calls a mystery, Rom 11:25 and of their rejection, because of their disbelief of the Messiah, and their perfidious usage of him and his followers, dealing very treacherously with them, and betraying them into the hands of wicked men.
(x) Midrash Kohelet, fol. 62. 3.
John Wesley
24:16 From - From all the parts of the earth in which the Jews are or shall be. Songs - Of joy and praise. Glory - Or, glory be to the righteous. The Lord, the righteous one. But - In the midst of these joyful tidings, I discern something which gives me cause of lamentation. My leanness - I faint and pine away for grief, for the following reason. Treacherously - The Jews, who have been frequently guilty of great perfidiousness towards God, are now acting the same part. Even the Hebrew doctors expound this place of the perfidiousness of some Jews in the times of the Messiah. And it is not strange that so sad a sight made the prophet cry out, My leanness, &c. He repeats it to shew the horridness of the crime.
Robert Jamieson, A. R. Fausset and David Brown
24:16 Songs to God come in together to Palestine from distant lands, as a grand chorus.
glory to the righteous--the burden of the songs (Is 26:2, Is 26:7). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times and draw from Jerusalem in her present calamities, the cry, "My leanness." HORSLEY translates, "glory to the Just One"; then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (Jer 5:11), to crucify the Just One; and his deficiency of righteousness which made him need to be clothed with the righteousness of the Just One (Ps 106:15).
treacherous dealers--the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in Is 21:2) [BARNES].
24:1724:17: Ահ, գուբ, եւ որոգայթ ՚ի վերայ ձեր բնակիչք երկրի։
17 Ահը, գուբը եւ որոգայթը թող սպառնան ձեզ, ո՛վ երկրի բնակիչներ:
17 Ո՛վ երկրի բնակիչ, Վախ, գուբ եւ որոգայթ պիտի ըլլայ քու վրադ։
Ա՜հ, գուբ եւ որոգայթ ի վերայ ձեր, բնակիչք երկրի:

24:17: Ահ, գուբ, եւ որոգայթ ՚ի վերայ ձեր բնակիչք երկրի։
17 Ահը, գուբը եւ որոգայթը թող սպառնան ձեզ, ո՛վ երկրի բնակիչներ:
17 Ո՛վ երկրի բնակիչ, Վախ, գուբ եւ որոգայթ պիտի ըլլայ քու վրադ։
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24:1724:17 Ужас и яма и петля для тебя, житель земли!
24:17 φόβος φοβος fear; awe καὶ και and; even βόθυνος βοθυνος ditch καὶ και and; even παγὶς παγις trap ἐφ᾿ επι in; on ὑμᾶς υμας you τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
24:17 פַּ֥חַד pˌaḥaḏ פַּחַד trembling וָ wā וְ and פַ֖חַת fˌaḥaṯ פַּחַת pit וָ wā וְ and פָ֑ח fˈāḥ פַּח bird-trap עָלֶ֖יךָ ʕālˌeʸḵā עַל upon יֹושֵׁ֥ב yôšˌēv ישׁב sit הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:17. formido et fovea et laqueus super te qui habitator es terraeFear, and the pit, and the snare are upon thee, O thou inhabitant of the earth.
17. Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth.
24:17. Dread, and the pit, and the snare are over you, O inhabitant of the earth!
24:17. Fear, and the pit, and the snare, [are] upon thee, O inhabitant of the earth.
Fear, and the pit, and the snare, [are] upon thee, O inhabitant of the earth:

24:17 Ужас и яма и петля для тебя, житель земли!
24:17
φόβος φοβος fear; awe
καὶ και and; even
βόθυνος βοθυνος ditch
καὶ και and; even
παγὶς παγις trap
ἐφ᾿ επι in; on
ὑμᾶς υμας you
τοὺς ο the
ἐνοικοῦντας ενοικεω dwell in; inhabit
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
24:17
פַּ֥חַד pˌaḥaḏ פַּחַד trembling
וָ וְ and
פַ֖חַת fˌaḥaṯ פַּחַת pit
וָ וְ and
פָ֑ח fˈāḥ פַּח bird-trap
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
יֹושֵׁ֥ב yôšˌēv ישׁב sit
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:17. formido et fovea et laqueus super te qui habitator es terrae
Fear, and the pit, and the snare are upon thee, O thou inhabitant of the earth.
24:17. Dread, and the pit, and the snare are over you, O inhabitant of the earth!
24:17. Fear, and the pit, and the snare, [are] upon thee, O inhabitant 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: Суд Божий, изображаемый здесь пророком, исходит на те чаши гнева Божия, какие изображаются в Апокалипсисе (гл. 16).

Петля, т. е. силок, каким на Востоке пользовались для ловли птиц и зверей.
Adam Clarke: Commentary on the Bible - 1831
24:17: Fear, and the pit "The terror, the pit" - If they escape one calamity, another shall overtake them.
"As if a man should flee from a lion, and a bear should overtake him:
Or should betake himself to his house, and lean his hand on the wall,
And a serpent should bite him."
Amo 5:19.
"For," as our Savior expressed it in a like parabolical manner, "wheresoever the carcass is there shall the eagles be gathered together," Mat 24:28. The images are taken from the different methods of hunting and taking wild beasts, which were anciently in use. The terror was a line strung with feathers of all colors which fluttering in the air scared and frightened the beasts into the toils, or into the pit which was prepared for them. Nec est mirum, cum maximos ferarum greges linea pennis distincta contineat, et in insidias agat, ab ipso effectu dicta formido. Seneca de Ira, 2:12. The pit or pitfall, fovea; digged deep in the ground, and covered over with green boughs, turf, etc., in order to deceive them, that they might fall into it unawares. The snare, or toils, indago; a series of nets, inclosing at first a great space of ground, in which the wild beasts were known to be; and then drawn in by degrees into a narrower compass, till they were at last closely shut up, and entangled in them. - L.
For מכול mikkol, a MS. reads מפני mippeney, as it is in Jer 48:44, and so the Vulgate and Chaldee. But perhaps it is only, like the latter, a Hebraism, and means no more than the simple preposition מ mem. See Psa 102:6. For it does not appear that the terror was intended to scare the wild beasts by its noise. The paronomasia is very remarkable; פחד pachad, פחת pachath, פך pach: and that it was a common proverbial form, appears from Jeremiah's repeating it in the same words, Jer 48:43, Jer 48:44.
Albert Barnes: Notes on the Bible - 1834
24:17: Fear, and the pit - This verse is an explanation of the cause of the wretchedness referred to in the pRev_ious verse. The same expression is found in Jer 48:43, in his account of the destruction that would come upon Moab, a description which Jeremiah probably copied from Isaiah - There is also here in the original a "paronomasia" that cannot be retained in a translation - פחד ופחת ופח pachad vâ pachath vâ pach - where the form פח pach occurs in each word. The sense is, that they were nowhere safe; that if they escaped one danger, they immediately fell into another. The expression is equivalent to that which occurs in the writings of the Latin classics:
Incidit in Scyllam cupiens vitare Charybdin.
The same idea, that if a man should escape from one calamity he would fall into another, is expressed in another form in Amo 5:19 :
As if a man did flee from a lion, and a bear met him;
Or went into a house, and leaned his hand on the wall,
And a serpent bit him.
In the passage before us, there is an advance from one danger to another, or the subsequent one is more to be dreaded than the preceding. The figure is taken from the mode of taking wild beasts, where various nets, toils, or pitfalls were employed to secure them. The word 'fear' (פחד pachad), denotes anything that was used to frighten or arouse the wild beasts in hunting, or to drive them into the pitfall that was prepared for them. Among the Romans the name 'fears' ("formidines") was given to lines or cords strung with feathers of all colors, which, when they fluttered in the air or were shaken, frightened the beasts into the pits, or the birds into the snares which were prepared to take them (Seneca, De Ira, ii. 122; virg. AE. xii. 7499; Geor. iii. 372). It is possible that this may be referred to here under the name of 'fear.' The word 'pit' (פחת pachat) denotes the pitfall; a hole dug in the ground, and covered over with bushes, leaves, etc., into which they might fall unawares. The word 'snare' (פח pach) denotes a net, or gin, and perhaps refers to a series of nets enclosing at first a large space of ground, in which the wild beasts were, and then drawn by degrees into a narrow compass, so that they could not escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: and the pit: Lev 26:21, Lev 26:22; Kg1 19:17; Jer 8:3, Jer 48:43, Jer 48:44; Eze 14:21
John Gill
24:17 Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. This is to be understood not of the land of Judea only, and the inhabitants of it, but of all the earth; Kimchi interprets it of the nations of the world, particularly the Greeks and Turks; but the whole world, and the inhabitants of it, are meant, as the following verses show. There is an elegant play on words in the Hebrew, which cannot well be expressed in English, in the words "pachad, pachath, pach", fear, pit, and a snare; which are expressive of a variety of dangers, difficulties, and distresses; there seems to be an allusion to creatures that are hunted, who flee through fear, and fleeing fall into pits, or are entangled in snares, and so taken. Before the last day, or second coming of Christ to judge the world, there will be great perplexity in men's minds, great dread and fear upon their hearts, and much distress of nations; and the coming of the Son of Man will be as a snare upon the earth; see Lk 21:25.
John Wesley
24:17 The snare - Great and various judgments, some actually inflicted, and others justly feared.
Robert Jamieson, A. R. Fausset and David Brown
24:17 This verse explains the wretchedness spoken of in Is 24:16. Jeremiah (Jer 48:43-44) uses the same words. They are proverbial; Is 24:18 expressing that the inhabitants were nowhere safe; if they escaped one danger, they fell into another, and worse, on the opposite side (Amos 5:19). "Fear" is the term applied to the cords with feathers of all colors which, when fluttered in the air, scare beasts into the pitfall, or birds into the snare. HORSLEY makes the connection. Indignant at the treatment which the Just One received, the prophet threatens the guilty land with instant vengeance.
24:1824:18: Եւ եղիցի որ փախիցէ յահէ անտի՝ անկցի՛ ՚ի գուբն. եւ որ ելանիցէ ՚ի գբոյն, ըմբռնեսցի՛ յորոգայթն։ Զի պատուհանք բացա՛ն յերկնից, եւ շարժեսցին հիմունք երկրի[9842]։ [9842] Ոմանք. Բացան երկնից, եւ շար՛՛։
18 Ով որ ահից փախչի՝ թող ընկնի գուբը, եւ ով որ ելնի գբից՝ թող բռնուի որոգայթի մէջ: Ահա բացուեցին երկնքի պատուհանները, եւ երկրի հիմքերը ցնցուեցին:
18 Վախին ձայնէն փախչողը գուբը պիտի իյնայ, Գուբին մէջէն ելլողը որոգայթին մէջ պիտի բռնուի, Քանզի բարձրէն պատուհանները բաց են Ու երկրին հիմերը կը շարժին։
Եւ եղիցի որ փախիցէ յահէ անտի` անկցի ի գուբն, եւ որ ելանիցէ ի գբոյն, ըմբռնեսցի յորոգայթն. զի պատուհանք բացան յերկնից, եւ շարժեսցին հիմունք երկրի:

24:18: Եւ եղիցի որ փախիցէ յահէ անտի՝ անկցի՛ ՚ի գուբն. եւ որ ելանիցէ ՚ի գբոյն, ըմբռնեսցի՛ յորոգայթն։ Զի պատուհանք բացա՛ն յերկնից, եւ շարժեսցին հիմունք երկրի[9842]։
[9842] Ոմանք. Բացան երկնից, եւ շար՛՛։
18 Ով որ ահից փախչի՝ թող ընկնի գուբը, եւ ով որ ելնի գբից՝ թող բռնուի որոգայթի մէջ: Ահա բացուեցին երկնքի պատուհանները, եւ երկրի հիմքերը ցնցուեցին:
18 Վախին ձայնէն փախչողը գուբը պիտի իյնայ, Գուբին մէջէն ելլողը որոգայթին մէջ պիտի բռնուի, Քանզի բարձրէն պատուհանները բաց են Ու երկրին հիմերը կը շարժին։
zohrab-1805▾ eastern-1994▾ western am▾
24:1824:18 Тогда побежавший от крика ужаса упадет в яму; и кто выйдет из ямы, попадет в петлю; ибо окна с {небесной} высоты растворятся, и основания земли потрясутся.
24:18 καὶ και and; even ἔσται ειμι be ὁ ο the φεύγων φευγω flee τὸν ο the φόβον φοβος fear; awe ἐμπεσεῖται εμπιπτω fall in εἰς εις into; for τὸν ο the βόθυνον βοθυνος ditch ὁ ο the δὲ δε though; while ἐκβαίνων εκβαινω step out of ἐκ εκ from; out of τοῦ ο the βοθύνου βοθυνος ditch ἁλώσεται αλισκω under; by τῆς ο the παγίδος παγις trap ὅτι οτι since; that θυρίδες θυρις window ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἠνεῴχθησαν ανοιγω open up καὶ και and; even σεισθήσεται σειω shake τὰ ο the θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land
24:18 וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be הַ ha הַ the נָּ֞ס nnˈās נוס flee מִ mi מִן from קֹּ֤ול qqˈôl קֹול sound הַ ha הַ the פַּ֨חַד֙ ppˈaḥaḏ פַּחַד trembling יִפֹּ֣ל yippˈōl נפל fall אֶל־ ʔel- אֶל to הַ ha הַ the פַּ֔חַת ppˈaḥaṯ פַּחַת pit וְ wᵊ וְ and הָֽ hˈā הַ the עֹולֶה֙ ʕôlˌeh עלה ascend מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הַ ha הַ the פַּ֔חַת ppˈaḥaṯ פַּחַת pit יִלָּכֵ֖ד yillāḵˌēḏ לכד seize בַּ ba בְּ in † הַ the פָּ֑ח ppˈāḥ פַּח bird-trap כִּֽי־ kˈî- כִּי that אֲרֻבֹּ֤ות ʔᵃrubbˈôṯ אֲרֻבָּה hole מִ mi מִן from מָּרֹום֙ mmārôm מָרֹום high place נִפְתָּ֔חוּ niftˈāḥû פתח open וַֽ wˈa וְ and יִּרְעֲשׁ֖וּ yyirʕᵃšˌû רעשׁ quake מֹ֥וסְדֵי mˌôsᵊḏê מֹוסָד foundation אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:18. et erit qui fugerit a voce formidinis cadet in foveam et qui se explicuerit de fovea tenebitur laqueo quia cataractae de excelsis apertae sunt et concutientur fundamenta terraeAnd it shall come to pass, that he that shall flee from the noise of the fear, shall fall into the pit: and he that shall rid himself out of the pit, shall be taken in the snare: for the flood-gates from on high are opened, and the foundations of the earth shall be shaken.
18. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows on high are opened, and the foundations of the earth do shake.
24:18. And this shall be: whoever will flee from the voice of dread will fall into the pit. And whoever will extricate himself from the pit will be caught in the snare. For the floodgates from above have been opened, and the foundations of the earth will be shaken.
24:18. And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.
And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake:

24:18 Тогда побежавший от крика ужаса упадет в яму; и кто выйдет из ямы, попадет в петлю; ибо окна с {небесной} высоты растворятся, и основания земли потрясутся.
24:18
καὶ και and; even
ἔσται ειμι be
ο the
φεύγων φευγω flee
τὸν ο the
φόβον φοβος fear; awe
ἐμπεσεῖται εμπιπτω fall in
εἰς εις into; for
τὸν ο the
βόθυνον βοθυνος ditch
ο the
δὲ δε though; while
ἐκβαίνων εκβαινω step out of
ἐκ εκ from; out of
τοῦ ο the
βοθύνου βοθυνος ditch
ἁλώσεται αλισκω under; by
τῆς ο the
παγίδος παγις trap
ὅτι οτι since; that
θυρίδες θυρις window
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἠνεῴχθησαν ανοιγω open up
καὶ και and; even
σεισθήσεται σειω shake
τὰ ο the
θεμέλια θεμελιος foundation
τῆς ο the
γῆς γη earth; land
24:18
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
הַ ha הַ the
נָּ֞ס nnˈās נוס flee
מִ mi מִן from
קֹּ֤ול qqˈôl קֹול sound
הַ ha הַ the
פַּ֨חַד֙ ppˈaḥaḏ פַּחַד trembling
יִפֹּ֣ל yippˈōl נפל fall
אֶל־ ʔel- אֶל to
הַ ha הַ the
פַּ֔חַת ppˈaḥaṯ פַּחַת pit
וְ wᵊ וְ and
הָֽ hˈā הַ the
עֹולֶה֙ ʕôlˌeh עלה ascend
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הַ ha הַ the
פַּ֔חַת ppˈaḥaṯ פַּחַת pit
יִלָּכֵ֖ד yillāḵˌēḏ לכד seize
בַּ ba בְּ in
הַ the
פָּ֑ח ppˈāḥ פַּח bird-trap
כִּֽי־ kˈî- כִּי that
אֲרֻבֹּ֤ות ʔᵃrubbˈôṯ אֲרֻבָּה hole
מִ mi מִן from
מָּרֹום֙ mmārôm מָרֹום high place
נִפְתָּ֔חוּ niftˈāḥû פתח open
וַֽ wˈa וְ and
יִּרְעֲשׁ֖וּ yyirʕᵃšˌû רעשׁ quake
מֹ֥וסְדֵי mˌôsᵊḏê מֹוסָד foundation
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:18. et erit qui fugerit a voce formidinis cadet in foveam et qui se explicuerit de fovea tenebitur laqueo quia cataractae de excelsis apertae sunt et concutientur fundamenta terrae
And it shall come to pass, that he that shall flee from the noise of the fear, shall fall into the pit: and he that shall rid himself out of the pit, shall be taken in the snare: for the flood-gates from on high are opened, and the foundations of the earth shall be shaken.
24:18. And this shall be: whoever will flee from the voice of dread will fall into the pit. And whoever will extricate himself from the pit will be caught in the snare. For the floodgates from above have been opened, and the foundations of the earth will be shaken.
24:18. And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Пророк изображает потоп, какой погубит землю, и потрясение земли страшными землетрясениями.

Окна небесные - см. Быт 7:11.

Основания земли. - Земля представлялась евреям стоящей на основах или столбах (ср. 1: Цар 2:8).
Adam Clarke: Commentary on the Bible - 1831
24:18: Out of the midst of the pit "From the pit" - For מתוך mittoch, from the midst of, a MS. reads מן min, from, as it is in Jer 48:44; and so likewise the Septuagint, Syriac, and Vulgate.
Albert Barnes: Notes on the Bible - 1834
24:18: From the noise of the fear - A cry or shout was made in hunting, designed to arouse the game, and drive it to the pitfall. The image means here that calamities would be multiplied in all the land, and that if the inhabitants endeavored to avoid one danger they would fall into another.
And he that cometh up out of the midst of the pit - A figure taken still from hunting. It was possible that some of the more strong and active of the wild beasts driven into the pitfall would spring out, and attempt to escape, yet they might be secured by snares or gins purposely contrived for such an occurrence. So the prophet says, that though a few might escape the calamities that would at first threaten to overthrow them, yet they would have no security. They would immediately fall into others, and be destroyed.
For the windows on high are open - This is evidently taken from the account of the deluge in Gen 7:11 : 'In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows (or flood-gates, Margin) of heaven were opened.' The word 'windows' here (ארבות 'ă rubô th) is the same which occurs in Genesis, and properly denotes a grate, a lattice, a window, and then any opening, as a sluice or floodgate, and is applied to a tempest or a deluge, because when the rain descends, it seems like opening sluices or floodgates in the sky. The sense here is, that calamities had come upon the nation resembling the universal deluge.
And the foundations of the earth do shake - An image derived from an earthquake - a figure also denoting far-spreading calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: he who fleeth: Deu 32:23-26; Jos 10:10, Jos 10:11; Kg1 20:29, Kg1 20:30; Job 18:8-16, Job 20:24; Amo 5:19
for the: Gen 7:11, Gen 19:24; Kg2 7:2
the foundations: Deu 32:22; Psa 18:7, Psa 18:15, Psa 46:2, Psa 46:3
Geneva 1599
24:18 And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the (m) windows from on high are open, and the foundations of the earth do shake.
(m) Meaning that God's wrath and vengeance would be over and under them, so that they would not escape no more than they did at Noah's flood.
John Gill
24:18 And it shall come to pass, that he who fleeth from the noise of the fear,.... From the fearful noise that will be made, the voices and thunderings heard in the heavens above, the sea and waves roaring below; or from wars, and rumours of wars, and terrible armies approaching and pursuing, Lk 21:25 or rather at the report of an object to be feared and dreaded by wicked men, even the Son of Man coming in the clouds of heaven, Rev_ 1:7,
shall fall into the pit; of ruin and destruction, dug for the wicked, Ps 94:13 just as the kings of Sodom and Gomorrah fell into the slime pits, when they fled from their conquerors, Gen 14:10,
and he that comes up out of the midst of the pit shall be taken in the snare; the meaning is, that he that escapes one trouble should fall into another, so that there will be no safety anywhere. Jarchi's note is,
"he that escapes the sword of Messiah ben Joseph, shall fall upon the sword of Messiah ben David; and he that escapes from thence shall be taken in a snare in the war of Gog:''
for the windows from on high are open; not hereby signifying, as Jerom thinks, that the Lord would now see all the sins of men, which, because he did not punish before, he seemed by sinners to be ignorant of; but the allusion is to the opening of the windows of heaven at the time of the deluge, Gen 7:11 and intimates, that the wrath of God should be revealed from heaven, and the severest judgments be denounced, made manifest, and come down from thence in a very visible, public, and terrible manner, like an overflowing tempest of rain:
and the foundations of the earth do shake: very probably the dissolution of the world may be attended with a general earthquake; or this may denote the dread and terror that will seize the inhabitants of it.
John Wesley
24:18 Fleeth - Upon the report of some terrible evil. The foundations - Both heaven and earth conspire against him. He alludes to the deluge of waters which God poured down from heaven, and to the earthquakes which he often causes below.
Robert Jamieson, A. R. Fausset and David Brown
24:18 noise of . . . fear--the shout designed to rouse the game and drive it into the pitfall.
windows . . . open--taken from the account of the deluge (Gen 7:11); the flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (2Pet 3:5-7).
24:1924:19: Խռովութեամբ խռովեսցի՛ երկիր, եւ տարակուսելո՛վ տարակուսեսցի երկիր. խոնարհեցաւ[9843]։ [9843] Ոմանք. Խռովելով խռովեսցի։
19 Երկիրը շփոթի ու խռովութեան մէջ պիտի ընկնի, երկիրը պիտի տագնապի, տարակուսի եւ խոնարհուի:
19 Երկիրը բոլորովին կը ճնշուի. Երկիրը բոլորովին կը պատռուի, Երկիրը բոլորովին կը սարսի
[345]Խռովութեամբ խռովեսցի երկիր, եւ տարակուսելով տարակուսեսցի երկիր. խոնարհեցաւ:

24:19: Խռովութեամբ խռովեսցի՛ երկիր, եւ տարակուսելո՛վ տարակուսեսցի երկիր. խոնարհեցաւ[9843]։
[9843] Ոմանք. Խռովելով խռովեսցի։
19 Երկիրը շփոթի ու խռովութեան մէջ պիտի ընկնի, երկիրը պիտի տագնապի, տարակուսի եւ խոնարհուի:
19 Երկիրը բոլորովին կը ճնշուի. Երկիրը բոլորովին կը պատռուի, Երկիրը բոլորովին կը սարսի
zohrab-1805▾ eastern-1994▾ western am▾
24:1924:19 Земля сокрушается, земля распадается, земля сильно потрясена;
24:19 ταραχῇ ταραχη stirring ταραχθήσεται ταρασσω stir up; trouble ἡ ο the γῆ γη earth; land καὶ και and; even ἀπορίᾳ απορια perplexity ἀπορηθήσεται απορεω perplex ἡ ο the γῆ γη earth; land
24:19 רֹ֥עָה rˌōʕā רעה pasture הִֽתְרֹעֲעָ֖ה hˈiṯrōʕᵃʕˌā רעע break הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth פֹּ֤ור pˈôr פרר stir הִֽתְפֹּורְרָה֙ hˈiṯpôrᵊrā פרר stir אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth מֹ֥וט mˌôṭ מוט totter הִֽתְמֹוטְטָ֖ה hˈiṯmôṭᵊṭˌā מוט totter אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:19. confractione confringetur terra contritione conteretur terra commotione commovebitur terraWith breaking shall the earth be broken, with crushing shall the earth be crushed, with trembling shall the earth be moved.
19. The earth is utterly broken, the earth is clean dissolved, the earth is moved exceedingly.
24:19. The earth will be utterly broken! The earth will be utterly crushed! The earth will be utterly shaken!
24:19. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.
The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly:

24:19 Земля сокрушается, земля распадается, земля сильно потрясена;
24:19
ταραχῇ ταραχη stirring
ταραχθήσεται ταρασσω stir up; trouble
ο the
γῆ γη earth; land
καὶ και and; even
ἀπορίᾳ απορια perplexity
ἀπορηθήσεται απορεω perplex
ο the
γῆ γη earth; land
24:19
רֹ֥עָה rˌōʕā רעה pasture
הִֽתְרֹעֲעָ֖ה hˈiṯrōʕᵃʕˌā רעע break
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
פֹּ֤ור pˈôr פרר stir
הִֽתְפֹּורְרָה֙ hˈiṯpôrᵊrā פרר stir
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
מֹ֥וט mˌôṭ מוט totter
הִֽתְמֹוטְטָ֖ה hˈiṯmôṭᵊṭˌā מוט totter
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
24:19. confractione confringetur terra contritione conteretur terra commotione commovebitur terra
With breaking shall the earth be broken, with crushing shall the earth be crushed, with trembling shall the earth be moved.
24:19. The earth will be utterly broken! The earth will be utterly crushed! The earth will be utterly shaken!
24:19. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.
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
19-20: Как колыбель, т. е. детская колыбель или висячая постель для взрослого человека, которую на Востоке иногда вешают на суке дерева.

Упадет - выражение образное.
Adam Clarke: Commentary on the Bible - 1831
24:19: The earth "The land" - הארץ haarets, forte delendum ה he, ut ex praecedente ortum. Vid. seqq. - Secker. "Probably the ה he, in הארץ haarets, should be blotted out, as having arisen from the preceding."
Albert Barnes: Notes on the Bible - 1834
24:19: The earth is utterly broken down - The effect as it were of an earthquake where everything is thrown into commotion and ruin.
The earth is moved exceedingly - Everything in this verse is intense and emphatic. The verbs are in the strongest form of emphasis: 'By breaking, the land is broken;' 'by scattering, the land is scattered;' 'by commotion, the land is moved.' The repetition also of the expression in the same sense three times, is a strong form of emphasis; and the whole passage is designed to denote the utter desolation and ruin that had come upon the land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Isa 24:1-5, Isa 34:4-10; Jer 4:23-28; Nah 1:5; Hab 3:6; Mat 24:3; Rev 20:11
John Gill
24:19 The earth is utterly broken down,.... Still alluding to the deluge, when the earth broke in upon the waters under it, if Mr. Burnet's theory of the earth can be supported:
the earth is clean dissolved; it will be an entire dissolution, nothing shall remain; all these things, as Peter says, the heavens and the earth, and all in them, shall be dissolved, 2Pet 3:11,
the earth is moved exceedingly; out of its place and form, and shall fall into its original chaos and confusion. The Targum is,
"moving, the earth shall be moved; agitating, the earth shall be agitated; breaking or dissolving, the earth shall be broken or dissolved;''
which seems to express the more gradual and natural dissolution of the world. These expressions are used, and repeated, to declare the certain and complete destruction of it.
John Wesley
24:19 The earth - This is repeated again, to shew the dreadfulness and, certainty of these judgments, and to awaken the stupid Israelites.
Robert Jamieson, A. R. Fausset and David Brown
24:19 earth--the land: image from an earthquake.
24:2024:20: Շարժելով շարժեսցի՛ երկիր, իբրեւ զտաղաւար մրգապահաց. իբրեւ զարբեալն եւ զսխալակ, գլորեսցի եւ մի՛ կարասցէ կանգնել. զի սաստկացաւ ՚ի վերայ նորա անօրէնութիւն[9844]։ [9844] Ոսկան ընդ միում օրինակի. Իբրեւ զարբեալն եւս խաղ՚ակ։
20 Երկիրը պիտի շարժուի ու ցնցուի ինչպէս այգու պահապանի տնակ, հարբածի ու երերուողի պէս պիտի գլորուի եւ պիտի չկարողանայ ոտքի կանգնել, որովհետեւ նրա վրայ ծանրացել է անօրէնութիւնը:
20 Երկիրը գինովի պէս անդադար պիտի երերայ Ու հիւղի պէս պիտի շարժի։Անոր մեղքը պիտի ծանրանայ անոր վրայ։Անիկա պիտի իյնայ ու անգամ մըն ալ պիտի չելլէ։
շարժելով շարժեսցի երկիր, իբրեւ զտաղաւար մրգապահաց. իբրեւ զարբեալն եւ զսխալակ,`` գլորեսցի եւ մի՛ կարասցէ կանգնել. [346]զի սաստկացաւ ի վերայ նորա անօրէնութիւն:

24:20: Շարժելով շարժեսցի՛ երկիր, իբրեւ զտաղաւար մրգապահաց. իբրեւ զարբեալն եւ զսխալակ, գլորեսցի եւ մի՛ կարասցէ կանգնել. զի սաստկացաւ ՚ի վերայ նորա անօրէնութիւն[9844]։
[9844] Ոսկան ընդ միում օրինակի. Իբրեւ զարբեալն եւս խաղ՚ակ։
20 Երկիրը պիտի շարժուի ու ցնցուի ինչպէս այգու պահապանի տնակ, հարբածի ու երերուողի պէս պիտի գլորուի եւ պիտի չկարողանայ ոտքի կանգնել, որովհետեւ նրա վրայ ծանրացել է անօրէնութիւնը:
20 Երկիրը գինովի պէս անդադար պիտի երերայ Ու հիւղի պէս պիտի շարժի։Անոր մեղքը պիտի ծանրանայ անոր վրայ։Անիկա պիտի իյնայ ու անգամ մըն ալ պիտի չելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2024:20 шатается земля, как пьяный, и качается, как колыбель, и беззаконие ее тяготеет на ней; она упадет, и уже не встанет.
24:20 ἔκλινεν κλινω bend; tip over καὶ και and; even σεισθήσεται σειω shake ὡς ως.1 as; how ὀπωροφυλάκιον οπωροφυλακιον the γῆ γη earth; land ὡς ως.1 as; how ὁ ο the μεθύων μεθυω get drunk καὶ και and; even κραιπαλῶν κραιπαλαω and; even πεσεῖται πιπτω fall καὶ και and; even οὐ ου not μὴ μη not δύνηται δυναμαι able; can ἀναστῆναι ανιστημι stand up; resurrect κατίσχυσεν κατισχυω force down; prevail γὰρ γαρ for ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἡ ο the ἀνομία ανομια lawlessness
24:20 נֹ֣ועַ nˈôₐʕ נוע quiver תָּנ֤וּעַ tānˈûₐʕ נוע quiver אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth כַּ ka כְּ as † הַ the שִּׁכֹּ֔ור ššikkˈôr שִׁכֹּור drunk וְ wᵊ וְ and הִֽתְנֹודְדָ֖ה hˈiṯnôḏᵊḏˌā נוד waver כַּ ka כְּ as † הַ the מְּלוּנָ֑ה mmᵊlûnˈā מְלוּנָה watching-place וְ wᵊ וְ and כָבַ֤ד ḵāvˈaḏ כבד be heavy עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon פִּשְׁעָ֔הּ pišʕˈāh פֶּשַׁע rebellion וְ wᵊ וְ and נָפְלָ֖ה nāfᵊlˌā נפל fall וְ wᵊ וְ and לֹא־ lō- לֹא not תֹסִ֥יף ṯōsˌîf יסף add קֽוּם׃ ס qˈûm . s קום arise
24:20. agitatione agitabitur terra sicut ebrius et auferetur quasi tabernaculum unius noctis et gravabit eam iniquitas sua et corruet et non adiciet ut resurgatWith shaking shall the earth be shaken as a drunken man, and shall be removed as the tent of one night: and the iniquity thereof shall be heavy upon it, and it shall fall, and not rise again.
20. The earth shall stagger like a drunken man, and shall be moved to and fro like a hut; and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again.
24:20. The earth will stagger greatly, like a drunken man, and will be carried away, like the tent of a single night. And its iniquity will be heavy upon it, and it will fall and not rise up again.
24:20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.
The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again:

24:20 шатается земля, как пьяный, и качается, как колыбель, и беззаконие ее тяготеет на ней; она упадет, и уже не встанет.
24:20
ἔκλινεν κλινω bend; tip over
καὶ και and; even
σεισθήσεται σειω shake
ὡς ως.1 as; how
ὀπωροφυλάκιον οπωροφυλακιον the
γῆ γη earth; land
ὡς ως.1 as; how
ο the
μεθύων μεθυω get drunk
καὶ και and; even
κραιπαλῶν κραιπαλαω and; even
πεσεῖται πιπτω fall
καὶ και and; even
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
ἀναστῆναι ανιστημι stand up; resurrect
κατίσχυσεν κατισχυω force down; prevail
γὰρ γαρ for
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
ο the
ἀνομία ανομια lawlessness
24:20
נֹ֣ועַ nˈôₐʕ נוע quiver
תָּנ֤וּעַ tānˈûₐʕ נוע quiver
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
כַּ ka כְּ as
הַ the
שִּׁכֹּ֔ור ššikkˈôr שִׁכֹּור drunk
וְ wᵊ וְ and
הִֽתְנֹודְדָ֖ה hˈiṯnôḏᵊḏˌā נוד waver
כַּ ka כְּ as
הַ the
מְּלוּנָ֑ה mmᵊlûnˈā מְלוּנָה watching-place
וְ wᵊ וְ and
כָבַ֤ד ḵāvˈaḏ כבד be heavy
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
פִּשְׁעָ֔הּ pišʕˈāh פֶּשַׁע rebellion
וְ wᵊ וְ and
נָפְלָ֖ה nāfᵊlˌā נפל fall
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תֹסִ֥יף ṯōsˌîf יסף add
קֽוּם׃ ס qˈûm . s קום arise
24:20. agitatione agitabitur terra sicut ebrius et auferetur quasi tabernaculum unius noctis et gravabit eam iniquitas sua et corruet et non adiciet ut resurgat
With shaking shall the earth be shaken as a drunken man, and shall be removed as the tent of one night: and the iniquity thereof shall be heavy upon it, and it shall fall, and not rise again.
24:20. The earth will stagger greatly, like a drunken man, and will be carried away, like the tent of a single night. And its iniquity will be heavy upon it, and it will fall and not rise up again.
24:20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:20: Like a cottage "Like a lodge for a night" - See note on Isa 1:8.
Albert Barnes: Notes on the Bible - 1834
24:20: The earth shall reel to and fro like a drunkard - This is descriptive of the agitation that occurs in an earthquake when everything is shaken from its foundation, and when trees and towers are shaken by the mighty concussion. The same figure is used in Isa 29:9. See also the description of a tempest at sea, in Psa 107:27 :
They reel to and fro,
And stagger like a drunken man,
And are at their wit's end.
And shall be removed like a cottage - Or rather, shall move or vacillate (התנודדה hitenô dedâ h) like a cottage. The word "cottage" (מלוּנה melû nâ h from לין lı̂ yn, "to pass the night, to lodge for a night") means properly a temporary shed or lodge for the watchman of a garden or vineyard (see the note at Isa 1:8). Sometimes these cottages were erected in the form of a hut; and sometimes they were a species of hanging bed or couch, that was suspended from the limbs of trees. They were made either by interweaving the limbs of a tree, or by suspending them by cords from the branches of trees, or by extending a cord or cords from one tree to another, and laying a couch or bed on the cords. They were thus made to afford a convenient place for observation, and also to afford security from the access of wild beasts. Travelers in the East even now resort to such a temporary lodge for security (see Niebuhr's Description of Arabia). These lodges were easily moved to and fro, and swung about by the wind - and this is the idea in the verse before us. The whole land was agitated as with an earthquake; it reeled like a drunkard; it moved, and was unsettled, as the hanging couch on the trees was driven to and fro by the wind.
And the transgression thereof shall be heavy upon it - Like a vast incumbent weight on a dwelling which it cannot sustain, and beneath which it is crushed.
And it shall fall, and not rise again - This does not mean, as I apprehend, that the nation should never be restored to its former dignity and rank as a people, for the prophet immediately Isa 24:23 speaks of such a restoration, and of the re-establishment of the theocracy; but it must mean that in those convulsions it would not rise. It would not be able to recover itself; it would certainly be prostrated. As we say of a drunkard, he may stumble often, and partially recover himself, yet he will certainly fall so as not then to be able to recover himself, so it would be with that agitated and convulsed land. They would make many efforts to recover themselves, and they would partially succeed, yet they would ultimately be completely prostrate in the dust.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: reel: Isa 19:14, Isa 29:9; Psa 107:27
removed: Isa 1:8, Isa 38:12
the transgression: isa 5:7-30; Psa 38:4; Lam 1:14; Hos 4:1-5; Mat 23:35, Mat 23:36
and it: Jer 8:4, Jer 25:27; Dan 11:19; Amo 8:14; Zac 5:5-8; Rev 18:21
John Gill
24:20 The earth shall reel to and fro like a drunkard,.... When it shall be moved and agitated to and fro, and dissolved; or this may be meant of the inhabitants, who shall be at their wits' end, and in the utmost confusion, not knowing what to do, nor where to go, having no more thought, nor sense, nor command of themselves, than a drunken man; and this is in just retaliation, that as they have been drunk with sin, having drank up iniquity like water, they shall now be drunk with punishment, which being heavy upon them, will make them stagger like a drunken man:
and shall be removed like a cottage; or, "a tent" (x); either of soldiers or shepherds, which are easily taken down and moved; or like "a lodge" (y), as the word is rendered Is 1:8. The Septuagint render it a "fruit watch"; and, according to the Jewish writers, it signifies a booth or tent, in which the keepers of gardens or vineyards watched in the night; which Jarchi says was built on the top of a tree, and Kimchi on a hill; and, being made of light wood, was easily moved to and fro with the wind. The Targum is,
"and it goes and comes as a bed;''
that is, rocks as a cradle:
and the transgression thereof shall be heavy upon it; that is, the punishment of transgression, which, like a talent of lead, in Zech 5:8 shall crush it, and the inhabitants of it, to pieces:
and it shall fall, and not rise again; in the form it now is; for there will be new heavens and a new earth, in which the righteous, who will share the first resurrection, will dwell; for as for the first earth, or present one, it shall pass away, and no place be found for it, Rev_ 20:11.
(x) "quasi tabernaculum", V. L. (y) "Ut diversoriolum", Piscator.
John Wesley
24:20 A tent - Which is easily and commonly carried from place to place.
Robert Jamieson, A. R. Fausset and David Brown
24:20 removed like a cottage--(See on Is 1:8). Here, a hanging couch, suspended from the trees by cords, such as NIEBUHR describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind.
heavy upon it--like an overwhelming burden.
not rise again--not meaning, that it never would rise (Is 24:23), but in those convulsions it would not rise, it would surely fall.
24:2124:21: Եւ եղիցի յաւուր յայնմիկ, ածցէ՛ Աստուած ՚ի վերայ զարդուն երկնից զձեռն իւր. եւ ՚ի վերայ թագաւորաց երկրի՝ որ ՚ի վերայ երկրի։
21 Այն օրը Աստուած իր ձեռքը պիտի տարածի երկնային լուսատուների վրայ, իսկ երկրում՝ երկրի թագաւորների վրայ:
21 Այն օրը Տէրը բարձրէն այցելութիւն պիտի ընէ հպարտներուն զօրքին Ու երկրի վրայ՝ երկրի թագաւորներուն։
Եւ եղիցի յաւուր յայնմիկ` [347]ածցէ Աստուած ի վերայ զարդուն երկնից զձեռն իւր``, եւ ի վերայ թագաւորաց երկրի` որ ի վերայ երկրի:

24:21: Եւ եղիցի յաւուր յայնմիկ, ածցէ՛ Աստուած ՚ի վերայ զարդուն երկնից զձեռն իւր. եւ ՚ի վերայ թագաւորաց երկրի՝ որ ՚ի վերայ երկրի։
21 Այն օրը Աստուած իր ձեռքը պիտի տարածի երկնային լուսատուների վրայ, իսկ երկրում՝ երկրի թագաւորների վրայ:
21 Այն օրը Տէրը բարձրէն այցելութիւն պիտի ընէ հպարտներուն զօրքին Ու երկրի վրայ՝ երկրի թագաւորներուն։
zohrab-1805▾ eastern-1994▾ western am▾
24:2124:21 И будет в тот день: посетит Господь воинство выспреннее на высоте и царей земных на земле.
24:21 καὶ και and; even ἐπάξει επαγω instigate; bring on ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὸν ο the κόσμον κοσμος world; adornment τοῦ ο the οὐρανοῦ ουρανος sky; heaven τὴν ο the χεῖρα χειρ hand καὶ και and; even ἐπὶ επι in; on τοὺς ο the βασιλεῖς βασιλευς monarch; king τῆς ο the γῆς γη earth; land
24:21 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 יִפְקֹ֧ד yifqˈōḏ פקד miss יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon צְבָ֥א ṣᵊvˌā צָבָא service הַ ha הַ the מָּרֹ֖ום mmārˌôm מָרֹום high place בַּ ba בְּ in † הַ the מָּרֹ֑ום mmārˈôm מָרֹום high place וְ wᵊ וְ and עַל־ ʕal- עַל upon מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil עַל־ ʕal- עַל upon הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
24:21. et erit in die illa visitabit Dominus super militiam caeli in excelso et super reges terrae qui sunt super terramAnd it shall come to pass, that in that day the Lord shall visit upon the host of heaven on high, and upon the kings of the earth, on the earth.
21. And it shall come to pass in that day, that the LORD shall punish the host of the high ones on high, and the kings of the earth upon the earth.
24:21. And this shall be: in that day, the Lord will visit upon the armies of the sky above, and upon the kings of the earth who are on the ground.
24:21. And it shall come to pass in that day, [that] the LORD shall punish the host of the high ones [that are] on high, and the kings of the earth upon the earth.
And it shall come to pass in that day, [that] the LORD shall punish the host of the high ones [that are] on high, and the kings of the earth upon the earth:

24:21 И будет в тот день: посетит Господь воинство выспреннее на высоте и царей земных на земле.
24:21
καὶ και and; even
ἐπάξει επαγω instigate; bring on
ο the
θεὸς θεος God
ἐπὶ επι in; on
τὸν ο the
κόσμον κοσμος world; adornment
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τὴν ο the
χεῖρα χειρ hand
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
βασιλεῖς βασιλευς monarch; king
τῆς ο the
γῆς γη earth; land
24:21
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
יִפְקֹ֧ד yifqˈōḏ פקד miss
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
צְבָ֥א ṣᵊvˌā צָבָא service
הַ ha הַ the
מָּרֹ֖ום mmārˌôm מָרֹום high place
בַּ ba בְּ in
הַ the
מָּרֹ֑ום mmārˈôm מָרֹום high place
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
עַל־ ʕal- עַל upon
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
24:21. et erit in die illa visitabit Dominus super militiam caeli in excelso et super reges terrae qui sunt super terram
And it shall come to pass, that in that day the Lord shall visit upon the host of heaven on high, and upon the kings of the earth, on the earth.
24:21. And this shall be: in that day, the Lord will visit upon the armies of the sky above, and upon the kings of the earth who are on the ground.
24:21. And it shall come to pass in that day, [that] the LORD shall punish the host of the high ones [that are] on high, and the kings of the earth upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23. Суд Божий, начавшись с небесных воинств, со всей силой обрушится на земных властителей, которые подвергнутся заключению и наказанию, тогда как Господь Сам воцарится на Сионе.

Посетит, т. е. будет судить.

Воинство внутреннее, т. е.

а) высшие, небесные светила и

б) одушевлявших и двигавших, по верованию древних, этими светилами духов или Ангелов, (Выспреннее - по-евр. maram то же, что небо по евр. schamaim). Эти Ангелы в то же время были невидимыми покровителями отдельных царств и ходатаи за них перед Богом (Дан гл. 10).
Adam Clarke: Commentary on the Bible - 1831
24:21: On high - upon the earth - That is, the ecclesiastical and civil polity of the Jews, which shall be destroyed. The nation shall continue in a state of depression and dereliction for a long time. The image seems to be taken from the practice of the great monarchs of that time; who, when they had thrown their wretched captives into a dungeon, never gave themselves the trouble of inquiring about them; but let them lie a long time in that miserable condition, wholly destitute of relief, and disregarded. God shall at length revisit and restore his people in the last age: and then the kingdom of God shall be established in such perfection, as wholly to obscure and eclipse the glory of the temporary, typical, preparative kingdom now subsisting.
Albert Barnes: Notes on the Bible - 1834
24:21: In that day - In the time of the captivity at Babylon.
Shall punish - Hebrew as the Margin, 'Shall visit upon' (see the note at Isa 10:12).
The host of the high ones - There have been various interpretations of this expression. Jerome understands it of the host of heaven, and thinks it refers to the fact that in the day of judgment God will judge not only earthly things but celestial, and especially the sun and moon and stars, as having 'been the objects of idolatrous worship (see Deu 4:19; Dan 8:10; Dan 11:13). Compare Psa 18:17; Jer 25:30, where the words 'on high' are used to denote heaven. Aben Ezra supposes that by the phrase is meant angels, who preside over the governors and kings of the earth, in accordance with the ancient opinion that each kingdom was under the tutelage of guardian angels. To this Rosenmuller seems to assent, and to suppose that the beings thus referred to were evil spirits or demons to whom the kingdoms of the world were subject. Others, among whom is Grotius, have supposed that the reference is to the images of the sun, moon, and stars, which were erected in high places, and worshipped by the Assyrians. But probably the reference is to those who occupied places of power and trust in the ecclesiastical arrangement of Judea, the high priest and priests, who exercised a vast dominion over the nation, and who, in many respects, were regarded as elevated even over the kings and princes of the land. The comparison of rulers with the sun, moon, and stars, is common in the Scriptures; and this comparison was supposed especially to befit ecclesiastical rulers, who were regarded as in a particular manner the lights of the nation.
Upon the earth - Beneath, or inferior to those who had places of the highest trust and honor. The ecclesiastical rulers are represented as occupying the superior rank; the princes and rulers in a civil sense as in a condition of less honor and responsibility. This was probably the usual mode in which the ecclesiastical and civil offices were estimated in Judea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: the Lord: Isa 10:25-27, Isa 14:1, Isa 14:2, Isa 25:10-12, Isa 34:2-17; Psa 76:12, Psa 149:6-9; Ezek. 38:1-39:29; Joe 3:9-17, Joe 3:19; Hag 2:21, Hag 2:22; Zac 14:12-19; Rev 6:14-17, Rev 17:14, Rev 18:9, Rev 19:18-21
punish: Heb. visit upon
Carl Friedrich Keil and Franz Delitzsch
24:21
But if the old earth passes away in this manner out of the system of the universe, the punishment of God must fall at the same time both upon the princes of heaven and upon the princes of earth (the prophet does not arrange what belongs to the end of all things in a "chronotactic" manner). They are the secrets of two worlds, that are here unveiled to the apocalyptic seer of the Old Testament. "And it cometh to pass in that day, Jehovah will visit the army of the high place in the high place, and the kings of the earth on the earth. And they are imprisoned, as one imprisons captives in the pit, and shut up in prison; and in the course of many days they are visited. And the moon blushes, and the sun turns pale: for Jehovah of hosts reigns royally upon Mount Zion and in Jerusalem, and before His elders is glory." With this doubly expressed antithesis of mârōm and 'adâmâh (cf., Is 23:17) before us, brought out as it is as sharply as possible, we cannot understand "the army of the high place" as referring to certain earthly powers (as the Targum, Luther, Calvin, and Hvernick do). Moreover, the expression itself is also opposed to such an interpretation; for, as Is 24:18 clearly shows, in which mimmârom is equivalent to misshâmaim (cf., Is 33:5; Is 37:23; Is 40:26), מרום צבא is synonymous with השּׁמים צבא; and this invariably signifies either the starry host (Is 40:26) or the angelic host (3Kings 22:19; Ps 148:2), and occasionally the two combined, without any distinction (Neh 9:6). As the moon and sun are mentioned, it might be supposed that by the "host on high" we are to understand the angelic host, as Abravanel, Umbreit, and others really do: "the stars, that have been made into idols, the shining kings of the sky, fall from their altars, and the kings of the earth from their thrones." But the very antithesis in the word "kings" (malchē) leads us to conjecture that "the host on high" refers to personal powers; and the view referred to founders on the more minute description of the visitation (pâkad ‛al, as in Is 27:1, Is 27:3, cf., Is 26:21), "they are imprisoned," etc.; for this must also be referred to the heavenly host. The objection might indeed be urged, that the imprisonment only relates to the kings, and that the visitation of the heavenly host finds its full expression in the shaming of the moon and sun (Is 24:23); but the fact that the moon and sun are thrown into the shade by the revelation of the glory of Jehovah, cannot be regarded as a judgment inflicted upon them. Hence the commentators are now pretty well agreed, that "the host on high" signifies here the angelic army. But it is self-evident, that a visitation of the angelic army cannot be merely a relative and partial one. And it is not sufficient to understand the passage as meaning the wicked angels, to the exclusion of the good. Both the context and the parallelism show that the reference must be to a penal visitation in the spiritual world, which stands in the closest connection with the history of man, and in fact with the history of the nations. Consequently the host on high will refer to the angels of the nations and kingdoms; and the prophecy here presupposes what is affirmed in Deut 32:8 (lxx), and sustained in the book of Daniel, when it speaks of a sar of Persia, Javan, and even the people of Israel. In accordance with this exposition, there is a rabbinical saying, to the effect that "God never destroys a nation without having first of all destroyed its prince," i.e., the angel who, by whatever means he first obtained possession of the nation, whether by the will of God or against His will, has exerted an ungodly influence upon it. Just as, according to the scriptural view, both good and evil angels attach themselves to particular men, and an elevated state of mind may sometimes afford a glimpse of this encircling company and this conflict of spirits; so do angels contend for the rule over nations and kingdoms, either to guide them in the way of God or to lead them astray from God; and therefore the judgment upon the nations which the prophet here foretells will be a judgment upon angels also. The kingdom of spirits has its own history running parallel to the destinies of men. What is recorded in Gen 6 was a seduction of men by angels, and one of later occurrence than the temptation by Satan in paradise; and the seduction of nations and kingdoms by the host of heaven, which is here presupposed by the prophecy of Isaiah, is later than either.
Geneva 1599
24:21 And it shall come to pass in that day, [that] the LORD shall (n) punish the host of the high ones [that are] on high, and the kings of the earth upon the earth.
(n) There is no power so high or mighty, but God will visit him with his rods.
John Gill
24:21 And it shall come to pass in that day,.... Not at the precise exact time the earth shall be dissolved, but previous to it, within that dispensation that is called the last day:
that the Lord shall punish the host of the high ones that are on high; which is not to be understood of the darkening of the sun, moon, and stars in the heavens, as some; nor of the visiting of angels, as Aben Ezra; nor of the punishment of Satan, and his principalities and powers, who are reserved to the judgment of the great day; much less of the people of the Jews, their kings and rulers; nor the great monarchs of the earth, the Assyrian, Chaldean, and others; but of antichrist and, his dignified clergy, cardinals, archbishops, bishops, &c. who are the "host or army of that high one" (z), as it may be rendered; of him that exalts himself above all that is called God, sitting in the high place in the temple of God, as if he was God; him, with all his mighty ones, will Christ, who is the true Jehovah, destroy with the breath of his mouth and the brightness of his coming; see Th2 2:4,
and the kings of the earth upon the earth; the kings of the earth, who have committed fornication with the whore of Rome; and who will make war with the Lamb, and shall be overcome by him, Rev_ 17:2 or, "the kings of he earth" with "their earth" (a); both they and their land shall be visited.
(z) "super exercitum excelsi", Pagninus, Montanus, So Cocceius. (a) "cum terra ipsorum", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
24:21 host of . . . high ones--the heavenly host, that is, either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, Is 65:17; Is 60:19, simultaneously with the corrupt polity of men); or rather, "the invisible rulers of the darkness of this world," as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Dan 10:13, Dan 10:20-21).
24:2224:22: Եւ ժողովեսցեն զժողովս նորա ՚ի կապանս, եւ պաշարեսցեն յամուրս. եւ յետ բազո՛ւմ ազգաց այցելութիւն եղիցի նոցա[9845]։ [9845] Ոմանք. Եւ յետ բազում ժամանակաց այցելութիւն եղիցի։
22 Եւ պիտի հաւաքեն նրա ժողովրդին ու դնեն կապանքների մէջ, պիտի պաշարեն ամրոցները եւ շատ սերունդներ անց պիտի պատժեն նրանց:
22 Անոնք պիտի հաւաքուին, Ինչպէս բանտարկեալները գուբին մէջ կը հաւաքուին Ու բանտի մէջ պիտի գոցուին։Շատ ժամանակ յետոյ անոնք պիտի պատժուին։
Եւ [348]ժողովեսցեն զժողովս նորա ի կապանս եւ պաշարեսցեն`` յամուրս. եւ յետ բազում ժամանակաց այցելութիւն եղիցի նոցա:

24:22: Եւ ժողովեսցեն զժողովս նորա ՚ի կապանս, եւ պաշարեսցեն յամուրս. եւ յետ բազո՛ւմ ազգաց այցելութիւն եղիցի նոցա[9845]։
[9845] Ոմանք. Եւ յետ բազում ժամանակաց այցելութիւն եղիցի։
22 Եւ պիտի հաւաքեն նրա ժողովրդին ու դնեն կապանքների մէջ, պիտի պաշարեն ամրոցները եւ շատ սերունդներ անց պիտի պատժեն նրանց:
22 Անոնք պիտի հաւաքուին, Ինչպէս բանտարկեալները գուբին մէջ կը հաւաքուին Ու բանտի մէջ պիտի գոցուին։Շատ ժամանակ յետոյ անոնք պիտի պատժուին։
zohrab-1805▾ eastern-1994▾ western am▾
24:2224:22 И будут собраны вместе, как узники, в ров, и будут заключены в темницу, и после многих дней будут наказаны.
24:22 καὶ και and; even συνάξουσιν συναγω gather καὶ και and; even ἀποκλείσουσιν αποκλειω shut up εἰς εις into; for ὀχύρωμα οχυρωμα stronghold καὶ και and; even εἰς εις into; for δεσμωτήριον δεσμωτηριον jail διὰ δια through; because of πολλῶν πολυς much; many γενεῶν γενεα generation ἐπισκοπὴ επισκοπη supervision; visitation ἔσται ειμι be αὐτῶν αυτος he; him
24:22 וְ wᵊ וְ and אֻסְּפ֨וּ ʔussᵊfˌû אסף gather אֲסֵפָ֤ה ʔᵃsēfˈā אֲסֵפָה [uncertain] אַסִּיר֙ ʔassîr אַסִּיר prisoner עַל־ ʕal- עַל upon בֹּ֔ור bˈôr בֹּור cistern וְ wᵊ וְ and סֻגְּר֖וּ suggᵊrˌû סגר close עַל־ ʕal- עַל upon מַסְגֵּ֑ר masgˈēr מַסְגֵּר dungeon וּ û וְ and מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude יָמִ֖ים yāmˌîm יֹום day יִפָּקֵֽדוּ׃ yippāqˈēḏû פקד miss
24:22. et congregabuntur in congregationem unius fascis in lacum et cludentur ibi in carcerem et post multos dies visitabunturAnd they shall be gathered together as in the gathering of one bundle into the pit, and they shall be shut up there in prison: and after many days they shall be visited.
22. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.
24:22. And they will be gathered together like the gathering of one bundle into a pit. And they will be enclosed in that place, as in a prison. And after many days, they will be visited.
24:22. And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.
And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited:

24:22 И будут собраны вместе, как узники, в ров, и будут заключены в темницу, и после многих дней будут наказаны.
24:22
καὶ και and; even
συνάξουσιν συναγω gather
καὶ και and; even
ἀποκλείσουσιν αποκλειω shut up
εἰς εις into; for
ὀχύρωμα οχυρωμα stronghold
καὶ και and; even
εἰς εις into; for
δεσμωτήριον δεσμωτηριον jail
διὰ δια through; because of
πολλῶν πολυς much; many
γενεῶν γενεα generation
ἐπισκοπὴ επισκοπη supervision; visitation
ἔσται ειμι be
αὐτῶν αυτος he; him
24:22
וְ wᵊ וְ and
אֻסְּפ֨וּ ʔussᵊfˌû אסף gather
אֲסֵפָ֤ה ʔᵃsēfˈā אֲסֵפָה [uncertain]
אַסִּיר֙ ʔassîr אַסִּיר prisoner
עַל־ ʕal- עַל upon
בֹּ֔ור bˈôr בֹּור cistern
וְ wᵊ וְ and
סֻגְּר֖וּ suggᵊrˌû סגר close
עַל־ ʕal- עַל upon
מַסְגֵּ֑ר masgˈēr מַסְגֵּר dungeon
וּ û וְ and
מֵ מִן from
רֹ֥ב rˌōv רֹב multitude
יָמִ֖ים yāmˌîm יֹום day
יִפָּקֵֽדוּ׃ yippāqˈēḏû פקד miss
24:22. et congregabuntur in congregationem unius fascis in lacum et cludentur ibi in carcerem et post multos dies visitabuntur
And they shall be gathered together as in the gathering of one bundle into the pit, and they shall be shut up there in prison: and after many days they shall be visited.
24:22. And they will be gathered together like the gathering of one bundle into a pit. And they will be enclosed in that place, as in a prison. And after many days, they will be visited.
24:22. And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Ров. Темницей на Востоке, напр., в Персии, нередко и теперь служит простая, вырытая в земле, яма, захлопывающаяся железной крышкою. Здесь, конечно, нужно разуметь преисподнюю (Откр 19: и 20: гл.)

После многих дней. Из Откр (20:7-10) видно, что сатана и его Ангелы будут на некоторое время освобождены из бездны, а потом уже снова будут вызваны уже на последний, окончательный суд.
Albert Barnes: Notes on the Bible - 1834
24:22: And they shall be gathered together - That is, those who occupy posts of honor and influence in the ecclesiastical and civil polity of the land. "As prisoners." Margin, as in the Hebrew, 'With the gathering of prisoners.' The reference is to the custom of collecting captives taken in war, and chaining them together by the hands and feet, and thrusting them in large companies into a prison.
In the pit - Margin, 'Dungeon.' The sense is, that he rulers of the land should be made captive, and treated as prisoners of war. This was undoubtedly true in the captivity under Nebuchadnezzar. The people were assembled; were regarded as captives; and were conveyed together to a distant land.
And shall be shut up in the prison - Probably this is not intended to be taken literally, but to denote that they would be as secure as if they were shut up in prison. Their prison-house would be Babylon, where they were enclosed as in a prison seventy years.
And after many days - If this refers, as I have supposed, to the captivity at Babylon, then these 'many days' refer to the period of seventy years.
Shall they be visited - Margin, 'Found wanting.' The word used here (פקד pâ qad) may be used either in a good or bad sense, either to visit for the purpose of Rev_iewing, numbering, or aiding; or to visit for the purpose of punishing. It is probably, in the Scriptures, most frequently used in the latter sense (see Sa1 15:2; Job 31:14; Job 35:15; Psa 89:33; Isa 26:14; Jer 9:24). But it is often used in the sense of taking account of, Rev_iewing, or mustering as a military host (see Num 1:44; Num 3:39; Kg1 20:15; Isa 13:4). In this place it may be taken in either of these senses, as may be best supposed to suit the connection. To me it seems that the connection seems to require the idea of a visitation for the purpose of relief or of deliverance; and to refer to the fact that at the end of that time there would be a Rev_iewing, a mustering, an enrollment of those who should have been carried away to their distant prison-house, to ascertain how many remained, and to marshal them for their return to the land of their fathers (see the books of Ezra and Nehemiah). The word here used has sometimes the sense expressed in the margin, 'found wanting' (compare Sa1 20:6; Sa1 25:15; Isa 38:10); but such a sense does not suit the connection here. I regard the verse as an indication of future mercy and deliverance. They would be thrown into prison, and treated as captives of war; but after a long time they would be visited by the Great Deliverer of their nation, their covenant-keeping God, and reconducted to the land of their fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: they shall: Isa 24:17, Isa 2:19; Jos 10:16, Jos 10:17, Jos 10:22-26
as prisoners are gathered: Heb. with the gathering of prisoners
pit: or, dungeon
shall they: Jer 38:6-13; Zac 9:11
visited: or, found wanting
Carl Friedrich Keil and Franz Delitzsch
24:22
Is 24:22 announces the preliminary punishment of both angelic and human princes: 'asēphâh stands in the place of a gerundive, like taltēlâh in Is 22:17. The connection of the words 'asēphâh 'assir is exactly the same as that of taltēlâh gâbēr in Is 22:17 : incarceration after the manner of incarcerating prisoners; 'âsaph, to gather together (Is 10:14; Is 33:4), signifies here to incarcerate, just as in Gen 42:17. Both verbs are construed with ‛al, because the thrusting is from above downwards, into the pit and prison (‛al embraces both upon or over anything, and into it, e.g., 1Kings 31:4; Job 6:16; see Hitzig on Nahum 3:12). We may see from 2Pet 2:4 and Jude 1:6 how this is to be understood. The reference is to the abyss of Hades, where they are reserved in chains of darkness unto the judgment of the great day. According to this parallel, yippâkedu (shall be visited) ought apparently to be understood as denoting a visitation in wrath (like Is 29:6; Ezek 38:8; compare pâkad followed by an accusative in Is 26:21, also Is 26:14, and Ps 59:6; niphkad, in fact, is never used to signify visitation in mercy), and therefore as referring to the infliction of the final punishment. Hitzig, however, understands it as relating to a visitation of mercy; and in this he is supported by Ewald, Knobel, and Luzzatto. Gesenius, Umbreit, and others, take it to indicate a citation or summons, though without any ground either in usage of speech or actual custom. A comparison of Is 23:17 in its relation to Is 23:15
(Note: Cf., Targ., Saad., "they will come into remembrance again.")
favours the second explanation, as being relatively the most correct; but the expression is intentionally left ambiguous. So far as the thing itself is concerned, we have a parallel in Rev_ 20:1-3 and Rev_ 20:7-9 : they are visited by being set free again, and commencing their old practice once more; but only (as Is 24:23 affirms) to lose again directly, before the glorious and triumphant might of Jehovah, the power they have temporarily reacquired. What the apocalyptist of the New Testament describes in detail in Rev_ 20:4, Rev_ 20:11., and Rev_ 21:1, the apocalyptist of the Old Testament sees here condensed into one fact, viz., the enthroning of Jehovah and His people in a new Jerusalem, at which the silvery white moon (lebânâh) turns red, and the glowing sun (chammâh) turns pale; the two great lights of heaven becoming (according to a Jewish expression) "like a lamp at noonday" in the presence of such glory. Of the many parallels to Is 24:23 which we meet with in Isaiah, the most worthy of note are Is 11:10 to the concluding clause, "and before His elders is glory" (also Is 4:5), and Is 1:26 (cf., Is 3:14), with reference to the use of the word zekēnim (elders). Other parallels are Is 30:26, for chammâh and lebânâh; Is 1:29, for châphēr and bōsh; Is 33:22, for mâlak; Is 10:12, for "Mount Zion and Jerusalem." We have already spoken at Is 1:16 of the word neged (Arab. Ne'gd, from nâgad, njd, to be exalted; vid., opp. Arab. gâr, to be pressed down, to sink), as applied to that which stands out prominently and clearly before one's eyes. According to Hofmann (Schriftbeweis, i. 320-1), the elders here, like the twenty-four presbuteroi of the Apocalypse, are the sacred spirits, forming the council of God, to which He makes known His will concerning the world, before it is executed by His attendant spirits the angels. But as we find counsellors promised to the Israel of the new Jerusalem in Is 1:26, in contrast with the bad zekēnim (elders) which it then possessed (Is 3:14), such as it had at the glorious commencement of its history; and as the passage before us says essentially the same with regard to the zekēnim as we find in Is 4:5 with regard to the festal meetings of Israel (vid., Is 30:20 and Is 32:1); and still further, as Rev_ 20:4 (cf., Mt 19:28) is a more appropriate parallel to the passage before us than Rev_ 4:4, we may assume with certainty, at least with regard to this passage, and without needing to come to any decision concerning Rev_ 4:4, that the zekēnim here are not angels, but human elders after God's own heart. These elders, being admitted into the immediate presence of God, and reigning together with Him, have nothing but glory in front of them, and they themselves reflect that glory.
Geneva 1599
24:22 And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be (o) visited.
(o) Not with his rods as in (Is 24:21) but will be comforted.
John Gill
24:22 And they shall be gathered together,.... First to the battle of the great day of God Almighty at Armageddon, Rev_ 16:14 and there being overcome and taken, they shall be gathered together
as prisoners are gathered in the pit, and shall be shut up in the prison; in the prison or the grave, and in hell; as captives are, till such time as something is determined and ordered what to be done with them:
and after many days shall they be visited; or punished, that is, after the thousand years are ended, when the wicked dead will be all raised; after the battle of Gog and Magog, when Satan, the beast, and false prophet, and all their adherents, shall be cast into the lake which burns with fire and brimstone, Rev_ 19:20.
John Wesley
24:22 Gathered - By God's special providence, in order to their punishment. And thus the unbelieving Jews were generally gathered together at Jerusalem, to their solemn feast, when Titus came and besieged, and destroyed them. Shut up - As malefactors, which are taken in several places, are usually brought to one common prison. After - After the apostate Jews shall have been shut up in unbelief, and in great tribulations for many ages together, they shall be convinced of their sin in crucifying the Messiah, and brought home to God and Christ by true repentance.
Robert Jamieson, A. R. Fausset and David Brown
24:22 in the pit--rather, "for the pit" [HORSLEY]. "In the dungeon" [MAURER]. Image from captives thrust together into a dungeon.
prison--that is, as in a prison. This sheds light on the disputed passage, 1Pet 3:19, where also the prison is figurative: The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a visitation of mercy "after many days"--seventy years in the case of the former--the time is not yet elapsed in the case of the latter. HORSLEY takes "visited" in a bad sense, namely, in wrath, as in Is 26:14; compare Is 29:6; the punishment being the heavier in the fact of the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as Is 24:23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon."
24:2324:23: Եւ հալեսցի՛ աղիւսն, եւ կործանեսցի՛ պարիսպն. զի թագաւորեսցէ Տէր ՚ի լերին Սիովնի եւ յԵրուսաղէմ, եւ առաջի ծերոց փառաւորեսցի՛։
23 Ու պիտի հալուի աղիւսը, կործանուի պարիսպը, քանզի Սիոնի լերան վրայ եւ Երուսաղէմում Տէրն է թագաւորելու եւ փառաւորուելու ծերերի առաջ:
23 Լուսինը պիտի ամչնայ ու արեւը պիտի պատկառի, Երբ զօրքերու Տէրը Սիօն լերանը վրայ Ու Երուսաղէմի մէջ թագաւորէ Ու իր մեծերուն առջեւ փառաւորուի։
Եւ [349]հալեսցի աղիւսն, եւ կործանեսցի պարիսպն``. զի թագաւորեսցէ Տէր ի լերին Սիոնի եւ յԵրուսաղէմ, եւ առաջի ծերոցն փառաւորեսցի:

24:23: Եւ հալեսցի՛ աղիւսն, եւ կործանեսցի՛ պարիսպն. զի թագաւորեսցէ Տէր ՚ի լերին Սիովնի եւ յԵրուսաղէմ, եւ առաջի ծերոց փառաւորեսցի՛։
23 Ու պիտի հալուի աղիւսը, կործանուի պարիսպը, քանզի Սիոնի լերան վրայ եւ Երուսաղէմում Տէրն է թագաւորելու եւ փառաւորուելու ծերերի առաջ:
23 Լուսինը պիտի ամչնայ ու արեւը պիտի պատկառի, Երբ զօրքերու Տէրը Սիօն լերանը վրայ Ու Երուսաղէմի մէջ թագաւորէ Ու իր մեծերուն առջեւ փառաւորուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:2324:23 И покраснеет луна, и устыдится солнце, когда Господь Саваоф воцарится на горе Сионе и в Иерусалиме, и пред старейшинами его {будет} слава.
24:23 καὶ και and; even τακήσεται τηκω melt ἡ ο the πλίνθος πλινθος and; even πεσεῖται πιπτω fall τὸ ο the τεῖχος τειχος wall ὅτι οτι since; that βασιλεύσει βασιλευω reign κύριος κυριος lord; master ἐν εν in Σιων σιων Siōn; Sion καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐνώπιον ενωπιος in the face; facing τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older δοξασθήσεται δοξαζω glorify
24:23 וְ wᵊ וְ and חָֽפְרָה֙ ḥˈāfᵊrā חפר be ashamed הַ ha הַ the לְּבָנָ֔ה llᵊvānˈā לְבָנָה full moon וּ û וְ and בֹושָׁ֖ה vôšˌā בושׁ be ashamed הַֽ hˈa הַ the חַמָּ֑ה ḥammˈā חַמָּה heat כִּֽי־ kˈî- כִּי that מָלַ֞ךְ mālˈaḵ מלך be king יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service בְּ bᵊ בְּ in הַ֤ר hˈar הַר mountain צִיֹּון֙ ṣiyyôn צִיֹּון Zion וּ û וְ and בִ vi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart זְקֵנָ֖יו zᵊqēnˌāʸw זָקֵן old כָּבֹֽוד׃ פ kāvˈôḏ . f כָּבֹוד weight
24:23. et erubescet luna et confundetur sol cum regnaverit Dominus exercituum in monte Sion et in Hierusalem et in conspectu senum suorum fuerit glorificatusAnd the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem, and shall be glorified in the sight of his ancients.
23. Then the moon shall be confounded, and the sun ashamed; for the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
24:23. And the moon will be ashamed, and the sun will be confounded, when the Lord of hosts will reign on mount Zion and in Jerusalem, and when he will have been glorified in the sight of his elders.
24:23. Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously:

24:23 И покраснеет луна, и устыдится солнце, когда Господь Саваоф воцарится на горе Сионе и в Иерусалиме, и пред старейшинами его {будет} слава.
24:23
καὶ και and; even
τακήσεται τηκω melt
ο the
πλίνθος πλινθος and; even
πεσεῖται πιπτω fall
τὸ ο the
τεῖχος τειχος wall
ὅτι οτι since; that
βασιλεύσει βασιλευω reign
κύριος κυριος lord; master
ἐν εν in
Σιων σιων Siōn; Sion
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
δοξασθήσεται δοξαζω glorify
24:23
וְ wᵊ וְ and
חָֽפְרָה֙ ḥˈāfᵊrā חפר be ashamed
הַ ha הַ the
לְּבָנָ֔ה llᵊvānˈā לְבָנָה full moon
וּ û וְ and
בֹושָׁ֖ה vôšˌā בושׁ be ashamed
הַֽ hˈa הַ the
חַמָּ֑ה ḥammˈā חַמָּה heat
כִּֽי־ kˈî- כִּי that
מָלַ֞ךְ mālˈaḵ מלך be king
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
בְּ bᵊ בְּ in
הַ֤ר hˈar הַר mountain
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
וּ û וְ and
בִ vi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
זְקֵנָ֖יו zᵊqēnˌāʸw זָקֵן old
כָּבֹֽוד׃ פ kāvˈôḏ . f כָּבֹוד weight
24:23. et erubescet luna et confundetur sol cum regnaverit Dominus exercituum in monte Sion et in Hierusalem et in conspectu senum suorum fuerit glorificatus
And the moon shall blush, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Sion, and in Jerusalem, and shall be glorified in the sight of his ancients.
24:23. And the moon will be ashamed, and the sun will be confounded, when the Lord of hosts will reign on mount Zion and in Jerusalem, and when he will have been glorified in the sight of his elders.
24:23. Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Солнце и луна, которым в древности воздавалось божеское почтение, должны будут со срамом уступить свое место на земле истинному Богу и Владыке мира.

Сион и Иерусалим здесь имеются в виду уже новые, о которых говорится в Апокалипсисе (21:2).

Пред старейшинами. Пророк припоминает здесь старейшин Израилевых, видевших славу Господа на Синае (Исх 24:9: и сл.). Апостол Иоанн Богослов имел, вероятно, ввиду это место, когда говорил о старцах, сидевших на 24: престолах вокруг престола Божия (Откр 4:4).
Adam Clarke: Commentary on the Bible - 1831
24:23: Before his ancients gloriously - In the sigt of their olde men he schal ben glorified. Old MS. Bible.
"The figurative language of the prophets is taken from the analogy between the world natural and an empire or kingdom considered as a world politic. Accordingly the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people; or so much of it as is considered in prophecy: and the things in that world signify the analogous things in this. For the heavens and the things thereto signify thrones and dignities, and those who enjoy them; and the earth with the things thereon, the inferior people; and the lowest parts of the earth, called hades or hell, the lowest or most miserable part of them. Great earthquakes, and the shaking of heaven and earth, are put for the shaking of kingdoms, so as to distract and overthrow them; the creating a new heaven and earth, and the passing away of an old one, or the beginning and end of a world, for the rise and ruin of a body politic signified thereby. The sun, for the whole species and race of kings, in the kingdoms of the world politic; the moon, for the body of the common people, considered as the king's wife; the stars, for subordinate princes and great men; or for bishops and rulers of the people of God, when the sun is Christ: setting of the sun, moon, and stars. darkening the sun, Turning the moon into blood and falling of the stars, for the ceasing of a kingdom." Sir 1. Newton's Observations on the Prophecies, Part I., chap. 2.
These observations are of great consequence and use, in explaining the phraseology of the prophets.
Albert Barnes: Notes on the Bible - 1834
24:23: Then the moon shall be confounded - The heavenly bodies are often employed in the sacred writings to denote the princes and kings of the earth. These expressions are not to be pressed ad unguem as if the sun denoted one thing and the moon another; but they are general poetic expressions designed to represent rulers, princes, and magistrates of all kinds (compare Eze 32:7; Joe 2:30-31).
Shall be confounded - Shall be covered with shame. That is, shall appear to shine with diminished beauty, as if it were ashamed in the superior glory that would shine around it. The sense is, that when the people should be returned to their land, the theocracy would be restored, and the magnificence of the kings and other civil rulers would be dimmed in the superior splendor of the reign of God. Probably there is reference here to the time when Yahweh would reign in Jerusalem through, or by means of, the messiah.
In Mount Zion - (see the note at Isa 1:8). This would take place subsequently to the captivity, and pre-eminently under the reign of the messiah.
And before his ancients - That is, before the elders of the people; in the presence of those entrusted with authority and rule.
Gloriously - He would reign gloriously when his laws should be respected and obeyed; when his character as King and Ruler should be developed; and when, under his scepter, his kingdom should be augmented and extended. On this glad prospect the eye of the prophet was fixed; and this was the bright and splendid object in the 'vision' that served to relieve the darkness that was coming upon the nation. Present calamities may be borne, with the hope that Yahweh will reign more gloriously hereafter; and when the effect of all shall be such as to exalt Yahweh in the view of the nations. It may be added that when Yahweh, by the Messiah, shall reign over all the earth, all the glory of princes and monarchs shall be dimmed; the celebrity of their wisdom and power and plans shall be obscured in the superior splendor of the wisdom of God, in reigning through his Son over the human race. Come that blessed day; and speedily let the glory of the moon be confounded, and the sun be ashamed, and all inferior magnificence t fade away before the splendor of the Sun of righteousness!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:23: the moon: Isa 13:10, Isa 30:26, Isa 60:19; Eze 32:7, Eze 32:8; Joe 2:31, Joe 3:15; Mar 13:24-26; Rev 6:12-14, Rev 21:23
when: Isa 52:7; Exo 15:21; Psa 97:1; Zac 9:9; Mat 6:10, Mat 6:13; Rev 11:15, Rev 19:4, Rev 19:6
mount: Isa 12:6; Mic 4:7; Heb 12:22; Rev 14:1
before his ancients gloriously: or, there shall be glory before his ancients, Job 38:4-7; Dan 7:9, Dan 7:10, Dan 7:18, Dan 7:27
Geneva 1599
24:23 (p) Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign on mount Zion, and in Jerusalem, and before his ancients gloriously.
(p) When God restores his Church, the glory of it will so shine, and his ministers (who are called his ancient men) that the sun and the moon will be dark in comparison to it.
John Gill
24:23 Then the moon shall be confounded, and the sun ashamed,.... Either literally understood; and the meaning is, that they shall be darkened, their light being eclipsed by the superior light of Christ, the sun of righteousness; see Mt 24:29 the New Jerusalem church state, which is referred to, will have no need of the light of the sun, or of the moon, Christ being the light thereof, Rev_ 21:23 figuratively it may be interpreted of the kings and great men of the earth, as Aben Ezra; whose glory will be outshone by the transcendent lustre and glory of Christ, the King of saints. The Targum paraphrases it of idolaters thus,
"and they shall be confounded that worship the moon, and they shall be ashamed that worship the sun;''
perhaps this may have reference to the fourth vial, which shall be poured out upon the pope and his clergy, Rev_ 16:8,
when the Lord of hosts shall reign in Mount Zion, and in Jerusalem; who is no other than the Lord Jesus Christ, the true Jehovah, the Lord of hosts or armies, of the sun, moon, and stars, the host of heaven, and of the heavenly host of angels, and of men on earth; who was King from eternity, and reigned during the Old Testament dispensation; came a King into this world, though his kingdom was not of it, nor was with observation: upon his ascension to heaven was made and declared Lord and Christ; and now rules in the hearts of his people by his Spirit and grace, and whose spiritual reign will more manifestly appear in the latter day; but here it is to be understood of his reign on earth, which will be personal, visible, and glorious, and in a different manner from what it now is, when he will be King over all the earth. Zion and Jerusalem, where he will reign, may be literally understood as the chief place of his residence during this state, the spot of ground where he was most despised and ill treated; see Zech 14:4 or mystically, the church in the New Jerusalem state, Rev_ 21:2 here he will reign,
and before his ancients gloriously: or, "in glory"; in his own glory, both as God and as man, and Mediator; and in his Father's glory, and in the glory of his holy angels, in which he will come and appear; and therefore his appearing is called a glorious one, Lk 9:26, Tit 2:13 and this "before his ancients", the ancient patriarchs both before the flood, as Adam, Abel, &c. and after the flood, as Abraham, Isaac, Jacob, and others; the old Jewish church, the prophets and saints of the Old Testament dispensation; the apostles and elders of the Gospel churches under the New; the four and twenty elders, the representatives of the Gospel churches, so often spoken of in the book of the Revelation; very probably with reference to this text; and all the saints, in all ages, who will now be raised from the dead, and live and reign with him; these are his ancients, who are loved with an everlasting love, chosen in him before the foundation of the world, with whom a covenant was made in him, and grace given to them in him, before the world began; in the midst and presence of these he will reign, and they shall behold his glory; yea, these shall appear in glory; for so the words may be construed, "before his ancients", who are "glory", or "in glory" (b); for they shall appear with him in glory, both in soul and body, having the glory of God upon them, Col 3:4.
(b) "et coram senibus suis, gloria", Pagninus, Montanus.
John Wesley
24:23 The sun - All earthly powers and glories shall be obscured with the far greater splendor of Christ, the king of kings, at whose feet even the kings of the earth shall fall down and worship. The Lord - The Messiah, who, tho' man, yet is also God, and the Lord of hosts. Shall reign - Shall come in the flesh, and set up his kingdom, first in Jerusalem, and afterward in all other nations. Before - Before his ministers, who are in some sort the courtiers of the King of Glory. But the ancients are here put for the whole church, in whose name and for whose service they act.
Robert Jamieson, A. R. Fausset and David Brown
24:23 (Jer 3:17). Still future: of which Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge.
his ancients--the elders of His people; or in general, His ancient people, the Jews. After the overthrow of the world kingdoms. Jehovah's shall be set up with a splendor exceeding the light of the sun and moon under the previous order of things (Is 60:19-20).
The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this.