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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Горе ищущим помощи у Египта, а не у Всевышнего. 6-8. Пророчество о Египте. 9-14. Непослушание иудеев. 15-26. Исправление народа Божия. 27-33. Уничтожение Ассура.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophecy of this chapter seems to relate (as that in the foregoing chapter) to the approaching danger of Jerusalem and desolations of Judah by Sennacherib's invasion. Here is, I. A just reproof to those who, in that distress, trusted to the Egyptians for help, and were all in a hurry to fetch succours from Egypt, ver. 1-7. II. A terrible threatening against those who slighted the good advice which God by his prophets gave them for the repose of their minds in that distress, assuring them that whatever became of others the judgment would certainly overtake them, ver. 8-17. III. A gracious promise to those who trusted in God, that they should not only see through the trouble, but should see happy days after it, times of joy and reformation, plenty of the means of grace, and therewith plenty of outward good things and increasing joys and triumphs (ver. 18-26), and many of these promises are very applicable to gospel grace. IV. A prophecy of the total rout and ruin of the Assyrian army, which should be an occasion of great joy and an introduction to those happy times, ver. 27-33.
Adam Clarke: Commentary on the Bible - 1831
The Jews reproved for their reliance on Egypt, Isa 30:1-7. Threatened for their obstinate adherence to this alliance, Isa 30:8-17. Images the most elegant and lofty, by which the intense gloriousness of Messiah's reign at the period when all Israel shall be added to the Church is beautifully set forth, Isa 30:18-26. Dreadful fall of Sennacherib's army, an event most manifestly typical of the terrible and sudden overthrow of Antichrist; as, unless this typical reference be admitted, no possible connection can be imagined between the stupendous events which took place in Hezekiah's reign, and the very remote and inconceivably more glorious displays of Divine vengeance and mercy in the days of the Messiah, Isa 30:27-33.
Albert Barnes: Notes on the Bible - 1834
30:0: It is probable that the prophecy in this chapter was delivered about the same time as that in the pRev_ious chapter, and on the same general occasion. It is evident that it refers to the time of Hezekiah, when the Jews were alarmed by an apprehended invasion of the king of Assyria. Hezekiah had Rev_olted from the king of Assyria Kg2 18:7; and it is probable that many of the leaders of the Jews began to be alarmed at the prospect that their land would be invaded by him, especially as it was known that it was the intention of Sennacherib to make war on Egypt, and that he could easily take Judea in his way. In such circumstances it was natural that they should propose an alliance with the Egyptians, and seek to unite their forces with theirs to repel the common danger. Instead of looking to God, and relying on his aid, they had probably entered into such an alliance, offensive and defensive Isa 31:1. To see the impropriety of such a league, it is to be remembered that God had promised to be the protector of his people, and that he had prohibited alliances with the surrounding nations; that it was a leading part of the Jewish policy, as instituted by Moses, to keep them a distinct and independent people; and that special care had been exercised to keep them from returning to the customs, or depending on the aid of the Egyptians. This alliance had been formed unquestionably contrary to the solemn counsel and warning of Isaiah Isa 20:1-6, and he now reproves them for it, and endeavors to recall them again to confidence in God.
The following is a summary of the contents of the chapter:
I. The prophet denounces 'wo' on them for seeking the aid of Egypt Isa 30:1-2.
II. He assures them that Egypt would be unable to help them, and that the effect would be that they would yet be ashamed themselves of the alliance Isa 30:3-7.
III. The prophet is directed to make a solem record that the pRev_ailing character of the Jews was that of a rebellious people Isa 30:8-11.
IV. The judgment of God is denounced against them for forming this alliance, under the image of a wall that is ready to fall on them, and destroy them Isa 30:12-14.
V. The prophet tells them of the true way in which they may have peace and confidence, and that is, by putting their trust in God, and assures them that God waits to become their defender Isa 30:15-18.
VI. God "would" yet bless them. The people would see the vanity of their reliance on Egypt, and would turn unto God, and their turning to him would be attended with most rich and valuable blessings. These blessings are described in highly figurative and beautiful language Isa 30:19-26)
VII. Yahweh would show himself the protector of his people; and would, in a signal and sudden manner, overthrow and destroy the Assyrian, and deliver his people Isa 30:27-33.
The scope, therefore, of the chapter is to lead them to look away from Egypt, and to put confidence in God, at whose hand they were about to experience so signal a deliverance from the much dreaded invasion of Sennacherib.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 30:1, The prophet threatens the people for their confidence in Egypt, Isa 30:8, and contempt of God's word; Isa 30:18, God's mercies towards his church; Isa 30:27, God's wrath and the people's joy, in the destruction of Assyria.
John Gill
INTRODUCTION TO ISAIAH 30
This chapter contains a complaint of the Jews for their sins and transgressions; a prophecy of their destruction for them; a promise of grace and mercy, and of happy times, to the saints; and a threatening of utter and dreadful ruin to the wicked. The Jews are complained of for their rebellion against God, their slighting his counsel and protection, their trust in Egypt, and application there for help; whither they went with their riches for safety, but in vain, it being contrary to the will and counsel of God, Is 30:1 next follows a denunciation of ruin and destruction for these things, rebellion, and lying, and vain confidence, as well as for contempt of the word of God, which, that it might appear sure and certain, is ordered to be written in a book, Is 30:8 and this ruin is signified by the sudden falling of a wall, and by the breaking of a potter's vessel into pieces, which can never be used more, Is 30:13 and seeing they rejected the way of salvation proposed by the Lord, and took their own way, first destruction is threatened them, which should be very easily brought about, and become so general, that few should escape it, Is 30:15 and then promises of grace and mercy are made to them that wait for the Lord, Is 30:18 such as a dwelling place in Zion, hearing their prayers, granting them teachers to instruct them, and the riddance of idolatry from them, Is 30:19 and also many outward blessings, as seasonable rain, good bread corn, fat pastures, good food for cattle, and fruitfulness of mountains and hills, Is 30:23 likewise an amazing degree of spiritual light and glory, and healing of the Lord's people, Is 30:26 and the chapter is concluded with a threatening Of God's wrath upon the Assyrian, expressed by various similes, as of an angry man, an overflowing torrent, a tempest of thunder, lightning, and hail, and the fire of Tophet, Is 30:27.
30:130:1: Ա՛յսպէս ասէ Տէր. Վա՛յ ձեզ որդիք ապստամբք, զի խորհեցարուք խորհուրդ եւ ո՛չ ինեւ, եւ դաշինս կռեցէք՝ եւ ո՛չ իմով Հոգւով. յաւելուլ մե՛ղս ՚ի վերայ մեղաց[9908]։ [9908] Ոմանք. Զի խորհեցայք խորհուրդ։
1 Այսպէս է ասում Տէրը. «Վա՜յ ձեզ, ապստա՛մբ որդիներ, քանզի խորհուրդ էք անում, բայց ոչ իմ կամքով, դաշինք էք կռում, բայց ոչ իմ հոգով, մեղքերի վրայ մեղքեր էք բարդում:
30 «Վա՜յ ապստամբ տղաքներուն, կ’ըսէ Տէրը Որոնք մեղք մեղքի վրայ աւելցնելու համար Խորհուրդ կ’ընեն, բայց ինձմով չէ. Դաշինք կը կնքեն, բայց իմ Հոգիովս չէ.
Այսպէս ասէ Տէր. Վա՜յ ձեզ, որդիք ապստամբք, զի խորհեցարուք խորհուրդ եւ ոչ ինեւ, եւ դաշինս կռեցէք` եւ ոչ իմով Հոգւով, յաւելուլ մեղս ի վերայ մեղաց:

30:1: Ա՛յսպէս ասէ Տէր. Վա՛յ ձեզ որդիք ապստամբք, զի խորհեցարուք խորհուրդ եւ ո՛չ ինեւ, եւ դաշինս կռեցէք՝ եւ ո՛չ իմով Հոգւով. յաւելուլ մե՛ղս ՚ի վերայ մեղաց[9908]։
[9908] Ոմանք. Զի խորհեցայք խորհուրդ։
1 Այսպէս է ասում Տէրը. «Վա՜յ ձեզ, ապստա՛մբ որդիներ, քանզի խորհուրդ էք անում, բայց ոչ իմ կամքով, դաշինք էք կռում, բայց ոչ իմ հոգով, մեղքերի վրայ մեղքեր էք բարդում:
30 «Վա՜յ ապստամբ տղաքներուն, կ’ըսէ Տէրը Որոնք մեղք մեղքի վրայ աւելցնելու համար Խորհուրդ կ’ընեն, բայց ինձմով չէ. Դաշինք կը կնքեն, բայց իմ Հոգիովս չէ.
zohrab-1805▾ eastern-1994▾ western am▾
30:130:1 Горе непокорным сынам, говорит Господь, которые делают совещания, но без Меня, и заключают союзы, но не по духу Моему, чтобы прилагать грех ко греху:
30:1 οὐαὶ ουαι woe τέκνα τεκνον child ἀποστάται αποστατης further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐποιήσατε ποιεω do; make βουλὴν βουλη intent οὐ ου not δι᾿ δια through; because of ἐμοῦ εμου my καὶ και and; even συνθήκας συνθηκη not διὰ δια through; because of τοῦ ο the πνεύματός πνευμα spirit; wind μου μου of me; mine προσθεῖναι προστιθημι add; continue ἁμαρτίας αμαρτια sin; fault ἐφ᾿ επι in; on ἁμαρτίαις αμαρτια sin; fault
30:1 הֹ֣וי hˈôy הֹוי alas בָּנִ֤ים bānˈîm בֵּן son סֹֽורְרִים֙ sˈôrᵊrîm סרר rebel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make עֵצָה֙ ʕēṣˌā עֵצָה counsel וְ wᵊ וְ and לֹ֣א lˈō לֹא not מִנִּ֔י minnˈî מִן from וְ wᵊ וְ and לִ li לְ to נְסֹ֥ךְ nᵊsˌōḵ נסך pour מַסֵּכָ֖ה massēḵˌā מַסֵּכָה alliance וְ wᵊ וְ and לֹ֣א lˈō לֹא not רוּחִ֑י rûḥˈî רוּחַ wind לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of סְפֹ֥ות sᵊfˌôṯ ספה sweep away חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin עַל־ ʕal- עַל upon חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
30:1. vae filii desertores dicit Dominus ut faceretis consilium et non ex me et ordiremini telam et non per spiritum meum ut adderetur peccatum super peccatumWoe to you, apostate children, saith the Lord, that you would take counsel, and not of me: and would begin a web, and not by my spirit, that you might add sin upon sin:
1. Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:
30:1. Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:
30:1. “Woe to the sons of apostasy!” says the Lord. For you would take advice, but not from me. And you would begin to weave, but not by my spirit. Thus do you add sin upon sin!
Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:

30:1 Горе непокорным сынам, говорит Господь, которые делают совещания, но без Меня, и заключают союзы, но не по духу Моему, чтобы прилагать грех ко греху:
30:1
οὐαὶ ουαι woe
τέκνα τεκνον child
ἀποστάται αποστατης further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐποιήσατε ποιεω do; make
βουλὴν βουλη intent
οὐ ου not
δι᾿ δια through; because of
ἐμοῦ εμου my
καὶ και and; even
συνθήκας συνθηκη not
διὰ δια through; because of
τοῦ ο the
πνεύματός πνευμα spirit; wind
μου μου of me; mine
προσθεῖναι προστιθημι add; continue
ἁμαρτίας αμαρτια sin; fault
ἐφ᾿ επι in; on
ἁμαρτίαις αμαρτια sin; fault
30:1
הֹ֣וי hˈôy הֹוי alas
בָּנִ֤ים bānˈîm בֵּן son
סֹֽורְרִים֙ sˈôrᵊrîm סרר rebel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make
עֵצָה֙ ʕēṣˌā עֵצָה counsel
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מִנִּ֔י minnˈî מִן from
וְ wᵊ וְ and
לִ li לְ to
נְסֹ֥ךְ nᵊsˌōḵ נסך pour
מַסֵּכָ֖ה massēḵˌā מַסֵּכָה alliance
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
רוּחִ֑י rûḥˈî רוּחַ wind
לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of
סְפֹ֥ות sᵊfˌôṯ ספה sweep away
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
עַל־ ʕal- עַל upon
חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
30:1. vae filii desertores dicit Dominus ut faceretis consilium et non ex me et ordiremini telam et non per spiritum meum ut adderetur peccatum super peccatum
Woe to you, apostate children, saith the Lord, that you would take counsel, and not of me: and would begin a web, and not by my spirit, that you might add sin upon sin:
30:1. Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:
30:1. “Woe to the sons of apostasy!” says the Lord. For you would take advice, but not from me. And you would begin to weave, but not by my spirit. Thus do you add sin upon sin!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: 1-5. Пророк упрекает своих соотечественников в том, что они, не справляясь с волей Божией, заключают союз с Египтом. От этого союза они не получат никакой пользы, а только одно посрамление.

Без Меня - правильнее: вопреки Моей воле. [В Славянском переводе с 70-и - ...сотвористе совет не со Мною... Прим. ред. ]

Не по духу Моему, т. е. не так, как научал их Бог чрез пророков истинных, говоривших под действием Духа Божия.

Грех ко греху, т. е. у них и так уже много грехов, а они еще добавляют к старым новые!

Уст моих, т. е. Моего посланника, пророка Исаию.

Под тенью - то же, что "под защитою".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: 2 That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! 3 Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion. 4 For his princes were at Zoan, and his ambassadors came to Hanes. 5 They were all ashamed of a people that could not profit them, nor be a help nor profit, but a shame, and also a reproach. 6 The burden of the beasts of the south: into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them. 7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.
It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour from their neighbours on the other side, instead of looking up to God and putting their confidence in him. Against the Israelites they sought to the Syrians, 2 Chron. xvi. 2, 3. Against the Syrians they sought to the Assyrians, 2 Kings xvi. 7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh upbraided them with so doing, 2 Kings xviii. 21. Now observe here,
I. How this sin of theirs is described, and what there was in it that was provoking to God. When they saw themselves in danger and distress, 1. They would not consult God. They would do things of their own heads, and not advise with God, though they had a ready and certain way of doing it by Urim or prophets. They were so confident of the prudence of their own measures that they thought it needless to consult the oracle; nay, they were not willing to put it to that issue: "They take counsel among themselves, and one from another; but they do not ask counsel, much less will they take counsel, of me. They cover with a covering" (they think to secure themselves with one shelter or other, which may serve to cover them from the violence of the storm), "but not of my Spirit" (not such as God by his Spirit, in the mouth of his prophets, directed them to), "and therefore it will prove too short a covering, and a refuge of lies." 2. They could not confide in God. They did not think it enough to have God on their side, nor were they at all solicitous to make him their friend, but they strengthened themselves in the strength of Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the Assyrian while they had him for them. The shadow of Egypt (and it was but a shadow) was the covering in which they wrapped themselves.
II. What was the evil of this sin. 1. It bespoke them rebellious children; and a woe is here denounced against them under that character, v. 1. They were, in profession, God's children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to sin. It was sin that brought them into distress; and then, instead of repenting, they trespassed yet more against the Lord, 2 Chron. xxviii. 22. And those that had abused God's mercies to them, making them the fuel of their lusts, abused their afflictions too, making them an excuse for their distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they make their own chain heavy, so it is just with God to make their plagues wonderful. Now that which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for their allies: They walk to go down to Egypt, travel up and down to find an advantageous road thither; but they have not asked at my mouth, never considered whether God would allow and approve of it or no. (2.) That they were at such a vast expense to do it, v. 6. They load the beasts of the south (horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is common with people in a fright, that they were safer any where than where they were. Or they sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as pay for their army. God would have helped them gratis; but, if they will have help from the Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt, whence come the lion and fiery serpent, Deut. viii. 15. They would venture through that dangerous wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in ravenous and venomous creatures. See what dangers men run into that forsake God, and what dangers they will run into in pursuance of their carnal confidences and their expectations from the creature.
III. What would be the consequence of it. 1. The Egyptians would receive their ambassadors, would address them very respectfully, and be willing to treat with them (v. 4): His princes were at Zoan, at Pharaoh's court there, and had their audience of the king, who encouraged them to depend upon his friendship and the succours he would send them. But, 2. They would not answer their expectation: They could not profit them, v. 5. For God says, They shall not profit them (v. 6), and every creature is that to us (and no more) which he makes it to be. The forces they were to furnish them with could not be raised in time; or, when they were raised, they were not fit for service, and they would not venture any of their veteran troops in the expedition; or the march was so long that they could not come up when they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly incline to the Assyrians, upon some account or other: The Egyptians shall help in vain, and to no purpose, v. 7. They shall hinder and hurt, instead of helping. And therefore, 3. These people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all their expectations from them and confidence in them (v. 3): "The strength of Pharaoh, which was your pride, shall be your shame; all your neighbours will upbraid you, and you will upbraid yourselves, with your folly in trusting to it. And the shadow of Egypt, that land shadowing with wings (ch. xviii. 1), which was your confidence, shall be your confusion; it will not only disappoint you, and be the matter of your shame, but it will weaken all your other supports, and be an occasion of mischief to you." God afterwards threatens the ruin of Egypt for this very thing, because they had dealt treacherously with Israel and been a staff of a reed to them, Ezek. xxix. 6, 7. The princes and ambassadors of Israel, who were so forward to court an alliance with them, when they come among them shall see so much of their weakness, or rather of their baseness, that they shall all be ashamed of a people that could not be a help or profit to them, but a shame and reproach, v. 5. Those that trust in God, in his power, providence, and promise, are never made ashamed of their hope; but those that put confidence in any creature will sooner or later find it a reproach to them. God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God.
IV. The use and application of all this (v. 7): "Therefore have I cried concerning this matter, this project of theirs. I have published it, that all might take notice of it. I have pressed it as one in earnest. Their strength is to sit still, in a humble dependence upon God and his goodness and a quiet submission to his will, and not to wander about and put themselves to great trouble to seek help from this and the other creature." If we sit still in a day of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful regular methods for our own preservation, this will be the strength of our souls both for services and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord. When we have tired ourselves by seeking for help from creatures we shall find it the best way of recruiting ourselves to repose in the Creator. Here I am, let him do with me as he pleases.
Adam Clarke: Commentary on the Bible - 1831
30:1: And that cover with a covering "Who ratify covenants" - Hebrews "Who pour out a libation." Sacrifice and libation were ceremonies constantly used, in ancient times by most nations in the ratifying of covenants: a libation therefore is used for a covenant, as in Greek the word σπονδη, for the same reason, stands for both. This seems to be the most easy explication of the Hebrew phrase, and it has the authority of the Septuagint, εποιησατε συνθηκας.
Albert Barnes: Notes on the Bible - 1834
30:1: Wo, - (see the note at Isa 18:1).
To the rebellious children - To those whom he had nourished as children, and who had rebelled against him (see the note at Isa 1:23).
That take counsel, but not of me - They look to Egypt, and depend on a human arm.
And that cover with a covering - The idea here, according to our translation, is, that they seek protection or a covering from the impending calamity. Lowth renders this, 'Who ratify covenants;' supposing that the reference is to the fact that in ancient times compacts were formed by offering sacrifices, and by pouring out libations. The Hebrew, according to Lowth, means, 'who pour out a libation.' So the Septuagint renders it, Συνθήκας sunthē kas - 'And thou hast made covenants.' The Syriac renders it, 'Who pour out libations.' The Hebrew word נסך nâ sak properly conveys the idea of pouring out, and is applied:
(1) to the act of pouring out wine as a drink offering, or as a libation to God Gen 35:14; Exo 30:9; Ch1 11:18; Hos 9:4;
(2) to the act of pouring out oil, that is, to anointing kings and rulers Psa 2:6; Dan 11:8;
(3) to the act of pouring out melted metals, that is, to cast them Isa 40:19; Isa 44:10.
The word also may have a meaning kindred to סכך sâ kak and denote "to cover," as in Isa 25:7. Various derivatives from the word are rendered 'to cover withal' Num 4:7; 'the covering' Isa 28:20; 'the web,' that is, that which is woven for a covering Jdg 16:13-14. The idea, however, which best suits the connection here is probably that suggested by Lowth, in accordance with the Septuagint, and the Syriac, and adopted by Rosenmuller, Gesenius, and others, "to make a libation;" that is, to ratify a covenant, or compact.
But not of my Spirit - It was not such as was suggested by his Spirit, and not such as he would approve.
That they may add sin to sin - They add to the sin of rebellion against God that of forming an alliance. Sins do not usually stand alone. When one is committed, it is often necessary to commit others in order to carry out and complete the plan which that contemplated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:1: am cir, 3291, bc cir, 713
the rebellious: Isa 30:9, Isa 1:2, Isa 63:10, Isa 65:2; Deu 9:7, Deu 9:24, Deu 29:19; Jer 4:17, Jer 5:23; Eze 2:3; Eze 3:9, Eze 3:26, Eze 3:27, Eze 12:2, Eze 12:3; Hos 7:13; Act 7:51, Act 7:52
that take: Isa 8:19, Isa 29:15; Ch1 10:13, Ch1 10:14; Hos 4:10-12
cover: Isa 4:5 *marg. Isa 28:15, Isa 28:20, Isa 32:2; Psa 61:4, Psa 91:1-4
add: Isa 1:5, Isa 5:18; Num 32:14; Hos 13:2; Rom 2:5; Ti2 3:13
Carl Friedrich Keil and Franz Delitzsch
30:1
The plan which, according to Is 29:15, was already projected and prepared in the deepest secrecy, is now much further advanced. The negotiations by means of ambassadors have already been commenced; but the prophet condemns what he can no longer prevent. "Woe to the stubborn children, saith Jehovah, to drive plans, and not by my impulse, and to plait alliance, and not according to my Spirit, to heap sin upon sin: that go away to travel down to Egypt, without having asked my mouth, to fly to Pharaoh's shelter, and to conceal themselves under the shadow of Egypt. And Pharaoh's shelter becomes a shame to them, and the concealment under the shadow of Egypt a disgrace. For Judah's princes have appeared in Zoan, and his ambassadors arrive in Hanes. They will all have to be ashamed of a people useless to them, that brings no help and no use, but shame, and also reproach." Sōrerı̄m is followed by infinitives with Lamed (cf., Is 5:22; Is 3:8): who are bent upon it in their obstinacy. Massēkhâh designates the alliance as a plait (massēkheth). According to Cappellus and others, it designates it as formed with a libation (σπονδη, from σπένδεσθαι); but the former is certainly the more correct view, inasmuch as massēkhâh (from nâsakh, fundere) signifies a cast, and hence it is more natural here to take nâsakh as equivalent to sâkhakh, plectere (Jerome: ordiremini telam). The context leaves no doubt as to the meaning of the adverbial expressions ולא־מנּי and ולא־רוּחי, viz., without its having proceeded from me, and without my Spirit being there. "Sin upon sin:" inasmuch as they carry out further and further to perfect realization the thought which was already a sinful one in itself. The prophet now follows for himself the ambassadors, who are already on the road to the country of the Nile valley. He sees them arrive in Zoan, and watches them as they proceed thence into Hanes. He foresees and foretells what a disgraceful opening of their eyes will attend the reward of this untheocratical beginning. On lâ‛ōz b', see at Is 10:31 : ‛ōz is the infinitive constr. of ‛ūz; mâ‛ōz, on the contrary, is a derivative of ‛âzaz, to be strong. The suffixes of שׂריו (his princes) and מלאכיו (his ambassadors) are supposed by Hitzig, Ewald, and Knobel, who take a different view of what is said, to refer to the princes and ambassadors of Pharaoh. But this is by no means warranted on the ground that the prophet cannot so immediately transfer to Zoan and Hanes the ambassadors of Judah, who were still on their journey according to Is 30:2. The prophet's vision overleaps the existing stage of the desire for this alliance; he sees the great men of his nation already suing for the favour of Egypt, first of all in Zoan, and then still further in Hanes, and at once foretells the shameful termination of this self-desecration of the people of Jehovah. The lxx give for יגיעוּ חנּס, μάτην κοπιάσουσιν, i.e., ייגעוּ סהנּם, and Knobel approves this reading; but it is a misunderstanding, which only happens to have fallen out a little better this time than the rendering ὡς Δαυίδ given for כּדּוּר in Is 29:3. If chinnâm had been the original reading, it would hardly have entered any one's mind to change it into chânēs. The latter was the name of a city on an island of the Nile in Central Egypt, the later Heracleopolis (Eg. Hnēs; Ehnēs), the Anysis of Herodotus (ii. 137). On Zoan, see at Is 19:11. At that time the Tanitic dynasty was reigning, the dynasty preceding the Ethiopian. Tanis and Anysis were the two capitals. הבאישׁ (= היבשׁ =( ה, a metaplastic hiphil of יבשׁ = בּושׁ, a different word from יבשׁ) is incorrectly pointed for הבאישׁ, like ריאשׁנה (keri) for ראישׁנה in Josh 21:10. הבאישׁ signifies elsewhere, "to make stinking" (to calumniate, Prov 13:5), or "to come into ill odour" (1Kings 27:12); here, however, it means to be put to shame (בּאשׁ = בּושׁ).
Geneva 1599
30:1 Woe to the (a) rebellious children, saith the LORD, that take counsel, but not from me; and that (b) cover with a covering, but not of my spirit, that they may add sin to sin:
(a) Who contrary to their promise take not me for their protector and contrary to my commandment seek help from strangers.
(b) They seek shifts to cloak their doings and not godly means.
John Gill
30:1 Woe to the rebellious children, saith the Lord,.... The Jews, who were, by national adoption, and by outward profession of religion, the "children" of God, but were apostates from him, had turned their backs upon him, deviated from his law, and departed from his worship and ordinances; and therefore a woe is pronounced against them, or they are called upon to consider of their evil ways, and return, that iniquity might not be their ruin:
that take counsel, but not of me; they met and consulted together about their safety, when in danger, but did not ask counsel of the Lord; they did not consult his word, nor his prophets, nor by Urim and Thummim, as in case of war they should more especially:
and that cover with a covering, but not of my spirit; they sought for a cover, a shelter, a protection from the enemy, but not from the Spirit of the Lord, in his word and prophets, who would have directed them to a more suitable and sufficient one. Kimchi understands this of their covert and secret counsels, which they laid deep, as they fancied, and sought to hide. The Targum of the former clause and this is,
"that take counsel, but not of my word; that consult a consultation, but do not ask of my prophets:''
that they may add sin to sin; the sins of consulting others, and of putting confidence in a creature, to their other sins of rebellion and apostasy: so wicked men, who are enemies in their minds, by wicked works, to God, and commit acts of hostility against him, and are in danger thereby of eternal ruin, do not consult the word and ministers of the Gospel, but flesh and blood, carnal sense and reason, and seek to cover themselves with the rags of their own righteousness, and not with the robe of Christ's righteousness, and garments of salvation, which the Spirit of God reveals and brings near; and so to their other sins they add that of trusting to their own righteousness, and not submitting to Christ's.
John Wesley
30:1 The rebellious - The Jews. Take counsel - That consult together. Cover - That seek protection. But not - Not such as by my spirit, speaking in my word, I have required them to do. That they may add - That unto all their sins, they may add distrust of my power and mercy, and put confidence in an arm of flesh.
Robert Jamieson, A. R. Fausset and David Brown
30:1 THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
take counsel--rather, as Is 30:4, Is 30:6 imply, "execute counsels."
cover . . . covering--that is, wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (Is 29:15). But the Hebrew is literally, "who pour out libations"; as it was by these that leagues were made (Ex 24:8; Zech 9:11), translate, "who make a league."
not of--not suggested by My Spirit" (Num 27:21; Josh 9:14).
that they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deut 29:19).
30:230:2: Որ գնայիք իջանել յերկիրն Եգիպտացւոց, եւ զիս ո՛չ հարցանէիք. գտանե՛լ օգնականութիւն ՚ի փարաւոնէ, եւ թիկո՛ւնս առնել զԵգիպտացին[9909]։ [9909] Բազումք. ԶԵգիպտացիսն։
2 Առանց ինձ հարցնելու գնում իջնում էք Եգիպտացիների երկիրը՝ Փարաւոնից օգնութիւն գտնելու եւ եգիպտացիներին ձեզ թիկունք դարձնելու:
2 Որոնք առանց իմ խորհուրդս հարցնելու Կ’երթան Եգիպտոս կ’իջնեն, Փարաւոնին պաշտպանութեանը Տակ ապաստան փնտռելու Ու Եգիպտոսին հովանիին ապաւինելու համար։
որ գնայիք իջանել յերկիրն Եգիպտացւոց, եւ զիս ոչ հարցանէիք. գտանել օգնականութիւն ի փարաւոնէ, եւ թիկունս առնել զԵգիպտացիսն:

30:2: Որ գնայիք իջանել յերկիրն Եգիպտացւոց, եւ զիս ո՛չ հարցանէիք. գտանե՛լ օգնականութիւն ՚ի փարաւոնէ, եւ թիկո՛ւնս առնել զԵգիպտացին[9909]։
[9909] Բազումք. ԶԵգիպտացիսն։
2 Առանց ինձ հարցնելու գնում իջնում էք Եգիպտացիների երկիրը՝ Փարաւոնից օգնութիւն գտնելու եւ եգիպտացիներին ձեզ թիկունք դարձնելու:
2 Որոնք առանց իմ խորհուրդս հարցնելու Կ’երթան Եգիպտոս կ’իջնեն, Փարաւոնին պաշտպանութեանը Տակ ապաստան փնտռելու Ու Եգիպտոսին հովանիին ապաւինելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
30:230:2 не вопросив уст Моих, идут в Египет, чтобы подкрепить себя силою фараона и укрыться под тенью Египта.
30:2 οἱ ο the πορευόμενοι πορευομαι travel; go καταβῆναι καταβαινω step down; descend εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐμὲ εμε me δὲ δε though; while οὐκ ου not ἐπηρώτησαν επερωταω interrogate; inquire of τοῦ ο the βοηθηθῆναι βοηθεω help ὑπὸ υπο under; by Φαραω φαραω Pharaō; Farao καὶ και and; even σκεπασθῆναι σκεπαζω under; by Αἰγυπτίων αιγυπτιος Egyptian
30:2 הַ ha הַ the הֹלְכִים֙ hōlᵊḵîm הלך walk לָ lā לְ to רֶ֣דֶת rˈeḏeṯ ירד descend מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and פִ֖י fˌî פֶּה mouth לֹ֣א lˈō לֹא not שָׁאָ֑לוּ šāʔˈālû שׁאל ask לָ lā לְ to עֹוז֙ ʕôz עוז take refuge בְּ bᵊ בְּ in מָעֹ֣וז māʕˈôz מָעֹוז fort פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לַ la לְ to חְסֹ֖ות ḥᵊsˌôṯ חסה seek refuge בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
30:2. qui ambulatis ut descendatis in Aegyptum et os meum non interrogastis sperantes auxilium in fortitudine Pharao et habentes fiduciam in umbra AegyptiWho walk to go down into Egypt, and have not asked at my mouth, hoping for help in the strength of Pharao, and trusting in the shadow of Egypt.
2. that walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
30:2. That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
30:2. You are walking so as to descend into Egypt, and you have not sought answers from my mouth, instead hoping for assistance from the strength of Pharaoh and placing trust in the shadow of Egypt.
That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt:

30:2 не вопросив уст Моих, идут в Египет, чтобы подкрепить себя силою фараона и укрыться под тенью Египта.
30:2
οἱ ο the
πορευόμενοι πορευομαι travel; go
καταβῆναι καταβαινω step down; descend
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐμὲ εμε me
δὲ δε though; while
οὐκ ου not
ἐπηρώτησαν επερωταω interrogate; inquire of
τοῦ ο the
βοηθηθῆναι βοηθεω help
ὑπὸ υπο under; by
Φαραω φαραω Pharaō; Farao
καὶ και and; even
σκεπασθῆναι σκεπαζω under; by
Αἰγυπτίων αιγυπτιος Egyptian
30:2
הַ ha הַ the
הֹלְכִים֙ hōlᵊḵîm הלך walk
לָ לְ to
רֶ֣דֶת rˈeḏeṯ ירד descend
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
פִ֖י fˌî פֶּה mouth
לֹ֣א lˈō לֹא not
שָׁאָ֑לוּ šāʔˈālû שׁאל ask
לָ לְ to
עֹוז֙ ʕôz עוז take refuge
בְּ bᵊ בְּ in
מָעֹ֣וז māʕˈôz מָעֹוז fort
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לַ la לְ to
חְסֹ֖ות ḥᵊsˌôṯ חסה seek refuge
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
30:2. qui ambulatis ut descendatis in Aegyptum et os meum non interrogastis sperantes auxilium in fortitudine Pharao et habentes fiduciam in umbra Aegypti
Who walk to go down into Egypt, and have not asked at my mouth, hoping for help in the strength of Pharao, and trusting in the shadow of Egypt.
30:2. That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
30:2. You are walking so as to descend into Egypt, and you have not sought answers from my mouth, instead hoping for assistance from the strength of Pharaoh and placing trust in the shadow of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:2: That walk to go down to Egypt - Hebrew, 'Going in the descent to Egypt.' That is, they do it by their ambassadors Isa 30:4. The journey to Egypt from Palestine is always represented as going down Gen 12:10; Gen 42:3; Gen 43:15; Num 20:15; Deu 10:22.
To strengthen themselves in the strength of Pharaoh - To form an alliance with Pharaoh, that thus they might be able to repel the threatened invasion. Pharaoh was the general name of the kings of Egypt, in the same manner as Caesar was the common name of the emperors of Rome.
To trust in the shadow of Egypt - A 'shadow' (צל tsê l) is an emblem of protection and defense, as a shade is a protection from the burning rays of the sun (see the note at Isa 4:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:2: walk: Isa 20:5, Isa 20:6, Isa 31:1-3, Isa 36:6; Deu 28:68; Kg2 17:4; Jer 37:5, Jer 43:7; Eze 29:6, Eze 29:7
and have: Num 27:21; Jos 9:14; Kg1 22:7; Jer 21:2, Jer 42:2, Jer 42:20
the shadow: Isa 16:3, Isa 18:1; Jdg 9:15; Lam 4:20
John Gill
30:2 That walk to go down into Egypt,.... That walk out of their own land to go thither; who sent messengers thither to form an alliance, and get help and assistance, or went in person, to secure themselves from present danger. Jarchi refers this to the times of Hoshea, the son of Elah, king of Israel, who sent messengers to So, king of Egypt, 4Kings 17:4. Jerom to the times of Jeremiah, to the history in his prophecy, Jer 41:17 and others to Zedekiah. Kimchi thinks it respects the time of Ahaz, though there is no account, either in the books of Kings or Chronicles, of sending then to Egypt for help; or else to the times of Hezekiah himself; which latter is right, as appears from the insults of Rabshakeh, when Sennacherib's army was before Jerusalem, Is 36:6,
and have not asked at my mouth: or as the Targum,
"the words of my prophets they have not asked;''
they did not inquire of the prophets of the Lord, whether they should go down or not:
to strengthen themselves in the strength of Pharaoh; by making an alliance with him, and receiving men and horses from him, to assist them against the Assyrians; this Pharaoh was he whom the Scriptures call So, 4Kings 17:4 and by other writers, Sevechus and Sethon:
and to trust in the shadow of Egypt; the protection that would afford them, in which they placed their confidence, and thought themselves safe from their other enemy, by having so powerful an ally; but this was but a shadow, as are whatsoever men trust in short of the Lord himself, be they riches or righteousness, or any creature or creature enjoyment.
John Wesley
30:2 Asked - Either by the priests or prophets.
Robert Jamieson, A. R. Fausset and David Brown
30:2 walk--are now setting out, namely, their ambassadors (Is 30:4).
Egypt--See on Is 19:1; Is 20:1.
Pharaoh--the generic name of the kings of Egypt, as CÃ&brvbr;sar was at Rome. The word in Egyptian means "king" [JOSEPHUS, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king.
shadow--image from shelter against heat: protection (Ps 121:5-6).
30:330:3: Եւ եղիցի ձեզ թիկունք փարաւոն յամօթ, եւ յուսացելոց յԵգիպտացիսն նախատինք[9910]։ [9910] Բազումք. Եւ եղիցին ձեզ թի՛՛։
3 Բայց Փարաւոնի պաշտպանութիւնը ձեզ համար ամօթ է լինելու, իսկ եգիպտացիներին ապաւինելը՝ նախատինք.
3 Բայց Փարաւոնին պաշտպանութիւնը ձեզի՝ ամօթ Ու Եգիպտոսին հովանիին ապաւինիլը ձեզի նախատինք պիտի ըլլայ,
Եւ եղիցին ձեզ թիկունք փարաւոն յամօթ, եւ յուսացելոց յԵգիպտացիսն նախատինք:

30:3: Եւ եղիցի ձեզ թիկունք փարաւոն յամօթ, եւ յուսացելոց յԵգիպտացիսն նախատինք[9910]։
[9910] Բազումք. Եւ եղիցին ձեզ թի՛՛։
3 Բայց Փարաւոնի պաշտպանութիւնը ձեզ համար ամօթ է լինելու, իսկ եգիպտացիներին ապաւինելը՝ նախատինք.
3 Բայց Փարաւոնին պաշտպանութիւնը ձեզի՝ ամօթ Ու Եգիպտոսին հովանիին ապաւինիլը ձեզի նախատինք պիտի ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
30:330:3 Но сила фараона будет для вас стыдом, и убежище под тенью Египта бесчестием;
30:3 ἔσται ειμι be γὰρ γαρ for ὑμῖν υμιν you ἡ ο the σκέπη σκεπης Pharaō; Farao εἰς εις into; for αἰσχύνην αισχυνη shame καὶ και and; even τοῖς ο the πεποιθόσιν πειθω persuade ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὄνειδος ονειδος disgrace
30:3 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לָכֶ֛ם lāḵˈem לְ to מָעֹ֥וז māʕˌôz מָעֹוז fort פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh לְ lᵊ לְ to בֹ֑שֶׁת vˈōšeṯ בֹּשֶׁת shame וְ wᵊ וְ and הֶ he הַ the חָס֥וּת ḥāsˌûṯ חָסוּת refuge בְּ bᵊ בְּ in צֵל־ ṣēl- צֵל shadow מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לִ li לְ to כְלִמָּֽה׃ ḵᵊlimmˈā כְּלִמָּה insult
30:3. et erit vobis fortitudo Pharaonis in confusionem et fiducia umbrae Aegypti in ignominiamAnd the strength of Pharao shall be to your confusion, and the confidence of the shadow of Egypt to your shame.
3. Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
30:3. Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt [your] confusion.
30:3. And so, the strength of Pharaoh will be your confusion, and trust in the shadow of Egypt will be your disgrace.
Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt [your] confusion:

30:3 Но сила фараона будет для вас стыдом, и убежище под тенью Египта бесчестием;
30:3
ἔσται ειμι be
γὰρ γαρ for
ὑμῖν υμιν you
ο the
σκέπη σκεπης Pharaō; Farao
εἰς εις into; for
αἰσχύνην αισχυνη shame
καὶ και and; even
τοῖς ο the
πεποιθόσιν πειθω persuade
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὄνειδος ονειδος disgrace
30:3
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לָכֶ֛ם lāḵˈem לְ to
מָעֹ֥וז māʕˌôz מָעֹוז fort
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
לְ lᵊ לְ to
בֹ֑שֶׁת vˈōšeṯ בֹּשֶׁת shame
וְ wᵊ וְ and
הֶ he הַ the
חָס֥וּת ḥāsˌûṯ חָסוּת refuge
בְּ bᵊ בְּ in
צֵל־ ṣēl- צֵל shadow
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לִ li לְ to
כְלִמָּֽה׃ ḵᵊlimmˈā כְּלִמָּה insult
30:3. et erit vobis fortitudo Pharaonis in confusionem et fiducia umbrae Aegypti in ignominiam
And the strength of Pharao shall be to your confusion, and the confidence of the shadow of Egypt to your shame.
30:3. Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt [your] confusion.
30:3. And so, the strength of Pharaoh will be your confusion, and trust in the shadow of Egypt will be your disgrace.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Князья, т. е. посланники иудейского царя.

Цоан - см. гл. 9:11.

Ханес - город в Среднем Египте, по-гречески - AnsiV (египет. Hnes), расположенный на одном из островов Нила. Оба эти города названы у пророка, как наиболее выдающиеся пункты: первый с конца 2-то тысячелетия до Р. Х. был уже резиденцией фараонов, а последний - занял место первого среди других городов Египта.
Albert Barnes: Notes on the Bible - 1834
30:3: Therefore shall the strength of Pharaoh be your shame - (see the note at Isa 20:5).
Your confusion - Hebrew, 'For reproach.' It would either occur that the Egyptians "would" not enter into an alliance; or that if they did, they "could" not defend them, and in either case it would be the source of deep regret and shame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:3: the strength: Isa 30:5-7, Isa 20:5; Jer 37:5-10
your confusion: Isa 45:16, Isa 45:17; Jer 17:5, Jer 17:6; Rom 5:5, Rom 10:11
John Gill
30:3 Therefore shall the strength of Pharaoh be your shame,.... They should be disappointed of the help and assistance they expected from him, and so be ashamed of their ally, and of confidence in him:
and the trust in the shadow of Egypt your confusion; they should be confounded, when they should find themselves unsupported by the Egyptians, in whom they put their confidence; so all such that trust in the creature, or in an arm of flesh, sooner or later are ashamed and confounded; but those that trust in the Lord never are, neither in this world, nor in that to come.
Robert Jamieson, A. R. Fausset and David Brown
30:3 shame--disappointment. Egypt, weakened by its internal dissensions, can give no solid help.
30:430:4: Զի են յերկրին Տայանու իշխանք հրեշտակք չա՛րք.
4 քանզի Տայանիս երկրում իշխանները չար պատգամաբերներ են.
4 Քանզի անոր իշխանները Տայանիս գացին Ու դեսպանները Հանէս հասան։
Զի են յերկրին Տայանու իշխանք [418]հրեշտակք չարք:

30:4: Զի են յերկրին Տայանու իշխանք հրեշտակք չա՛րք.
4 քանզի Տայանիս երկրում իշխանները չար պատգամաբերներ են.
4 Քանզի անոր իշխանները Տայանիս գացին Ու դեսպանները Հանէս հասան։
zohrab-1805▾ eastern-1994▾ western am▾
30:430:4 потому что князья его {Иерусалима.} уже в Цоане, и послы его дошли до Ханеса.
30:4 ὅτι οτι since; that εἰσὶν ειμι be ἐν εν in Τάνει τανις original; originator ἄγγελοι αγγελος messenger πονηροί πονηρος harmful; malignant μάτην ματην groundlessly; in vain κοπιάσουσιν κοπιαω exhausted; labor
30:4 כִּֽי־ kˈî- כִּי that הָי֥וּ hāyˌû היה be בְ vᵊ בְּ in צֹ֖עַן ṣˌōʕan צֹעַן Zoan שָׂרָ֑יו śārˈāʸw שַׂר chief וּ û וְ and מַלְאָכָ֖יו malʔāḵˌāʸw מַלְאָךְ messenger חָנֵ֥ס ḥānˌēs חָנֵס Hanes יַגִּֽיעוּ׃ yaggˈîʕû נגע touch
30:4. erant enim in Tanis principes tui et nuntii tui usque ad Anes perveneruntFor thy princes were in Tanis, and thy messengers came even to Hanes.
4. For his princes are at Zoan, and his ambassadors are come to Hanes.
30:4. For his princes were at Zoan, and his ambassadors came to Hanes.
30:4. For your leaders were at Tanis, and your messengers have traveled even as far as Hanes.
For his princes were at Zoan, and his ambassadors came to Hanes:

30:4 потому что князья его {Иерусалима.} уже в Цоане, и послы его дошли до Ханеса.
30:4
ὅτι οτι since; that
εἰσὶν ειμι be
ἐν εν in
Τάνει τανις original; originator
ἄγγελοι αγγελος messenger
πονηροί πονηρος harmful; malignant
μάτην ματην groundlessly; in vain
κοπιάσουσιν κοπιαω exhausted; labor
30:4
כִּֽי־ kˈî- כִּי that
הָי֥וּ hāyˌû היה be
בְ vᵊ בְּ in
צֹ֖עַן ṣˌōʕan צֹעַן Zoan
שָׂרָ֑יו śārˈāʸw שַׂר chief
וּ û וְ and
מַלְאָכָ֖יו malʔāḵˌāʸw מַלְאָךְ messenger
חָנֵ֥ס ḥānˌēs חָנֵס Hanes
יַגִּֽיעוּ׃ yaggˈîʕû נגע touch
30:4. erant enim in Tanis principes tui et nuntii tui usque ad Anes pervenerunt
For thy princes were in Tanis, and thy messengers came even to Hanes.
30:4. For his princes were at Zoan, and his ambassadors came to Hanes.
30:4. For your leaders were at Tanis, and your messengers have traveled even as far as Hanes.
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Adam Clarke: Commentary on the Bible - 1831
30:4: Hanes - Six MSS. of Kennicott's, and perhaps six others, with four of De Rossi's, read חנם chinnam, in vain, for הנס Hanes; and so also the Septuagint, who read likewise יגעו yageu, labored, for יגיעו yaggiu, arrived at.
Albert Barnes: Notes on the Bible - 1834
30:4: For his princes - The sense of this verse seems to be this. The prophet is stating the fact that the Jews would be ashamed of their attempted alliance with Egypt. In this verse, and the following, he states the manner in which they would be made sensible of their folly in seeking this alliance. He therefore enumerates several circumstances in regard to the manner in which the alliance had been sought, and the disappointment that would follow after all their vain confidence. He therefore states Isa 30:4, that the Jews had employed persons of the highest respectability and honor, even princes, to secure the alliance; that they had gone to Egypt with much difficulty - through a land where lions, and vipers, and fiery serpents abounded; that they had at much hazard taken their treasures down to Egypt in order to secure the alliance Isa 30:5-6, and that after all, the Egyptians could not aid them. The phrase 'his princes,' refers to the princes of Judah, the ambassadors that the Jews sent forth, and the idea is, that they regarded the alliance as of so much importance that they had employed their most honorable men - even their princes - to secure it.
Were at Zoan - Had come to Zoan, or were there on the business of their embassy. On the situation of Zoan, see the notes at Isa 19:11, Isa 19:13. It was the residence of the kings in Lower Egypt, and would be the place to which the ambassadors would naturally resort to negotiate an alliance.
Came to Hanes - Respecting the situation of this place there has been much diversity of opinion among interpreters. The Chaldee renders it by the more full word "Tahpanhes;" and Grotius supposes that the word is contracted from Tahpanhes Jer 43:7-8, and that the name was sometimes abbRev_iated and written חנס châ nē s. Vitringa supposes that it was Anusis, situated in the Delta of the Nile, and the residence of the king of the same name. Herodotus (ii. 137) mentions a city of that name, Ἄνυσίς Anusis. Anusis was a king of Egypt before the irruption of the Ethiopians, and it was not uncommon for a king to give his own name to a city. Probably Anusis is the city intended here; and the sense is, that they had come to the royal residence for the purpose of negotiating an alliance. It is known that in the time of Jeremiah (588 years before Christ) "Tahpanhes" was the capital of the nation (see Jer 43:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:4: his princes: Isa 57:9; Kg2 17:4; Hos 7:11, Hos 7:12, Hos 7:16
Zoan: Isa 19:11; Num 13:22; Eze 30:14
Hanes: Jer 43:7, Tahpanhes, Eze 30:18, Tehaphnehes
Geneva 1599
30:4 For his (c) princes were at Zoan, and his ambassadors came to Hanes.
(c) The chief of Israel went into Egypt as an ambassador to seek help and abode at these cities.
John Gill
30:4 For his princes were at Zoan,.... That is, the princes of the king of Judah, or of the people of Judah; though it can hardly be thought that princes should be sent ambassadors into Egypt, to enter into an alliance, or request help, without the knowledge, leave, and consent, and indeed order, of the king, under which character they went, as appears from the following clause:
and his ambassadors came to Hanes; these are the same with the princes, for such were sent on this embassy, both for the honour of the kingdom, and for the more easy obtaining of their end; the two places mentioned, to which they went, were two principal cities in Egypt, where probably the king of Egypt was, and his court kept, sometimes at one place, and sometimes at another. Zoan is the same with Tanis, the metropolis of one of the nomes or provinces of Egypt, called from it the Tanitic nome; and so the Targum here renders it, "Tanes": and the Septuagint and Vulgate Latin versions, "Tanis"; See Gill on Is 19:11. The Jews (g) say there is not a more excellent place in all Egypt than Zoan, because kings were brought up in it, as it is here said, "his princes were at Zoan"; the other, here called "Hanes", is the same with Tahapanes in Jer 2:16 and Tahpanhes, Jer 43:7 and so the Targum here calls it; it is thought to be the same with Daphnae Pelusiae; here Pharaoh had a house or palace; see Jer 43:9 and this is the reason of the ambassadors going thither.
(g) T. Bab. Cetubot, fol. 112. 1. & Sota, fol. 34. 2.
John Wesley
30:4 His princes - The princes of Judah. Hanes - An eminent city of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
30:4 his--Judah's (compare Is 9:21).
at Zoan--are already arrived there on their errand to Pharaoh (see Is 19:11).
came to Hanes--are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of HERODOTUS (2.137); according to GROTIUS, Tahpanhes contracted (Jer 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.
30:530:5: զո՛ւր ջանան առ ժողովուրդն՝ որ ո՛չ լինի դոցա շահ յօգնականութիւն. ո՛չ յօգուտ, այլ յամօթ եւ ՚ի նախատինս[9911]։[9911] Բազումք. Ոչ լինիցի դոցա։
5 զուր տեղը ջանք կը թափե՞ն մի ժողովրդի համար, որից ո՛չ շահ եւ ո՛չ էլ օժանդակութիւն ու օգուտ է լինելու իրենց, այլ՝ ամօթ ու նախատինք»: Տեսիլք անապատում նեղութեան եւ տառապանքի մէջ գտնուող չորքոտանիների մասին:
5 Ամէնքը ամչցան այն ժողովուրդին պատճառով, Որ իրենց օգուտ մը ընելու կարողութիւն չունի։Անիկա չի կրնար օգնութիւն մը ընել կամ օգուտ մը ունենալ, Հապա իրենց ամօթ ու նախատինք պիտի ըլլայ»։
զուր ջանան առ ժողովուրդն`` որ ոչ լինիցի դոցա շահ յօգնականութիւն. ոչ յօգուտ, այլ յամօթ եւ ի նախատինս:

30:5: զո՛ւր ջանան առ ժողովուրդն՝ որ ո՛չ լինի դոցա շահ յօգնականութիւն. ո՛չ յօգուտ, այլ յամօթ եւ ՚ի նախատինս[9911]։
[9911] Բազումք. Ոչ լինիցի դոցա։
5 զուր տեղը ջանք կը թափե՞ն մի ժողովրդի համար, որից ո՛չ շահ եւ ո՛չ էլ օժանդակութիւն ու օգուտ է լինելու իրենց, այլ՝ ամօթ ու նախատինք»: Տեսիլք անապատում նեղութեան եւ տառապանքի մէջ գտնուող չորքոտանիների մասին:
5 Ամէնքը ամչցան այն ժողովուրդին պատճառով, Որ իրենց օգուտ մը ընելու կարողութիւն չունի։Անիկա չի կրնար օգնութիւն մը ընել կամ օգուտ մը ունենալ, Հապա իրենց ամօթ ու նախատինք պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:530:5 Все они будут постыжены из-за народа, {который} бесполезен для них; не будет от него ни помощи, ни пользы, но стыд и срам.
30:5 πρὸς προς to; toward λαόν λαος populace; population ὃς ος who; what οὐκ ου not ὠφελήσει ωφελεω useful; assist αὐτοὺς αυτος he; him οὔτε ουτε not; neither εἰς εις into; for βοήθειαν βοηθεια help οὔτε ουτε not; neither εἰς εις into; for ὠφέλειαν ωφελεια use ἀλλὰ αλλα but εἰς εις into; for αἰσχύνην αισχυνη shame καὶ και and; even ὄνειδος ονειδος disgrace
30:5 כֹּ֣ל kˈōl כֹּל whole הֹבִ֔אישׁ hōvˈîš יבשׁ be dry עַל־ ʕal- עַל upon עַ֖ם ʕˌam עַם people לֹא־ lō- לֹא not יֹועִ֣ילוּ yôʕˈîlû יעל profit לָ֑מֹו lˈāmô לְ to לֹ֤א lˈō לֹא not לְ lᵊ לְ to עֵ֨זֶר֙ ʕˈēzer עֵזֶר help, helper וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְ lᵊ לְ to הֹועִ֔יל hôʕˈîl יעל profit כִּ֥י kˌî כִּי that לְ lᵊ לְ to בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame וְ wᵊ וְ and גַם־ ḡam- גַּם even לְ lᵊ לְ to חֶרְפָּֽה׃ ס ḥerpˈā . s חֶרְפָּה reproach
30:5. omnes confusi sunt super populo qui eis prodesse non potuit non fuerunt in auxilium et in aliquam utilitatem sed in confusionem et obprobriumThey were all confounded at a people that could not profit them: they were no help, nor to any profit, but to confusion and to reproach.
5. They shall all be ashamed of a people that cannot profit them, that are not an help nor profit, but a shame, and also a reproach.
30:5. They were all ashamed of a people [that] could not profit them, nor be an help nor profit, but a shame, and also a reproach.
30:5. They have all been confounded because of a people who were not able to offer profit to them, who were not of assistance, nor of other usefulness, except to offer confusion and reproach.
They were all ashamed of a people [that] could not profit them, nor be an help nor profit, but a shame, and also a reproach:

30:5 Все они будут постыжены из-за народа, {который} бесполезен для них; не будет от него ни помощи, ни пользы, но стыд и срам.
30:5
πρὸς προς to; toward
λαόν λαος populace; population
ὃς ος who; what
οὐκ ου not
ὠφελήσει ωφελεω useful; assist
αὐτοὺς αυτος he; him
οὔτε ουτε not; neither
εἰς εις into; for
βοήθειαν βοηθεια help
οὔτε ουτε not; neither
εἰς εις into; for
ὠφέλειαν ωφελεια use
ἀλλὰ αλλα but
εἰς εις into; for
αἰσχύνην αισχυνη shame
καὶ και and; even
ὄνειδος ονειδος disgrace
30:5
כֹּ֣ל kˈōl כֹּל whole
הֹבִ֔אישׁ hōvˈîš יבשׁ be dry
עַל־ ʕal- עַל upon
עַ֖ם ʕˌam עַם people
לֹא־ lō- לֹא not
יֹועִ֣ילוּ yôʕˈîlû יעל profit
לָ֑מֹו lˈāmô לְ to
לֹ֤א lˈō לֹא not
לְ lᵊ לְ to
עֵ֨זֶר֙ ʕˈēzer עֵזֶר help, helper
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
לְ lᵊ לְ to
הֹועִ֔יל hôʕˈîl יעל profit
כִּ֥י kˌî כִּי that
לְ lᵊ לְ to
בֹ֖שֶׁת vˌōšeṯ בֹּשֶׁת shame
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
לְ lᵊ לְ to
חֶרְפָּֽה׃ ס ḥerpˈā . s חֶרְפָּה reproach
30:5. omnes confusi sunt super populo qui eis prodesse non potuit non fuerunt in auxilium et in aliquam utilitatem sed in confusionem et obprobrium
They were all confounded at a people that could not profit them: they were no help, nor to any profit, but to confusion and to reproach.
30:5. They were all ashamed of a people [that] could not profit them, nor be an help nor profit, but a shame, and also a reproach.
30:5. They have all been confounded because of a people who were not able to offer profit to them, who were not of assistance, nor of other usefulness, except to offer confusion and reproach.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:5: Were - ashamed - Eight MSS. (one ancient) of Kennicott's, and ten of De Rossi's, read הביש hobish, without א aleph. So the Chaldee and Vulgate.
But a shame "But proved even a shame" - Four MSS. (three ancient) after כי ki, add אם im, unless, which seems wanted to complete the phrase in its usual form.
Albert Barnes: Notes on the Bible - 1834
30:5: They were all ashamed - That is, all the legates or ambassadors. When they came into Egypt, they found them either unwilling to enter into an alliance, or unable to render them any aid, and they were ashamed that they had sought their assistance rather than depend on God (compare Jer 2:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:5: Isa 30:16, Isa 20:5, Isa 20:6, Isa 31:1-3; Jer 2:36
John Gill
30:5 They were all ashamed of a people that could not profit them,.... The princes, the ambassadors that were sent unto them, and the king or people, or both, that sent them, who hoped for and expected great things from them, but, being disappointed, were filled with shame; because either the Egyptians, who are the people here meant, either could not help them, or would not, not daring to engage with so powerful an enemy as the Assyrian monarch, which is illustrated and confirmed by repeating the same, and using other words:
nor be an help, nor profit, but a shame, and also a reproach: so far from being of any advantage to them, by helping and assisting them against their enemy, wanting either inclination or capacity, or both, that it not only turned to their shame, but even was matter of reproach to them, that ever they made any application to them, or placed any confidence in them for help.
John Wesley
30:5 They - Both the messengers, and they who sent them.
Robert Jamieson, A. R. Fausset and David Brown
30:5 (Jer 2:36.)
30:630:6: Տեսիլ չորքոտանեաց յանապատի, ՚ի նեղութեան եւ յանձկութեան։ Առեւծ, եւ կորիւն առիւծու. եւ ՚ի նոցանէն իժք, եւ կորիւնք իժից. թռչունք ամբարձեալ բերեն իշոց զգանձս իւրեանց, եւ լցեալ ուղտուց զմեծութիւն իւրեանց. առ ազգ մի՝ որ ո՛չինչ օգուտ լինիցի նոցա յօգնականութիւն, այլ յամօթ եւ ՚ի նախատինս[9912]։ [9912] Ոսկան. Չորքոտանեաց անապատի։ Ոմանք. ՚Ի նեղութեան եւ յանձկութեան՝ յարեն ընդ յաջորդին՝ առեւծ եւ կոր՛՛։ Ոմանք. Թռչունք, որ բարձեալ բերէին իշոց... որ ոչ լիցի նոցա յօգնա՛՛։ Ուր Ոսկան. Եւ ՚ի նոցանէ են իժք։
6 Առիւծն ու առիւծի կորիւնը եւ իժերն ու թռչող իժերի ձագերը, իրենց գանձերը բարձած էշերին եւ իրենց հարստութիւնը դրած ուղտերի վրայ, գնում են մի ազգի մօտ, որից իրենց օգուտ ու օժանդակութիւն չի լինելու, այլ՝ ամօթ ու նախատինք:
6 Ահա բեռ կրող անասունները* դէպի հարաւ՝ Նեղութեան ու վշտերու, Մատակ առիւծի եւ առոյգ առիւծի, Իժի ու կիզող թեւաւոր օձի երկիրը կ’երթան. Իրենց ստացուածքը՝ էշերու կռնակին վրայ Ու իրենց գանձերը ուղտի սապատին վրայ կը տանին Այնպիսի ժողովուրդի մը, որ իրենց օգուտ չունի։
[419]Տեսիլ չորքոտանեաց [420]յանապատի, ի նեղութեան եւ յանձկութեան``. առեւծ եւ կորիւն առիւծու, եւ ի նոցանէն իժք եւ կորիւնք իժից թռչունք, որ բարձեալ բերեն իշոց զգանձս իւրեանց, եւ լցեալ ուղտուց զմեծութիւն իւրեանց. առ ազգ մի` որ ոչինչ օգուտ լինիցի նոցա յօգնականութիւն, [421]այլ յամօթ եւ ի նախատինս:

30:6: Տեսիլ չորքոտանեաց յանապատի, ՚ի նեղութեան եւ յանձկութեան։ Առեւծ, եւ կորիւն առիւծու. եւ ՚ի նոցանէն իժք, եւ կորիւնք իժից. թռչունք ամբարձեալ բերեն իշոց զգանձս իւրեանց, եւ լցեալ ուղտուց զմեծութիւն իւրեանց. առ ազգ մի՝ որ ո՛չինչ օգուտ լինիցի նոցա յօգնականութիւն, այլ յամօթ եւ ՚ի նախատինս[9912]։
[9912] Ոսկան. Չորքոտանեաց անապատի։ Ոմանք. ՚Ի նեղութեան եւ յանձկութեան՝ յարեն ընդ յաջորդին՝ առեւծ եւ կոր՛՛։ Ոմանք. Թռչունք, որ բարձեալ բերէին իշոց... որ ոչ լիցի նոցա յօգնա՛՛։ Ուր Ոսկան. Եւ ՚ի նոցանէ են իժք։
6 Առիւծն ու առիւծի կորիւնը եւ իժերն ու թռչող իժերի ձագերը, իրենց գանձերը բարձած էշերին եւ իրենց հարստութիւնը դրած ուղտերի վրայ, գնում են մի ազգի մօտ, որից իրենց օգուտ ու օժանդակութիւն չի լինելու, այլ՝ ամօթ ու նախատինք:
6 Ահա բեռ կրող անասունները* դէպի հարաւ՝ Նեղութեան ու վշտերու, Մատակ առիւծի եւ առոյգ առիւծի, Իժի ու կիզող թեւաւոր օձի երկիրը կ’երթան. Իրենց ստացուածքը՝ էշերու կռնակին վրայ Ու իրենց գանձերը ուղտի սապատին վրայ կը տանին Այնպիսի ժողովուրդի մը, որ իրենց օգուտ չունի։
zohrab-1805▾ eastern-1994▾ western am▾
30:630:6 Тяжести на животных, {идущих} на юг, по земле угнетения и тесноты, откуда {выходят} львицы и львы, аспиды и летучие змеи; они несут на хребтах ослов богатства свои и на горбах верблюдов сокровища свои к народу, который не принесет им пользы.
30:6 ἡ ο the ὅρασις ορασις appearance; vision τῶν ο the τετραπόδων τετραπους quadruped; beast τῶν ο the ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐν εν in τῇ ο the θλίψει θλιψις pressure καὶ και and; even τῇ ο the στενοχωρίᾳ στενοχωρια distress λέων λεων lion καὶ και and; even σκύμνος σκυμνος lion ἐκεῖθεν εκειθεν from there καὶ και and; even ἀσπίδες ασπις asp καὶ και and; even ἔκγονα εκγονος descendant ἀσπίδων ασπις asp πετομένων πετομαι fly οἳ ος who; what ἔφερον φερω carry; bring ἐπ᾿ επι in; on ὄνων ονος donkey καὶ και and; even καμήλων καμηλος camel τὸν ο the πλοῦτον πλουτος wealth; richness αὐτῶν αυτος he; him πρὸς προς to; toward ἔθνος εθνος nation; caste ὃ ος who; what οὐκ ου not ὠφελήσει ωφελεω useful; assist αὐτοὺς αυτος he; him εἰς εις into; for βοήθειαν βοηθεια help ἀλλὰ αλλα but εἰς εις into; for αἰσχύνην αισχυνη shame καὶ και and; even ὄνειδος ονειδος disgrace
30:6 מַשָּׂ֖א maśśˌā מַשָּׂא utterance בַּהֲמֹ֣ות bahᵃmˈôṯ בְּהֵמָה cattle נֶ֑גֶב nˈeḡev נֶגֶב south בְּ bᵊ בְּ in אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth צָרָ֨ה ṣārˌā צָרָה distress וְ wᵊ וְ and צוּקָ֜ה ṣûqˈā צוּקָה distress לָבִ֧יא lāvˈî לָבִיא lion וָ wā וְ and לַ֣יִשׁ lˈayiš לַיִשׁ lion מֵהֶ֗ם mēhˈem מִן from אֶפְעֶה֙ ʔefʕˌeh אֶפְעֶה snake וְ wᵊ וְ and שָׂרָ֣ף śārˈāf שָׂרָף serpent מְעֹופֵ֔ף mᵊʕôfˈēf עוף fly יִשְׂאוּ֩ yiśʔˌû נשׂא lift עַל־ ʕal- עַל upon כֶּ֨תֶף kˌeṯef כָּתֵף shoulder עֲיָרִ֜ים ʕᵃyārˈîm עַיִר steed חֵֽילֵהֶ֗ם ḥˈêlēhˈem חַיִל power וְ wᵊ וְ and עַל־ ʕal- עַל upon דַּבֶּ֤שֶׁת dabbˈešeṯ דַּבֶּשֶׁת hump גְּמַלִּים֙ gᵊmallîm גָּמָל camel אֹֽוצְרֹתָ֔ם ʔˈôṣᵊrōṯˈām אֹוצָר supply עַל־ ʕal- עַל upon עַ֖ם ʕˌam עַם people לֹ֥א lˌō לֹא not יֹועִֽילוּ׃ yôʕˈîlû יעל profit
30:6. onus iumentorum austri in terra tribulationis et angustiae leaena et leo ex eis vipera et regulus volans portantes super umeros iumentorum divitias suas et super gibbum camelorum thesauros suos ad populum qui eis prodesse non poteritThe burden of the beasts of the south. In a land of trouble and distress, from whence come the lioness, and the lion, the viper and the flying basilisk, they carry their riches upon the shoulders of beasts, and their treasures upon the bunches of camels to a people that shall not be able to profit them.
6. The burden of the beasts of the South. Through the land of trouble and anguish, from whence come the lioness and the lion, the viper and fiery flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit .
30:6. The burden of the beasts of the south: into the land of trouble and anguish, from whence [come] the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people [that] shall not profit [them].
30:6. The burden of the beasts in the south. In a land of tribulation and anguish, from which go forth the lioness and the lion, the viper and the flying king snake, they carry their riches upon the shoulders of beasts of burden, and their valuables upon the humps of camels, to a people who are not able to offer profit to them.
The burden of the beasts of the south: into the land of trouble and anguish, from whence [come] the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people [that] shall not profit:

30:6 Тяжести на животных, {идущих} на юг, по земле угнетения и тесноты, откуда {выходят} львицы и львы, аспиды и летучие змеи; они несут на хребтах ослов богатства свои и на горбах верблюдов сокровища свои к народу, который не принесет им пользы.
30:6
ο the
ὅρασις ορασις appearance; vision
τῶν ο the
τετραπόδων τετραπους quadruped; beast
τῶν ο the
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐν εν in
τῇ ο the
θλίψει θλιψις pressure
καὶ και and; even
τῇ ο the
στενοχωρίᾳ στενοχωρια distress
λέων λεων lion
καὶ και and; even
σκύμνος σκυμνος lion
ἐκεῖθεν εκειθεν from there
καὶ και and; even
ἀσπίδες ασπις asp
καὶ και and; even
ἔκγονα εκγονος descendant
ἀσπίδων ασπις asp
πετομένων πετομαι fly
οἳ ος who; what
ἔφερον φερω carry; bring
ἐπ᾿ επι in; on
ὄνων ονος donkey
καὶ και and; even
καμήλων καμηλος camel
τὸν ο the
πλοῦτον πλουτος wealth; richness
αὐτῶν αυτος he; him
πρὸς προς to; toward
ἔθνος εθνος nation; caste
ος who; what
οὐκ ου not
ὠφελήσει ωφελεω useful; assist
αὐτοὺς αυτος he; him
εἰς εις into; for
βοήθειαν βοηθεια help
ἀλλὰ αλλα but
εἰς εις into; for
αἰσχύνην αισχυνη shame
καὶ και and; even
ὄνειδος ονειδος disgrace
30:6
מַשָּׂ֖א maśśˌā מַשָּׂא utterance
בַּהֲמֹ֣ות bahᵃmˈôṯ בְּהֵמָה cattle
נֶ֑גֶב nˈeḡev נֶגֶב south
בְּ bᵊ בְּ in
אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth
צָרָ֨ה ṣārˌā צָרָה distress
וְ wᵊ וְ and
צוּקָ֜ה ṣûqˈā צוּקָה distress
לָבִ֧יא lāvˈî לָבִיא lion
וָ וְ and
לַ֣יִשׁ lˈayiš לַיִשׁ lion
מֵהֶ֗ם mēhˈem מִן from
אֶפְעֶה֙ ʔefʕˌeh אֶפְעֶה snake
וְ wᵊ וְ and
שָׂרָ֣ף śārˈāf שָׂרָף serpent
מְעֹופֵ֔ף mᵊʕôfˈēf עוף fly
יִשְׂאוּ֩ yiśʔˌû נשׂא lift
עַל־ ʕal- עַל upon
כֶּ֨תֶף kˌeṯef כָּתֵף shoulder
עֲיָרִ֜ים ʕᵃyārˈîm עַיִר steed
חֵֽילֵהֶ֗ם ḥˈêlēhˈem חַיִל power
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
דַּבֶּ֤שֶׁת dabbˈešeṯ דַּבֶּשֶׁת hump
גְּמַלִּים֙ gᵊmallîm גָּמָל camel
אֹֽוצְרֹתָ֔ם ʔˈôṣᵊrōṯˈām אֹוצָר supply
עַל־ ʕal- עַל upon
עַ֖ם ʕˌam עַם people
לֹ֥א lˌō לֹא not
יֹועִֽילוּ׃ yôʕˈîlû יעל profit
30:6. onus iumentorum austri in terra tribulationis et angustiae leaena et leo ex eis vipera et regulus volans portantes super umeros iumentorum divitias suas et super gibbum camelorum thesauros suos ad populum qui eis prodesse non poterit
The burden of the beasts of the south. In a land of trouble and distress, from whence come the lioness, and the lion, the viper and the flying basilisk, they carry their riches upon the shoulders of beasts, and their treasures upon the bunches of camels to a people that shall not be able to profit them.
30:6. The burden of the beasts of the south: into the land of trouble and anguish, from whence [come] the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people [that] shall not profit [them].
30:6. The burden of the beasts in the south. In a land of tribulation and anguish, from which go forth the lioness and the lion, the viper and the flying king snake, they carry their riches upon the shoulders of beasts of burden, and their valuables upon the humps of camels, to a people who are not able to offer profit to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. Неподвижный, неповоротливый гиппопотам - Египет - не двинется с места, чтобы помочь своим союзникам - евреям. Божественное изречение о Египте (6-й ст.) пророк должен начертать на доске, которую нужно выставить перед глазами народа и, кроме того, записать в особом свитке.

Тяжести - по-евр. massa, что значит

а) тяжесть, тяжелая ноша и

б) видение.

В русском синодальном переводе речь идет, очевидно, о тяжелых вьюках, которые несут на себе животные, идущие в Египет с посланниками иудейского царя. В этих вьюках находятся подарки для фараона, у которого посланники иудейского царя должны были просить помощи в борьбе против Ассирии. Но естественнее всего слово massa понимать в смысле "видения", "пророчества" и выражение "животные" заменить выражением "чудовище", потому что в евр. тексте здесь поставлено множеств, число - behemoth - в смысле указания на огромность одного животного (ср. Иов 40:10-15). Это еврейское слово очень близко к египетскому названию гиппопотама - pehe-mau (пэгемо) и очень вероятно, что пророк здесь имел в виду именно это животное, которое могло представляться ему подходящим символом громадного и неподвижного Египетского царства.

Идущих на юг - правильнее: "живущем на юге". Так назван Египет в противоположность северному, Вавилонскому, царству.

Земля угнетения и тесноты - это пустыня Аравийско-Синайская и самый Египет, соединявшийся с этою пустынею.

Аспид (пo-eвp. eptehe) - гадюка.

Летучие змеи - см. 14:29: (ср. Герод. II, 75; III, 107-109).
Adam Clarke: Commentary on the Bible - 1831
30:6: The burden - משא massa seems here to be taken in its proper sense; the load, not the oracle. The same subject is continued; and there seems to be no place here for a new title to a distinct prophecy.
Does not burden of the beasts of the South in this place relate to the presents sent by Hoshea king of Israel to the South - to Egypt, which lay south of Judea, to engage the Egyptians to succor him against the king of Assyria?
Into the land of trouble and anguish "Through a land of distress and difficulty" - The same deserts are here spoken of which the Israelites passed through when they came out of Egypt, which Moses describes, Deu 8:15, as "that great and terrible wilderness wherein were fiery serpents, and scorpions, and drought; where there was no water. "And which was designed to be a kind of barrier between them and Egypt, of which the Lord had said, "Ye shall henceforth return no more that way," Deu 17:16.
Shall not profit them - A MS. adds in the margin the word למו lamo, them, which seems to have been lost out of the text: it is authorized by the Septuagint and Vulgate.
Albert Barnes: Notes on the Bible - 1834
30:6: The burden of the beasts of the south - The word 'south' here refers doubtless to the country to the south of Judea; and particularly to Egypt. Thus it is used in Dan 11:5-6. The phrase 'beasts of the south,' here refers to the animals that were traveling to Egypt. Isaiah, in vision, sees the caravan heavily laden with treasures pursuing a southern direction on its way to Egypt. The word 'burden' is used in two senses, to denote that which is borne, a heavy burden; or an oracle, a solemn prophetic message (see the notes at Isa 15:1; Isa 17:1; Isa 19:1). Many understand the word here in the latter sense, and regard this as the title of a prophetic message similar to those in Isa 15:1; Isa 17:1; Isa 19:1. But the word is doubtless used here in its ordinary signification, to denote the load which is borne on animals, and here especially the treasures which were borne down to Egypt, for the purpose of securing their friendly alliance. The prophet sees the caravan, or the beasts of the ambassadors heavily laden with rich treasures, traveling southward toward Egypt, and cries out, 'O the heavy burden, the load of treasures going to the south!'
Into the land of trouble and anguish - Egypt; so called either because it was the land where the Hebrews had formerly suffered so severe oppressions; or because it was a land where the subjects were now grievously oppressed, and borne down with cruel laws; or because it was yet to be a land of trouble, from which the Jews could expect no aid. The general idea is, that Egypt was not a land of liberty and happiness, but a country where cruelty, oppression, and woe abounded. One source of trouble, as emblematic of all, the prophet immediately mentions when he designates that it abounded with venomous reptiles.
The viper - (אפעה 'eph‛ eh). Septuagint, Ἀσπίδες Aspides 'asps' (see Isa 59:5). This is a well-known species of serpent. It is probably the same as the El-Effah of the Arabs which is thus described by Mr. Jackson: 'It is remarkable for its quick and penetrating poison; it is about two feet long and as thick as a man's arm, beautifully spotted with yellow and brown, and sprinkled over with blackish specks, similar to the horn-nosed snake. They have a wide mouth, by which they inhale a great quantity of air, and when inflated therewith they eject it with such force as to be heard at a considerable distance.' It is well known that Egypt produced venomous reptiles in abundance. Cleopatra destroyed herself with the bite of an asp which she had concealed for that purpose.
And fiery flying serpent - (מעופף שׂרף s'â râ ph me‛ ô pē p). Septuagint, Ἔκγονα ἀσπίδων περομένων Ekgona aspidō n petomenō n. This is the flying serpent so often referred to in the Scriptures. See a description of it in the notes at Isa 14:29. It is known to have abounded in the Arabian deserts, and was doubtless found also in Egypt as being in the same latitude, and infested with similar reptiles. Niebuhr thus describes a species of serpent which answers to this account. 'There is at Bakra a sort of serpents which they call Heie Sursurie, or Heie Thiare. They commonly keep upon the date trees; and as it would be laborious for them to come down from a very high tree in order to ascend another, they twist themselves by the tail to a branch of the former, which, making a spring, by the motion they give it, throw themselves to the second. Hence, it is that the modern Arabs call them the flying serpents - Heie Thiare. Lord Anson, as quoted by Niebuhr, also speaks of them as follows: 'The Spaniards informed us that there was often found in the woods a most mischievous serpent, called the flying snake, which, they said, darted itself from the boughs of trees on either man or beast that came within its reach, and whose sting they took to be inevitable death.' There was a species of serpent which the Greeks called Αξοντίας Acontias, and the Roman Jaculus, from their swift darting motion, and perhaps the same species is here referred to which Lucan calls Jaculique volucres. That these venomous reptiles abounded in Egypt is expressly testified by profane writers. Thus Ammianus says (xxii. 15), that 'Egypt nourishes innumerable serpents, basilisks, and twoheaded serpents (amphisbaenas), and the seytalus (a serpent of a glistening color), and the acontias (Latin, Jaculus), and adders, and vipers, and many others.'
They will carry their riches - Presents, designed to induce the Egyptians to enter into the alliance. That it was a common custom to make presents when one king sent an embassy to another, whether the design was to show friendship or civility, or to form an alliance, is well known in regard to all the nations of the East. The custom pRev_ails at the present day, and is often referred to in Scripture (see Kg1 15:19; Kg2 16:8; Kg2 18:14-15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:6: burden: Isa 46:1, Isa 46:2, Isa 57:9; Hos 8:9, Hos 8:10, Hos 12:1
beasts: Kg1 10:2; Mat 12:42
into the land: Or, as Bp. Lowth renders, "through a land of distress and difficulty:" the same deserts are here spoken of which the Israelites passed through. Isa 19:4; Exo 1:14, Exo 5:10-21; Deu 4:20, Deu 8:15, Deu 17:16; Jer 11:4
the viper: Num 21:6, Num 21:7; Deu 8:15; Jer 2:6
riches: Ch2 9:1, Ch2 16:2, Ch2 28:20-23
Carl Friedrich Keil and Franz Delitzsch
30:6
The prophet's address is hardly commenced, however, when a heading is introduced of the very same kind as we have already met with several times in the cycle of prophecies against the heathen nations. Gesenius, Hitzig, Umbreit, and Knobel, rid themselves of it by pronouncing it a gloss founded upon a misunderstanding. But nothing is more genuine in the whole book of Isaiah than the words massâ' bahămōth negebh . The heading is emblematical, like the four headings in chapters 21, 22. And the massâ' embraces Is 30:6, Is 30:7. Then follows the command to write it on a table by itself. The heading is an integral part of the smaller whole. Isaiah breaks off his address to communicate an oracle relating to the Egyptian treaty, which Jehovah has specially commanded him to hand down to posterity. The same interruption would take place if we expunged the heading; for in any case it was Is 30:6, Is 30:7 that he was to write upon a table. This is not an address to the people, but the preliminary text, the application of which is determined afterwards. The prophet communicates in the form of a citation what has been revealed to him by God, and then states what God has commanded him to do with it. We therefore enclose Is 30:6, Is 30:7 in inverted commas as a quotation, and render the short passage, which is written in the tone of chapter 21, as follows: "Oracle concerning the water-oxen of the south: Through a land of distress and confinement, whence the lioness and lion, adders and flying dragons; they carry their possessions on the shoulders of asses' foals, and their treasures on the humps of camels, to a nation that profits nothing. And Egypt, worthlessly and hollowly will they help; therefore I call this Egypt, Great-mouth that sits still." The "water-ox of the south" is the Nile-horse; and this is the emblem of Egypt, the land of the south (in Daniel and Zechariah Babylonia is "the land of the north"). Bahămōth is the construct of behēmōth (Job 40), which is a Hebraized from of an Egyptian word, p-ehe-mau (though the word itself has not yet been met with), i.e., the ox of the water, or possibly p-ehe-mau-t (with the feminine article at the close, though in hesmut, another name for a female animal, mut = t. mau signifies "the mother:" see at Job 40:15). The animal referred to is the hippopotamus, which is called bomarino in Italian, Arab. the Nile-horse or water-pig. The emblem of Egypt in other passages of the Old Testament is tannin, the water-snake, or leviathan, the crocodile. In Ps 78:31 this is called chayyath qâneh, "the beast of the reed," though Hengstenberg supposes that the Nile-horse is intended there. This cannot be maintained, however; but in the passage before us this emblem is chosen, just because the fat, swine-like, fleshy colossus, whose belly nearly touches the ground as it walks, is a fitting image of Egypt, a land so boastful and so eager to make itself thick and broad, and yet so slow to exert itself in the interest of others, and so unwilling to move from the spot. This is also implied in the name rahabh-hēm-shâb. Rahab is a name applied to Egypt in other passages also (Is 51:9; Ps 87:4; Ps 89:11), and that in the senses attested by the lxx at Job 26:12 (cf., Is 9:13), viz., κῆτος, a sea-monster, monstrum marinum. Here the name has the meaning common in other passages, viz., violence, domineering pride, boasting (ἀλαζονεία, as one translator renders it). הם is a term of comparison, as in Gen 14:2-3, etc.; the plural refers to the people called rahabh. Hence the meaning is either, "The bragging people, they are sit-still;" or, "Boast-house, they are idlers." To this deceitful land the ambassadors of Judah were going with rich resources (chăyâlı̄m, opes) on the shoulder of asses' foals, and on the hump (dabbesheth, from dâbhash, according to Luzzatto related to gâbhash, to be hilly) of camels, without shrinking from the difficulties and dangers of the road through the desert, where lions and snakes spring out now here and now there (מהם, neuter, as in Zeph 2:7, comp. Is 38:16; see also Deut 8:15; Num 21:6). Through this very desert, through which God had led their fathers when He redeemed them out of the bondage of Egypt, they were now marching to purchase the friendship of Egypt, though really, whatever might be the pretext which they offered, it was only to deceive themselves; for the vainglorious land would never keep the promises that it made.
Geneva 1599
30:6 The (d) burden of the beasts of the south: into the land of trouble and anguish, from which [come] the young and the old lion, the viper and flying serpent, they will carry their riches upon the shoulders of young donkeys, and their treasures upon the humps of camels, to a people [that] shall not profit [them].
(d) That is, a heavy sentence or prophecy against the beasts that carried their treasures into Egypt, by the wilderness, which was south from Judah, signifying that if the beasts would not be spared, the men would be punished much more grievously.
John Gill
30:6 The burden of the beasts of the south,.... Some think this begins a new prophecy, and this the name and inscription of it. The Septuagint version is,
"the vision of the four footed beasts in the wilderness;''
and Kimchi's note is,
"this prophecy, which he prophesied, that the beasts of the south should go out, meaning the beasts of the wilderness, and devour those that went to seek help from Egypt;''
but it respects the same thing as before, as appears by what follows; namely, the messengers going down to Egypt, which lay south of Judea, as Jarchi and Kimchi, Ben Melech and Abarbinel, observe, with beasts carrying riches thither, either for safety, or to obtain help from them:
into a land of trouble and anguish; as it had been to their fathers formerly, and would be no otherwise to them now, notwithstanding their high raised expectations of assistance from them; there may be an allusion to its name Mizraim:
from whence come the young and old lion, the viper, and fiery flying serpent; creatures with which Egypt abounded, as historians relate, and where some of them, at least, were worshipped, and where also men dwelt comparable to these creatures, as for craft and cruelty; though some understand this not of the country of Egypt, into which they went, but of the desert of Arabia, which lay between Judea and Egypt, through which they went; which was a land of trouble and anguish, for want of water, and because of these noxious creatures, of which it was full; see Deut 8:15,
they will carry their riches upon the shoulders of young asses; which were much used in Judea to carry burdens on, and which were laid chiefly on their shoulders; and this denotes the great quantity of riches that would be, and were carried into Egypt, either by the ambassadors, as presents to the Egyptians, to gain their friendship and assistance; or else by some of the principal inhabitants of Jerusalem and Judea, who, upon hearing of the invasion by Sennacherib, gathered up their riches, and fled to Egypt with them for safety, making use of young asses and camels, as follow:
and their treasures upon the bunches of camels; much used in travelling through the deserts of Arabia, and which have some one, some two humps on their backs, whereby they are better fitted to carry burdens. The word is of the singular number, and only used in this place; and has the signification of honey, as the camels hump is so called, as Jarchi from the Talmud (h) says, because, when hurt, it is healed by anointing it with honey; and upon these they carried their money and jewels they had treasured up:
to a people that shall not profit them; the Egyptians, who were of no service to the Jews, to free them from the invasion of the Assyrians.
(h) Bava Metzia, fol. 38. 1. Sabbat. fol. 154. 2.
John Wesley
30:6 The burden - The treasures, which were carried upon asses or camels, into Egypt, which lay southward from Judea. The land of trouble - Egypt, so called prophetically. From whence - This may be understood properly, but withal, seems to design the craft and cruelty of that people. They - The Jews. Their riches - To procure their assistance. Bunches - Upon the backs.
Robert Jamieson, A. R. Fausset and David Brown
30:6 burden--the prophecy as to, &c. [MAURER]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Dan 11:5-6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Hos 8:9; Hos 12:1).
land of trouble--the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (Deut 8:15; Jer 2:6).
flying serpent-- (Is 14:29), a species which springs like a dart from trees, on its prey.
will carry--rather, present, "carry," namely, as presents to Egypt (3Kings 15:19).
young asses--rather, "full-grown asses" [MAURER].
30:730:7: Եգիպտացիքն որ զո՛ւր եւ տարապարտ օգնիցեն ձեզ. պատմեա՛ նոցա եթէ ՚ի զո՛ւր է այդ մխիթարութիւն ձեր[9913]։ [9913] Ոմանք. Թէ զուր է այդ մխի՛՛։
7 Եգիպտացիներին, որոնք իզուր եւ ապարդիւն են օգնում ձեզ, յայտնի՛ր. «Զուր է ձեզնից ստացած մեր մխիթարանքը»:
7 Վասն զի Եգիպտացիները պարապ ու զուր տեղ օգնութիւն կ’ընեն Անոր համար զինք «Պարապ նստող, պարծենկոտ» կոչեցի։
Եգիպտացիքն որ զուր եւ տարապարտ օգնիցեն ձեզ, [422]պատմեա նոցա եթէ ի զուր է այդ մխիթարութիւն ձեր:

30:7: Եգիպտացիքն որ զո՛ւր եւ տարապարտ օգնիցեն ձեզ. պատմեա՛ նոցա եթէ ՚ի զո՛ւր է այդ մխիթարութիւն ձեր[9913]։
[9913] Ոմանք. Թէ զուր է այդ մխի՛՛։
7 Եգիպտացիներին, որոնք իզուր եւ ապարդիւն են օգնում ձեզ, յայտնի՛ր. «Զուր է ձեզնից ստացած մեր մխիթարանքը»:
7 Վասն զի Եգիպտացիները պարապ ու զուր տեղ օգնութիւն կ’ընեն Անոր համար զինք «Պարապ նստող, պարծենկոտ» կոչեցի։
zohrab-1805▾ eastern-1994▾ western am▾
30:730:7 Ибо помощь Египта будет тщетна и напрасна; потому Я сказал им: сила их сидеть спокойно.
30:7 Αἰγύπτιοι αιγυπτιος Egyptian μάταια ματαιος superficial καὶ και and; even κενὰ κενος hollow; empty ὠφελήσουσιν ωφελεω useful; assist ὑμᾶς υμας you ἀπάγγειλον απαγγελλω report αὐτοῖς αυτος he; him ὅτι οτι since; that ματαία ματαιος superficial ἡ ο the παράκλησις παρακλησις counseling; summons ὑμῶν υμων your αὕτη ουτος this; he
30:7 וּ û וְ and מִצְרַ֕יִם miṣrˈayim מִצְרַיִם Egypt הֶ֥בֶל hˌevel הֶבֶל breath וָ wā וְ and רִ֖יק rˌîq רִיק emptiness יַעְזֹ֑רוּ yaʕzˈōrû עזר help לָכֵן֙ lāḵˌēn לָכֵן therefore קָרָ֣אתִי qārˈāṯî קרא call לָ lā לְ to זֹ֔את zˈōṯ זֹאת this רַ֥הַב rˌahav רַהַב [Egypt] הֵ֖ם hˌēm הֵם they שָֽׁבֶת׃ šˈāveṯ שֶׁבֶת inaction
30:7. Aegyptus enim frustra et vane auxiliabitur ideo clamavi super hoc superbia tantum est quiesceFor Egypt shall help in vain, and to no purpose: therefore have I cried concerning this: It is pride only, sit still.
7. For Egypt helpeth in vain, and to no purpose: therefore have I called her Rahab that sitteth still.
30:7. For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.
30:7. For Egypt will offer assistance, but without purpose or success. Therefore, concerning this, I cried out: “It is only arrogance! Remain calm.”
For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still:

30:7 Ибо помощь Египта будет тщетна и напрасна; потому Я сказал им: сила их сидеть спокойно.
30:7
Αἰγύπτιοι αιγυπτιος Egyptian
μάταια ματαιος superficial
καὶ και and; even
κενὰ κενος hollow; empty
ὠφελήσουσιν ωφελεω useful; assist
ὑμᾶς υμας you
ἀπάγγειλον απαγγελλω report
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ματαία ματαιος superficial
ο the
παράκλησις παρακλησις counseling; summons
ὑμῶν υμων your
αὕτη ουτος this; he
30:7
וּ û וְ and
מִצְרַ֕יִם miṣrˈayim מִצְרַיִם Egypt
הֶ֥בֶל hˌevel הֶבֶל breath
וָ וְ and
רִ֖יק rˌîq רִיק emptiness
יַעְזֹ֑רוּ yaʕzˈōrû עזר help
לָכֵן֙ lāḵˌēn לָכֵן therefore
קָרָ֣אתִי qārˈāṯî קרא call
לָ לְ to
זֹ֔את zˈōṯ זֹאת this
רַ֥הַב rˌahav רַהַב [Egypt]
הֵ֖ם hˌēm הֵם they
שָֽׁבֶת׃ šˈāveṯ שֶׁבֶת inaction
30:7. Aegyptus enim frustra et vane auxiliabitur ideo clamavi super hoc superbia tantum est quiesce
For Egypt shall help in vain, and to no purpose: therefore have I cried concerning this: It is pride only, sit still.
30:7. For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength [is] to sit still.
30:7. For Egypt will offer assistance, but without purpose or success. Therefore, concerning this, I cried out: “It is only arrogance! Remain calm.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
7: Я сказал... в переводе с еврейского (если читать вместо: hem-schabat - hajoschebat): "Я называю его (Египет) неподвижным Рагабом". Рагаб (Раав; чудовище) - название Египта (см. Пс 86:4; 88:11). Мысль, заключающаяся в этих словах, та, что Египтянам очень трудно двинуть свои войска на помощь евреям.
Adam Clarke: Commentary on the Bible - 1831
30:7: Their strength is to sit still "Rahab the Inactive" - The two last words, הם שבת hem shabeth, joined into one, make the participle pihel המשבת hammeshabbeth. I find the learned Professor Doederlein, in his version of Isaiah, and note on this place, has given the same conjecture; which he speaks of as having been formerly published by him. A concurrence of different persons in the same conjecture adds to it a greater degree of probability.
Albert Barnes: Notes on the Bible - 1834
30:7: For the Egyptians shall help in vain - That is, if they enter into the alliance, they shall not be able to defend you from the invader. The other member of the sentence would seem to imply that they would make promises of aid, and would even boast of being able to deliver them, but that they would fail in their promises.
Therefore have I cried - Therefore have I the prophet cried, that is, I do call her so.
Concerning this - Concerning this country; that is, Egypt. Some have understood this as referring to Jerusalem, but the connection requires us to understand it of Egypt.
Their strength is to sit still - This is evidently designed to be an expressive appellation of Egypt. The word rendered here, without much propriety, 'strength' (רהב râ hab) is a proper name of Egypt, and is several times applied to it; Isa 51:9 :
Art thou not it that hath cut Rahab
And wounded the dragon?
In this passage there can be no doubt that it refers to Egypt. So in Psa 87:4; Psa 89:10 (see the margin). Why it was given to Egypt is unknown, and can only be conjectured. Bochart ("Geog. Sacra," i. 4. 24) supposes that it is derived from the word ῥιβι ribi, which singifies "a pear," and that it was given to the Delta or Lower Egypt on account of its form, as somewhat resembling a pear. But there is not clear evidence that such was the meaning of the word, and there is no reason why we should forsake the usual sense of the Hebrew word. The verb רהב râ hab means to urge, press on, attack Pro 6:3; to be highspirited, fierce, full of courage; to behave proudly Isa 3:5; and has, in most instances, a relation to pride, to arrogance, to boasting Job 9:13; Psa 40:4. The noun "Rahab" indicates ferocity, haughtiness, boasting, insolence; and the name was doubtless given to Egypt on account of its insolence and pride. It is used here because Egypt would be full of self-confidence, and would boast that she could aid the suppliant Jews, and deliver them from the threatened invasion. The phrase rendered 'to sit still,' is a part of the name which the prophet gave to her. Though she boasted, yet would she sit still; she would be inefficient, and would do nothing; and the whole name, therefore, may be rendered, 'I call her, the blusterer that sitteth still;' that is, 'they are courageous in talking; cowards in acting.' (Taylor)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:7: the Egyptians: Isa 31:1-5; Jer 37:7
concerning this: or, to her
Their: Isa 30:15, Isa 2:22, Isa 7:4, Isa 28:12; Exo 14:13; Psa 76:8, Psa 76:9, Psa 118:8, Psa 118:9; Lam 3:26; Hos 5:13
Geneva 1599
30:7 For the Egyptians shall help in vain, and to no purpose: therefore have I cried (e) concerning this, Their strength (f) [is] to sit still.
(e) That is, to Jerusalem.
(f) And not to come to and fro to seek help.
John Gill
30:7 For the Egyptians shall help in vain, and to no purpose,.... Not sending help in time, or such as did no service; though they made a show of help, and attempted to help them, or seemed to do so, yet failed to do it:
therefore have I cried; proclaimed or published, either the Lord by the prophet, or the prophet in the name of the Lord, which is much the same:
concerning this, Their strength is to sit still; either concerning this embassy, that it would have been better for the ambassadors to have spared all their toil, and labour, and strength, in going down to Egypt, and have remained quiet and easy in their own country: or, "I cried, or called, to this (i)", this city of Jerusalem, and the inhabitants of it, and declared to them, that it was best for them quietly to trust in the Lord, and depend upon his protection, and sit still in Jerusalem, and not attempt to flee from thence to Egypt for safety, and they should see the salvation of God, as in Ex 14:13 to which some think there is an allusion; not but that they might be busy, and employ themselves in preparing for their defence, by providing themselves with arms, and repairing their fortification; but it was not right to go out of the city, and seek a foreign aid or safety. The word for "strength" is "Rahab", one of the names of Egypt, Ps 87:4 and so the sense may be, their "Rahab", their "Egypt", or what they expect from thence, namely, protection and safety, is to sit still, and abide quietly at Jerusalem. Jarchi refers this to Egypt, "I have called to this", to Egypt, they are of a proud spirit, the people cease, and are proud without cause; or according to another exposition he gives, their pride ceaseth, or it is fit it should. De Dieu interprets it also of Egypt; and so does Gussetius (k), but in a different manner, thus, the Egyptians are strength as to rest, they will strongly rest, while Israel strongly hopes they will help them.
(i) "vocavi ad hanc", Montanus; "ad istam clamo", Castalio. (k) Comment. Ebr. p. 829.
John Wesley
30:7 To her - To Jerusalem or Judah. Sit still - It is safer and better for them to sit quietly at home, seeking to me for help.
Robert Jamieson, A. R. Fausset and David Brown
30:7 "Egypt is vanity, and to no purpose will they help" [G. V. SMITH].
strength--Hebrew, Rabah, a designation for Egypt (Is 51:9; Ps 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Is 36:6). English Version agrees with Is 30:15; Is 7:4.
30:830:8: Արդ նի՛ստ՝ եւ գրեա՛ ՚ի տախտակի եւ ՚ի գիրս. զի եղիցի այդ յաւուր իւրում եւ ՚ի ժամանակս յաւիտենից[9914]. [9914] Ոմանք. Յաւուրս իւրում։
8 Արդ, նստի՛ր ու գրի՛ր տախտակի վրայ եւ գրքի մէջ, որպէսզի դա պահպանուի իր ժամանակի համար եւ յաւիտեանս յաւիտենից,
8 Ուրեմն գնա՛, անոնց առջեւ ասիկա տախտակի վրայ գրէ՛ Եւ գրքի մէջ դրոշմէ՛,Որպէս զի ապագային Յաւիտենականութեան վկայութեան համար մնայ։
Արդ նիստ եւ գրեա ի տախտակի եւ ի գիրս, զի եղիցի այդ յաւուր իւրում եւ ի ժամանակս յաւիտենից:

30:8: Արդ նի՛ստ՝ եւ գրեա՛ ՚ի տախտակի եւ ՚ի գիրս. զի եղիցի այդ յաւուր իւրում եւ ՚ի ժամանակս յաւիտենից[9914].
[9914] Ոմանք. Յաւուրս իւրում։
8 Արդ, նստի՛ր ու գրի՛ր տախտակի վրայ եւ գրքի մէջ, որպէսզի դա պահպանուի իր ժամանակի համար եւ յաւիտեանս յաւիտենից,
8 Ուրեմն գնա՛, անոնց առջեւ ասիկա տախտակի վրայ գրէ՛ Եւ գրքի մէջ դրոշմէ՛,Որպէս զի ապագային Յաւիտենականութեան վկայութեան համար մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:830:8 Теперь пойди, начертай это на доске у них, и впиши это в книгу, чтобы осталось на будущее время, навсегда, навеки.
30:8 νῦν νυν now; present οὖν ουν then καθίσας καθιζω sit down; seat γράψον γραφω write ἐπὶ επι in; on πυξίου πυξιον this; he καὶ και and; even εἰς εις into; for βιβλίον βιβλιον scroll ὅτι οτι since; that ἔσται ειμι be εἰς εις into; for ἡμέρας ημερα day καιρῶν καιρος season; opportunity ταῦτα ουτος this; he καὶ και and; even ἕως εως till; until εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
30:8 עַתָּ֗ה ʕattˈā עַתָּה now בֹּ֣וא bˈô בוא come כָתְבָ֥הּ ḵāṯᵊvˌāh כתב write עַל־ ʕal- עַל upon ל֛וּחַ lˈûₐḥ לוּחַ tablet אִתָּ֖ם ʔittˌām אֵת together with וְ wᵊ וְ and עַל־ ʕal- עַל upon סֵ֣פֶר sˈēfer סֵפֶר letter חֻקָּ֑הּ ḥuqqˈāh חקק engrave וּ û וְ and תְהִי֙ ṯᵊhˌî היה be לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day אַחֲרֹ֔ון ʔaḥᵃrˈôn אַחֲרֹון at the back לָ lā לְ to עַ֖ד ʕˌaḏ עַד future עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
30:8. nunc ingressus scribe eis super buxum et in libro diligenter exara illud et erit in die novissimo in testimonium usque ad aeternumNow therefore go in and write for them upon box, and note it diligently in a book, and it shall be in the latter days for a testimony for ever.
8. Now go, write it before them on a tablet, and inscribe it in a book, that it may be for the time to come for ever and ever.
30:8. Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
30:8. Now, therefore, enter and write for them upon a tablet, and note it diligently in a book, and this shall be a testimony in the last days, and even unto eternity.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:

30:8 Теперь пойди, начертай это на доске у них, и впиши это в книгу, чтобы осталось на будущее время, навсегда, навеки.
30:8
νῦν νυν now; present
οὖν ουν then
καθίσας καθιζω sit down; seat
γράψον γραφω write
ἐπὶ επι in; on
πυξίου πυξιον this; he
καὶ και and; even
εἰς εις into; for
βιβλίον βιβλιον scroll
ὅτι οτι since; that
ἔσται ειμι be
εἰς εις into; for
ἡμέρας ημερα day
καιρῶν καιρος season; opportunity
ταῦτα ουτος this; he
καὶ και and; even
ἕως εως till; until
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
30:8
עַתָּ֗ה ʕattˈā עַתָּה now
בֹּ֣וא bˈô בוא come
כָתְבָ֥הּ ḵāṯᵊvˌāh כתב write
עַל־ ʕal- עַל upon
ל֛וּחַ lˈûₐḥ לוּחַ tablet
אִתָּ֖ם ʔittˌām אֵת together with
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
סֵ֣פֶר sˈēfer סֵפֶר letter
חֻקָּ֑הּ ḥuqqˈāh חקק engrave
וּ û וְ and
תְהִי֙ ṯᵊhˌî היה be
לְ lᵊ לְ to
יֹ֣ום yˈôm יֹום day
אַחֲרֹ֔ון ʔaḥᵃrˈôn אַחֲרֹון at the back
לָ לְ to
עַ֖ד ʕˌaḏ עַד future
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
30:8. nunc ingressus scribe eis super buxum et in libro diligenter exara illud et erit in die novissimo in testimonium usque ad aeternum
Now therefore go in and write for them upon box, and note it diligently in a book, and it shall be in the latter days for a testimony for ever.
30:8. Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
30:8. Now, therefore, enter and write for them upon a tablet, and note it diligently in a book, and this shall be a testimony in the last days, and even unto eternity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Слова 7-го стиха пророк должен начертать на доске у них - т. е. у иудеев на виду, чтобы все могли читать их.

В книгу - в свиток, для сохранения у себя, на случай утраты доски.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: 9 That this is a rebellious people, lying children, children that will not hear the law of the LORD: 10 Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: 11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. 12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: 13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. 14 And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. 15 For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. 16 But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. 17 One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill.
Here, I. The preface is very awful. The prophet must not only preach this, but he must write it (v. 8), write it in a table, to be hung up and exposed to public view; he must carefully note it, not in loose papers which might be lost or torn, but in a book, to be preserved for posterity, in perpetuam rei memoriam--for a standing testimony against this wicked generation; let it remain not only to the next succeeding ages, but for ever and ever, while the world stands; and so it shall, for the book of the scriptures no doubt, shall continue, and be read, to the end of time. Let it be written, 1. To shame the men of the present age, who would not hear and heed it when it was spoken. Let it be written, that it may not be lost; their children may profit by it, though they will not. 2. To justify God in the judgments he was about to ring upon them; people will be tempted to think he was too hard upon them, and over-severe, unless they know how very bad they were, how very provoking, and what fair means God tried with them before he brought it to this extremity. 3. For warning to others not to do as they did, lest they should fare as they fared. It is designed for admonition to those of the remotest place and age, even those upon whom the ends of the world have come, 1 Cor. x. 11. It may be of use for God's ministers not only to preach, but to write; for that which is written remains.
II. The character given of the profane and wicked Jews is very sad. He must, if he will draw them in their own colours, write this concerning them (and we are sure he does not bear false witness against them, nor make them worse than they were, for the judgment of God is according to truth), That this is a rebellious people, v. 9. The Jews were, for aught we know, the only professing people God had then in the world, and yet many of them were a rebellious people. 1. They rebelled against their own convictions and covenants: "They are lying children, that will not stand to what they say, that promise fair, but perform nothing;" when he took them into covenant with himself he said of them, Surely they are my people, children that will not lie (ch. lxiii. 8); but they proved otherwise. 2. They rebelled against the divine authority: "They are children that will not hear the law of the Lord, nor heed it, but will do as they have a mind, let God himself say what he will to the contrary."
III. The charge drawn up against them is very high and the sentence passed upon them very dreadful. Two things they here stand charged with, and their doom is read for both, a fearful doom:--
1. They forbade the prophets to speak to them in God's name, and to deal faithfully with them.
(1.) This their sin is described, v. 10, 11. They set themselves so violently against the prophets to hinder them from preaching, or at least from dealing plainly with them in their preaching, did so banter them and browbeat them, that they did in effect say to the seers, See not. They had the light, but they loved darkness rather. It was their privilege that they had seers among them, but they did what they could to put out their eyes--that they had prophets among them, but they did what they could to stop their mouths; for they tormented them in their wicked ways, Rev. xi. 10. Those that silence good ministers, and discountenance good preaching, are justly counted, and called, rebels against God. See what it was in the prophets' preaching with which they found themselves aggrieved. [1.] The prophets told them of their faults, and warned them of their misery and danger by reason of sin, and they could not bear that. They must speak to them smooth things, must flatter them in their sins, and say that they did well, and there was no harm, no peril, in the course of life they lived in. Let a thing be ever so right and true, if it be not smooth, they will not hear it. But if it be agreeable to the good opinion they have of themselves, and will confirm them in that, though it be ever so false and ever so great a cheat upon them, they will have it prophesied to them. Those deserve to be deceived that desire to be so. [2.] The prophets stopped them in their sinful pursuits, and stood in their way like the angel in Balaam's road, with the sword of God's wrath drawn in their hand; so that they could not proceed without terror. And this they took as a great insult. When they went on frowardly in the way of their hearts they said to the prophets, "Get you out of the way, turn aside out of the paths. What do you do in our way? Cannot you let us alone to do as we please?" Those have their hearts fully set in them to do evil that bid their faithful monitors to stand out of their way. Forbear, why shouldst thou be smitten? 2 Chron. xxv. 16. [3.] The prophets were continually telling them of the Holy One of Israel, what an enemy he is to sin ad how severely he will reckon with sinners; and this they could not endure to hear of. Both the thing itself and the expression of it were too serious for them; and therefore, if the prophets will speak to them, they will make it their bargain that they shall not call God the Holy One of Israel; for God's holiness is that attribute which wicked people most of all dread. Let us no more be troubled with that state-preface (as Mr. White calls it) to your impertinent harangues. Those have reason to fear perishing in their sins that cannot bear to be frightened out of them.
(2.) Now what is the doom passed upon them for this? We have it, v. 12, 13. Observe, [1.] Who it is that gives judgment upon them: Thus saith the Holy One of Israel. That title of God which they particularly excepted against the prophet makes use of. Faithful ministers will not be driven from using such expressions as are proper to awaken sinners, though they be displeasing. We must tell men that God is the Holy One of Israel, and so they shall find him, whether they will hear or whether they will forbear. [2.] What the ground of the judgment is: Because they despise this word--wither, in general, every word that the prophets said to them, or this word in particular, which declares God to be the Holy One of Israel: "they despise this, and will neither make it their fear, to stand in awe of it, nor make it their hope, to put any confidence in it; but, rather than they will be beholden to the Holy One of Israel, they will trust in oppression and perverseness, in the wealth they have got and the interest they have made by fraud and violence, or in the sinful methods they have taken for their own security, in contradiction to God and his will. On these they lean, and therefore it is just that they should fall." [3.] What the judgment is that is passed upon them: "This iniquity shall be to you as a breach ready to fall. This confidence of yours will be like a house built upon the sand, which will fall in the storm and bury the builder in the ruins of it. Your contempt of that word of God which you might build upon will make every thing else you trust like a wall that bulges out, which, if any weight be laid upon it, comes down, nay, which often sinks with its own weight." The ruin they would hereby bring upon themselves should be, First, A surprising ruin: The breaking shall come suddenly, at an instant, when they do not expect it, which will make it the more frightful, and when they are not prepared or provided for it, which will make it the more fatal. Secondly, An utter ruin, universal and irreparable: "Your and all your confidences shall be not only weak as the potter's clay (ch. xxix. 16), but broken to pieces as the potter's vessel. He that has the rod of iron shall break it (Ps. ii. 9) and he shall not spare, shall not have any regard to it, nor be in care to preserve or keep whole any part of it. But, when once it is broken so as to be unfit for use, let it be dashed, let it be crushed, all to pieces, so that there may not remain one sherd big enough to take up a little fire or water"--two things we have daily need of, and which poor people commonly fetch in a piece of a broken pitcher. They shall not only be as a bowing wall (Ps. lxii. 3), but as a broken mug or glass, which is good for nothing, nor can ever be made whole again.
2. They slighted the gracious directions God gave them, not only how to secure themselves and make themselves safe, but how to compose themselves and make themselves easy; they would take their own way, v. 15-17. Observe here,
(1.) The method God put them into for salvation and strength. The God that knew them, and knew what was proper for them, and desired their welfare, gave them this prescription; and it is recommended to us all. [1.] Would we be saved from the evil of every calamity, guarded against the temptation of it and secured from the curse of it, which are the only evil things in it? It must be in returning and rest, in returning to God and reposing in him as our rest. Let us return from our evil ways, into which we have gone aside, and rest and settle in the way of God and duty, and that is the way to be saved. "Return from this project of going down to Egypt, and rest satisfied in the will of God, and then you may trust him with your safety. In returning (in the thorough reformation of your hearts and lives) and in rest (in an entire submission of your souls to God and a complacency in him) you shall be saved." [2.] Would we be strengthened to do what is required of us and to bear what is laid upon us? It must be in quietness and in confidence; we must keep our spirits calm and sedate by a continual dependence upon God, and his power and goodness; we must retire into ourselves with a holy quietness, suppressing all turbulent and tumultuous passions, and keeping the peace in our own minds. And we must rely upon God with a holy confidence that he can do what he will and will do what is best for his people. And this will be our strength; it will inspire us with such a holy fortitude as will carry us with ease and courage through all the difficulties we may meet with.
(2.) The contempt they put upon this prescription; they would not take God's counsel, though it was so much for their own good. And justly will those die of their disease that will not take God for their physician. We are certainly enemies to ourselves if we will not be subjects to him. They would not so much as try the method prescribed: "But you said, No (v. 16), we will not compose ourselves, for we will flee upon horses and we will ride upon the swift; we will hurry hither and thither to fetch in foreign aids." They think themselves wiser than God, and that they know what is good for themselves better than he does. When Sennacherib took all the fenced cities of Judah, those rebellious children would not be persuaded to sit still and patiently to expect God's appearing for them, as he did wonderfully at last; but they would shift for their own safety, and thereby they exposed themselves to so much the more danger.
(3.) The sentence passed upon them for this. Their sin shall be their punishment: "You will flee, and therefore you shall flee; you will be upon the full speed, and therefore so shall those be that pursue you." The dogs are most apt to run barking after him that rides fast. The conquerors protected those that sat still, but pursued those that made their escape; and so that very project by which they hoped to save themselves was justly their ruin and the most guilty suffered most. It is foretold, v. 17, [1.] That they should be easily cut off; they should be so dispirited with their own fears, increased by their flight, that one of the enemy should defeat a thousand of them, and five put an army to flight, which could never be unless their Rock had sold them Deut. xxxii. 30. [2.] That they should be generally cut off, and only here and there one should escape alone in a solitary place, and be left for a spectacle too, as a beacon upon the top of a mountain, a warning to others to avoid the like sinful courses and carnal confidences.
Adam Clarke: Commentary on the Bible - 1831
30:8: For ever and ever "For a testimony for ever" - לעד leed. So the Syriac, Chaldee, Vulgate, and Septuagint, in MSS. Pachom. and 1. D. 2: εις μαρτυριον, which two words have been lost out of the other copies of the Septuagint.
Albert Barnes: Notes on the Bible - 1834
30:8: Now go - This is a direction to the prophet to make a permanent record of the character of the Jewish people. The fact to be recorded was, that they were rebellious Isa 30:9; the design for which the record was to be made was to show to future times that this had been the uniform character of the nation. The record was to be preserved that it might be a proof of the care of God toward the nation even in the midst of their long-continued and obstinate perverseness.
Write it before them - Before the Jews themselves, that they may see the record, and may have it constantly before them.
In a table - Or ON a table. The word לוח lû ach denotes a tablet either of stone to engrave upon Deu 9:9; Exo 31:18; or of wood Kg1 7:36. It is not improbable that this was to be exposed to public view in some conspicuous place near the temple.
And note it - Engrave it; that is, record it.
In a book - On parchment, or in the usual way of writing (see the note at Isa 8:1).
For the time to come - Hebrew as Margin, 'The latter day.' It was to be made in order that future ages might know what had been the character of that people, and what had been the patience and forbearance of God in regard to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:8: write: Isa 8:1; Deu 31:19, Deu 31:22; Job 19:23, Job 19:24; Jer 36:2, Jer 36:28-32, Jer 51:60; Hab 2:2
the time to come: Heb. the latter day, Isa 2:2; Num 24:14; Deu 4:30, Deu 31:29; Job 19:25; Jer 23:20, Jer 48:47; Eze 38:16; Hos 3:5; Ti1 4:1; Pe2 3:3; Jde 1:18
Carl Friedrich Keil and Franz Delitzsch
30:8
So runs the divine oracle to which the following command refers. "Now go, write it on a table with them, and note it in a book, and let it stand there fore future days, for ever, to eternity." The suffixes of kothbâh (write it) and chuqqâh (note it) refer in a neuter sense to Is 30:6, Is 30:7; and the expression "go" is simply a general summons to proceed to the matter (cf., Is 22:15). Sēpher could be used interchangeably with lūăch, because a single leaf, the contents of which were concluded, was called sēpher (Ex 17:14). Isaiah was to write the oracle upon a table, a separate leaf of durable material; and that "with them," i.e., so that his countrymen might have it before their eyes (compare Is 8:1; Hab 2:2). It was to be a memorial for posterity. The reading לעד (Sept., Targ., Syr.) for לעד is appropriate, though quite unnecessary. The three indications of time form a climax: for futurity, for the most remote future, for the future without end.
Geneva 1599
30:8 Now go, write (g) it before them in a tablet, and note it in a book, that it may be for the (h) time to come for ever and ever:
(g) That is, this prophecy.
(h) That is may be a witness against them for all posterity.
John Gill
30:8 Now go, write it before them in a table, and note it in a book,.... Meaning their sins, their rebellion against God, their trust in an arm of flesh, and contempt of the divine word; or the prophecy of their destruction, for these things; and both may be meant; which the Lord orders to be written before their eyes, in some public place, as in the temple, upon a table, a table of wood covered with wax, on which they formerly wrote, and then hung it up against a wall, that it might be read by everyone; and he would have him also engross it in a book, that it might be kept for time to come: now what God would have thus written and engrossed, must be something considerable, and of consequence; and, as it may refer to the sins of this people, may denote the blackness and detestableness of them, as being what they had reason to be ashamed of, when thus set before them; and, as it may refer to their punishment, it may signify the certainty of it:
that it may be for the time to come, for ever and ever; and so continue to their eternal infamy, and for the justification of God in his proceedings against them, and be cautious unto others. The Vulgate Latin version renders it, "for a testimony for ever", a witness for God, and against the Jews; and so the Targum,
"and it shall be in the day of judgment for a witness before me for ever.''
John Wesley
30:8 Write - This warning. Before - In their presence. Note it - So this was to be written twice over, once in a table, to be hanged up in some public place, that all present might read it; and again, in a book, that it might be kept for the use of posterity. The time to come - As a witness for me and against them.
Robert Jamieson, A. R. Fausset and David Brown
30:8 table--a tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all.
a book--namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Is 8:1; Is 8:16.
for ever and ever--rather read, "For a testimony for ever" [Chaldee, JEROME, LOWTH]: "testimony is often joined to the notion of perpetuity (Deut 31:19, Deut 31:21, Deut 31:26).
30:930:9: թէ ժողովուրդ անհաւա՛ն է, եւ որդիք սո՛ւտք. եւ ո՛չ կամեցան լսել զօրէնս Աստուծոյ[9915]։ [9915] Ոմանք. Սո՛ւտք, որ ոչ կամե՛՛։
9 քանզի ժողովուրդն անհաւատ է, որդիները՝ սուտ, որոնք չկամեցան հետեւել Աստծու օրէնքին:
9 Քանզի ասիկա ապստամբ ժողովուրդ մըն է, Ստախօս տղաքներ են ու այնպիսի տղաքներ են, Որոնք Տէրոջը օրէնքը լսել չեն ուզեր
թէ`` ժողովուրդ անհաւան [423]է, եւ որդիք սուտք. [424]եւ ոչ կամեցան լսել զօրէնս [425]Աստուծոյ:

30:9: թէ ժողովուրդ անհաւա՛ն է, եւ որդիք սո՛ւտք. եւ ո՛չ կամեցան լսել զօրէնս Աստուծոյ[9915]։
[9915] Ոմանք. Սո՛ւտք, որ ոչ կամե՛՛։
9 քանզի ժողովուրդն անհաւատ է, որդիները՝ սուտ, որոնք չկամեցան հետեւել Աստծու օրէնքին:
9 Քանզի ասիկա ապստամբ ժողովուրդ մըն է, Ստախօս տղաքներ են ու այնպիսի տղաքներ են, Որոնք Տէրոջը օրէնքը լսել չեն ուզեր
zohrab-1805▾ eastern-1994▾ western am▾
30:930:9 Ибо это народ мятежный, дети лживые, дети, которые не хотят слушать закона Господня,
30:9 ὅτι οτι since; that λαὸς λαος populace; population ἀπειθής απειθης obstinate ἐστιν ειμι be υἱοὶ υιος son ψευδεῖς ψευδης false οἳ ος who; what οὐκ ου not ἠβούλοντο βουλομαι want ἀκούειν ακουω hear τὸν ο the νόμον νομος.1 law τοῦ ο the θεοῦ θεος God
30:9 כִּ֣י kˈî כִּי that עַ֤ם ʕˈam עַם people מְרִי֙ mᵊrˌî מְרִי rebellion ה֔וּא hˈû הוּא he בָּנִ֖ים bānˌîm בֵּן son כֶּחָשִׁ֑ים keḥāšˈîm כֶּחָשׁ mendacious בָּנִ֕ים bānˈîm בֵּן son לֹֽא־ lˈō- לֹא not אָב֥וּ ʔāvˌû אבה want שְׁמֹ֖ועַ šᵊmˌôₐʕ שׁמע hear תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:9. populus enim ad iracundiam provocans est et filii mendaces filii nolentes audire legem DominiFor it is a people that provoketh to wrath, and lying children that will not hear the law of God.
9. For it is a rebellious people, lying children, children that will not hear the law of the LORD:
30:9. That this [is] a rebellious people, lying children, children [that] will not hear the law of the LORD:
30:9. For they are a people who provoke to wrath, and they are lying sons, sons unwilling to listen to the law of God.
That this [is] a rebellious people, lying children, children [that] will not hear the law of the LORD:

30:9 Ибо это народ мятежный, дети лживые, дети, которые не хотят слушать закона Господня,
30:9
ὅτι οτι since; that
λαὸς λαος populace; population
ἀπειθής απειθης obstinate
ἐστιν ειμι be
υἱοὶ υιος son
ψευδεῖς ψευδης false
οἳ ος who; what
οὐκ ου not
ἠβούλοντο βουλομαι want
ἀκούειν ακουω hear
τὸν ο the
νόμον νομος.1 law
τοῦ ο the
θεοῦ θεος God
30:9
כִּ֣י kˈî כִּי that
עַ֤ם ʕˈam עַם people
מְרִי֙ mᵊrˌî מְרִי rebellion
ה֔וּא hˈû הוּא he
בָּנִ֖ים bānˌîm בֵּן son
כֶּחָשִׁ֑ים keḥāšˈîm כֶּחָשׁ mendacious
בָּנִ֕ים bānˈîm בֵּן son
לֹֽא־ lˈō- לֹא not
אָב֥וּ ʔāvˌû אבה want
שְׁמֹ֖ועַ šᵊmˌôₐʕ שׁמע hear
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:9. populus enim ad iracundiam provocans est et filii mendaces filii nolentes audire legem Domini
For it is a people that provoketh to wrath, and lying children that will not hear the law of God.
30:9. That this [is] a rebellious people, lying children, children [that] will not hear the law of the LORD:
30:9. For they are a people who provoke to wrath, and they are lying sons, sons unwilling to listen to the law of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10-11: 9-14. Объясняя цель предшествующего повеления, пророк говорит, что иудеи - народ упорный в своем непослушании Божественному откровению и его провозвестникам - пророкам. Они не хотят слушать правды - им приятна одна лесть. За это их постигнет страшное наказание от Господа.

Провидящие - по-евр. roim от глаг. raah - видеть нечто необычайное, недоступное обыкновенному человеческому взору.

Пророки - chozim - от chaza - созерцать в особом восторженном состоянии. Впрочем, то и другое название на самом деле обозначает почти одно и то же состояние пророческого экстаза (ср. гл. 29:10: и 1: Цар 9:9).

Устраните от глаз наших Святого Израилева, т. е. мы не хотим подчиняться указаниям Всевышнего.
Albert Barnes: Notes on the Bible - 1834
30:9: That this is a rebellious people - (see the note at Isa 1:2).
Lying children - They had promised in solemn covenant to take Yahweh as their God, but they had been unfaithful to their vows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:9: this is: Isa 30:1, Isa 1:4; Deu 31:27-29, Deu 32:20; jer 44:2-17; Zep 3:2; Mat 23:31-33; Act 7:51
lying: Isa 59:3, Isa 63:8; Jer 9:3; Hos 4:2; Rev 21:8, Rev 22:15
will not: Ch2 33:10, Ch2 36:15, Ch2 36:16; Neh 9:29, Neh 9:30; Pro 28:9; Jer 7:13; Zac 1:4-6; Zac 7:11, Zac 7:12; Rom 2:21-23
Carl Friedrich Keil and Franz Delitzsch
30:9
Tit was necessary that the worthlessness of the help of Egypt should be placed in this way before the eyes of the people. "For it is a refractory people, lying children, children who do not like to hear the instruction of Jehovah, who say to the seers, See not; and to the prophets, Prophesy not unto us right things! Speak flatteries to us! Get out of the way, turn aside from the path, remove from our face the Holy One of Israel." On the expression ‛am merı̄ (a people of stubbornness), see at Is 3:8. The vowel-pointing of כחשׁהים follows the same rule as that of החכם. The prophet traces back their words to an unvarnished expression of their true meaning, just as he does in Is 28:15. They forbid the prophets of Jehovah to prophesy, more especially nekhōchōth, straight or true things (things not agreeable to their own wishes), but would rather hear chălâqōth, i.e., smooth, insinuating, and flattering things, and even mahăthallōth (from hâthal, Talm. tal, ludere), i.e., illusions or deceits. Their desire was to be entertained and lauded, not repelled and instructed. The prophets are to adopt another course (מנּי only occurs here, and that twice, instead of the more usual מנּי = מן, after the form אלי, עלי), and not trouble them any more with the Holy One of Israel, whom they (at least Isaiah, who is most fond of calling Jehovah by this name) have always in their mouths.
Geneva 1599
30:9 That this [is] a rebellious people, lying children, children [that] will not (i) hear the law of the LORD:
(i) He shows what was the cause of their destruction and brings also all misery to man: that is, because they would not hear the word of God, but delighted to be flattered and led in error.
John Gill
30:9 That this is a rebellious people,.... This, with what follows, is what the Lord would have written and engrossed, and remain for ever; or this is a reason why he would have it, for so the words be rendered, "for", or "because, this is a rebellious people (l)"; rebellious against God and his commands; they are called "rebellious children" before, Is 30:1 and, as it follows,
lying children; false spurious ones, only called, not truly, the children of God, and lied when they called themselves so, and were guilty of lying also, not only to God, but to one another:
children that will not hear the law of the Lord; either read, or explained, at least, not so as to be obedient to it; and such must be rebellious ones, and deserve not to be called the children of God. The Targum is,
"children that like not to receive the doctrine of the law of the Lord.''
(l) "nam populus", Forerius, Junius & Tremellius, Piscator, Cocceius; "quia", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
30:9 lying--unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Is 59:13; Prov 30:9).
30:1030:10: Որք ասէին ցմարգարէսն՝ թէ մի՛ պատմէք մեզ. այլ խօսեցարո՛ւք ընդ մեզ, եւ պատմեցէ՛ք մեզ ա՛յլ մոլորութիւն[9916]. [9916] Ոմանք. Այլ խօսեցարո՛ւք մեզ, եւ։
10 Նրանք մարգարէներին ասում էին. «Մի՛ մարգարէացէք, այլ խօսեցէ՛ք մեզ հետ ու մեզ պատմեցէ՛ք մի այլ մոլորութեան մասին.
10 Որոնք տեսանողներուն կ’ըսեն. «Մի՛ տեսնէք» Ու մարգարէներուն՝ «Մեզի համար ուղիղ բաներ մի՛ մարգարէանաք. Մեզի շողոքորթութիւններ ըրէ՛ք, Խաբէութիւններ մարգարէացէ՛ք
Որք ասէին ցմարգարէսն, թէ` Մի՛ պատմէք մեզ. այլ խօսեցարուք ընդ մեզ եւ պատմեցէք մեզ այլ մոլորութիւն:

30:10: Որք ասէին ցմարգարէսն՝ թէ մի՛ պատմէք մեզ. այլ խօսեցարո՛ւք ընդ մեզ, եւ պատմեցէ՛ք մեզ ա՛յլ մոլորութիւն[9916].
[9916] Ոմանք. Այլ խօսեցարո՛ւք մեզ, եւ։
10 Նրանք մարգարէներին ասում էին. «Մի՛ մարգարէացէք, այլ խօսեցէ՛ք մեզ հետ ու մեզ պատմեցէ՛ք մի այլ մոլորութեան մասին.
10 Որոնք տեսանողներուն կ’ըսեն. «Մի՛ տեսնէք» Ու մարգարէներուն՝ «Մեզի համար ուղիղ բաներ մի՛ մարգարէանաք. Մեզի շողոքորթութիւններ ըրէ՛ք, Խաբէութիւններ մարգարէացէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
30:1030:10 которые провидящим говорят: >, и пророкам:
30:10 οἱ ο the λέγοντες λεγω tell; declare τοῖς ο the προφήταις προφητης prophet μὴ μη not ἀναγγέλλετε αναγγελλω announce ἡμῖν ημιν us καὶ και and; even τοῖς ο the τὰ ο the ὁράματα οραμα vision ὁρῶσιν οραω view; see μὴ μη not λαλεῖτε λαλεω talk; speak ἡμῖν ημιν us ἀλλὰ αλλα but ἡμῖν ημιν us λαλεῖτε λαλεω talk; speak καὶ και and; even ἀναγγέλλετε αναγγελλω announce ἡμῖν ημιν us ἑτέραν ετερος different; alternate πλάνησιν πλανησις making to wander; dispersing
30:10 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמְר֤וּ ʔāmᵊrˈû אמר say לָֽ lˈā לְ to † הַ the רֹאִים֙ rōʔîm רֹאֶה seer לֹ֣א lˈō לֹא not תִרְא֔וּ ṯirʔˈû ראה see וְ wᵊ וְ and לַ֣ lˈa לְ to † הַ the חֹזִ֔ים ḥōzˈîm חֹזֶה seer לֹ֥א lˌō לֹא not תֶחֱזוּ־ ṯeḥᵉzû- חזה see לָ֖נוּ lˌānû לְ to נְכֹחֹ֑ות nᵊḵōḥˈôṯ נָכֹחַ straight דַּבְּרוּ־ dabbᵊrû- דבר speak לָ֣נוּ lˈānû לְ to חֲלָקֹ֔ות ḥᵃlāqˈôṯ חָלָק smooth חֲז֖וּ ḥᵃzˌû חזה see מַהֲתַלֹּֽות׃ mahᵃṯallˈôṯ מַהֲתַלֹּות deceit
30:10. qui dicunt videntibus nolite videre et aspicientibus nolite aspicere nobis ea quae recta sunt loquimini nobis placentia videte nobis erroresWho say to the seers: See not: and to them that behold: Behold not for us those things that are right: speak unto us pleasant things, see errors for us.
10. which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
30:10. Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
30:10. They say to the seers, “Do not see,” and to those who behold: “Do not behold for us the things that are right. Speak to us of pleasing things. See errors for us.
Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

30:10 которые провидящим говорят: <<перестаньте провидеть>>, и пророкам: <<не пророчествуйте нам правды, говорите нам лестное, предсказывайте приятное;
30:10
οἱ ο the
λέγοντες λεγω tell; declare
τοῖς ο the
προφήταις προφητης prophet
μὴ μη not
ἀναγγέλλετε αναγγελλω announce
ἡμῖν ημιν us
καὶ και and; even
τοῖς ο the
τὰ ο the
ὁράματα οραμα vision
ὁρῶσιν οραω view; see
μὴ μη not
λαλεῖτε λαλεω talk; speak
ἡμῖν ημιν us
ἀλλὰ αλλα but
ἡμῖν ημιν us
λαλεῖτε λαλεω talk; speak
καὶ και and; even
ἀναγγέλλετε αναγγελλω announce
ἡμῖν ημιν us
ἑτέραν ετερος different; alternate
πλάνησιν πλανησις making to wander; dispersing
30:10
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָמְר֤וּ ʔāmᵊrˈû אמר say
לָֽ lˈā לְ to
הַ the
רֹאִים֙ rōʔîm רֹאֶה seer
לֹ֣א lˈō לֹא not
תִרְא֔וּ ṯirʔˈû ראה see
וְ wᵊ וְ and
לַ֣ lˈa לְ to
הַ the
חֹזִ֔ים ḥōzˈîm חֹזֶה seer
לֹ֥א lˌō לֹא not
תֶחֱזוּ־ ṯeḥᵉzû- חזה see
לָ֖נוּ lˌānû לְ to
נְכֹחֹ֑ות nᵊḵōḥˈôṯ נָכֹחַ straight
דַּבְּרוּ־ dabbᵊrû- דבר speak
לָ֣נוּ lˈānû לְ to
חֲלָקֹ֔ות ḥᵃlāqˈôṯ חָלָק smooth
חֲז֖וּ ḥᵃzˌû חזה see
מַהֲתַלֹּֽות׃ mahᵃṯallˈôṯ מַהֲתַלֹּות deceit
30:10. qui dicunt videntibus nolite videre et aspicientibus nolite aspicere nobis ea quae recta sunt loquimini nobis placentia videte nobis errores
Who say to the seers: See not: and to them that behold: Behold not for us those things that are right: speak unto us pleasant things, see errors for us.
30:10. Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:
30:10. They say to the seers, “Do not see,” and to those who behold: “Do not behold for us the things that are right. Speak to us of pleasing things. See errors for us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:10: Which say to the seers - The prophets (see the note at Isa 1:1).
See not - They desire not that they should communicate to them the will of Yahweh.
Prophesy not unto us right things - It is not probable that they "openly" demanded of the prophets that they should declare falsehood and deceit, but their conduct was as if they had required that. The sense is, they bore with impatience the theatenings and commands of the true prophets; they were offended at their plainness and their reproofs of their vices; and they preferred the false prophets, who fell in with their prejudices, and who did not denounce the judgment of God for their crimes.
Speak unto us smooth things - That is, those things which are in accordance with our feelings, prejudices, and desires; which assure us of prosperity and success, and which will not disturb us with the apprehension of punishment. This was spoken particularly of their desire to make a league with Egypt, an enterprise for which the true prophets threatened them with the divine displeasure, but which probably the false prophets encouraged.
Prophesy deceits - Not that they would openly and avowedly demand to be deceived, but they demanded that which the prophet says would be deceits. No man "professedly" desires to be deceived; but many a man is willing to put himself under that kind of teaching which is deceit, and which he might know to be falsehood if he would examine it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:10: say: Kg1 21:20; Ch2 16:10, Ch2 18:7-27, Ch2 24:19-21, Ch2 25:16; Jer 5:31, Jer 11:21; Jer 26:11, Jer 26:20-23, Jer 29:27, Jer 38:4; Amo 2:12, Amo 7:13; Mic 2:6; Act 4:17, Act 5:28; Th1 2:15, Th1 2:16; Rev 11:7
speak: Kg1 22:8-13, Kg1 22:27; Jer 6:13, Jer 6:14, Jer 8:10, Jer 8:11, Jer 23:17, Jer 23:26-29; Eze 13:7-10; Eze 13:18-22; Mic 2:11; Joh 7:7, Joh 8:45; Rom 16:18; Gal 4:16
Geneva 1599
30:10 Who say to the seers, See not; and to the prophets, Prophesy not to us right things, speak to us smooth things, prophesy (k) deceits:
(k) Threaten us not by the word of God, neither be so rigorous, nor talk to us in the Name of the Lord, as in (Jer 11:21).
John Gill
30:10 Which say to the seers, See not,.... The same with the prophets in the next clause, which explains this:
and to the Prophets, prophesy not unto us right things; things agreeable to the mind and will of God, and which ought to be done; not that they, in so many words, said this, but this was the language of their hearts and actions. The Targum is,
"who say to the prophets, prophesy not, and to the teachers, teach us not the doctrine of the law:''
speak unto us smooth things; that peace and prosperity should attend them, though they went on in their sinful courses:
prophesy deceits; for to prophesy peace to them, when destruction was at hand, was to deceive them; and yet they chose rather to be told the one than the other.
Robert Jamieson, A. R. Fausset and David Brown
30:10 (Mic 2:6, Mic 2:11; Mic 3:5).
See not--as you now do, foretelling misfortune.
Prophesy not . . . right things--Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (3Kings 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the "deceits."
30:1130:11: եւ դարձուցէ՛ք զմեզ ՚ի ճանապարհէդ յայդմանէ, եւ ՚ի բա՛ց արարէք ՚ի մէնջ զշաւիղդ զայդ. եւ հանէ՛ք ՚ի մէնջ զօրէնս Աստուծոյ Իսրայէլի։
11 մեզ յե՛տ դարձրէք այդ ճանապարհից, հեռացրէ՛ք մեզ այդ շաւղից, մեր միջից հանեցէ՛ք Իսրայէլի Աստծու օրէնքները»:
11 Ճամբայէն ե՛տ քաշուեցէք, Շաւիղէն խոտորեցէ՛ք, Իսրայէլին Սուրբը մեր առջեւէն վերցուցէ՛ք»։
եւ դարձուցէք զմեզ ի ճանապարհէդ յայդմանէ, եւ ի բաց արարէք ի մէնջ զշաւիղդ զայդ. եւ հանէք ի մէնջ զօրէնս Աստուծոյ Իսրայելի:

30:11: եւ դարձուցէ՛ք զմեզ ՚ի ճանապարհէդ յայդմանէ, եւ ՚ի բա՛ց արարէք ՚ի մէնջ զշաւիղդ զայդ. եւ հանէ՛ք ՚ի մէնջ զօրէնս Աստուծոյ Իսրայէլի։
11 մեզ յե՛տ դարձրէք այդ ճանապարհից, հեռացրէ՛ք մեզ այդ շաւղից, մեր միջից հանեցէ՛ք Իսրայէլի Աստծու օրէնքները»:
11 Ճամբայէն ե՛տ քաշուեցէք, Շաւիղէն խոտորեցէ՛ք, Իսրայէլին Սուրբը մեր առջեւէն վերցուցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1130:11 сойдите с дороги, уклонитесь от пути; устраните от глаз наших Святаго Израилева>>.
30:11 καὶ και and; even ἀποστρέψατε αποστρεφω turn away; alienate ἡμᾶς ημας us ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey ταύτης ουτος this; he ἀφέλετε αφαιρεω take away ἀφ᾿ απο from; away ἡμῶν ημων our τὸν ο the τρίβον τριβος path τοῦτον ουτος this; he καὶ και and; even ἀφέλετε αφαιρεω take away ἀφ᾿ απο from; away ἡμῶν ημων our τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel
30:11 ס֚וּרוּ ˈsûrû סור turn aside מִנֵּי־ minnê- מִן from דֶ֔רֶךְ ḏˈereḵ דֶּרֶךְ way הַטּ֖וּ haṭṭˌû נטה extend מִנֵּי־ minnê- מִן from אֹ֑רַח ʔˈōraḥ אֹרַח path הַשְׁבִּ֥יתוּ hašbˌîṯû שׁבת cease מִ mi מִן from פָּנֵ֖ינוּ ppānˌênû פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
30:11. auferte a me viam declinate a me semitam cesset a facie nostra Sanctus IsrahelTake away from me the way, turn away the path from me, let the Holy One of Israel cease from before us.
11. get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
30:11. Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
30:11. Take me from the way. Avert me from the path. Let the Holy One of Israel cease from before our face.”
Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us:

30:11 сойдите с дороги, уклонитесь от пути; устраните от глаз наших Святаго Израилева>>.
30:11
καὶ και and; even
ἀποστρέψατε αποστρεφω turn away; alienate
ἡμᾶς ημας us
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
ταύτης ουτος this; he
ἀφέλετε αφαιρεω take away
ἀφ᾿ απο from; away
ἡμῶν ημων our
τὸν ο the
τρίβον τριβος path
τοῦτον ουτος this; he
καὶ και and; even
ἀφέλετε αφαιρεω take away
ἀφ᾿ απο from; away
ἡμῶν ημων our
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
30:11
ס֚וּרוּ ˈsûrû סור turn aside
מִנֵּי־ minnê- מִן from
דֶ֔רֶךְ ḏˈereḵ דֶּרֶךְ way
הַטּ֖וּ haṭṭˌû נטה extend
מִנֵּי־ minnê- מִן from
אֹ֑רַח ʔˈōraḥ אֹרַח path
הַשְׁבִּ֥יתוּ hašbˌîṯû שׁבת cease
מִ mi מִן from
פָּנֵ֖ינוּ ppānˌênû פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
30:11. auferte a me viam declinate a me semitam cesset a facie nostra Sanctus Israhel
Take away from me the way, turn away the path from me, let the Holy One of Israel cease from before us.
30:11. Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
30:11. Take me from the way. Avert me from the path. Let the Holy One of Israel cease from before our face.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:11: Get ye out of the way - Or, rather, 'Recede from the way;' or 'Turn aside from the way.' The words "way" and "path" are used to denote the true religion, or the true doctrines of God Mat 7:14; Mat 22:16; Joh 14:4; Act 18:26; Act 19:9, Act 19:23; Pe2 2:15. The request here was that the true prophets would recede from the stern and true precepts of religion, and turn to the ways of falsehood and deceit.
Cause the Holy One of Israel to cease from before us - The sense of this is, 'Let us hear no more of this name. We are weary of constantly hearing it, as if there was nothing else but the ceaseless repetition of the name "The Holy One of Israel.'" It is to be remembered that the prophets spoke in this name, and often commenced their prophecies with the announcement, 'thus saith the Holy One of Israel.' No one more frequently used this than Isaiah (see Isa 30:12, Isa 30:15; compare Isa 1:4; Isa 5:19, Isa 5:24; Isa 10:20; Isa 12:6; Isa 17:7; Isa 29:19; Isa 31:1; Isa 41:14). It is probable that a reference constantly to the fact that he was holy, was that which most troubled them. How descriptive of the feelings of sinners! How striking an illustration of the fact that they do not wish to hear of the name or laws of the Holy Lord God! And what a melancholy proof of depravity is it when people pursue such a course that they do not wish to hear of Him, and desire no more to be troubled with His name and laws!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:11: you out: Isa 29:21; Amo 7:13
cause: Joh 15:23, Joh 15:24; Rom 1:28, Rom 1:30, Rom 8:7; Eph 4:18
John Gill
30:11 Get ye out of the way: turn aside out of the path,.... These two expressions mean one and the same thing; either that the prophets would go out of their usual way of threatening ruin and destruction; or that they would go out of the way of the people, and not stand in it to hinder them pursuing their own lusts and pleasures; or that they would go out of the right way, as the Targum, which is God's way, and join with them; or, at least, connive at, and indulge them, in their ways:
cause the Holy One of Israel to cease from before us; do not so often make mention of his name, or come to us with a "thus saith the Lord"; let us hear no more of him, or messages from him; and especially under this character of "the Holy One of Israel", who is by nature holy, loves holiness, and requires it, and hates sin. The Targum is,
"remove far from us the word of the Holy One of Israel;''
let us hear no more of that.
John Wesley
30:11 Cause, &c. - Do not trouble us with harsh messages from God.
Robert Jamieson, A. R. Fausset and David Brown
30:11 Depart from the true "way" (so in Acts 19:9, Acts 19:23) of religion.
cause . . . to cease--Let us hear no more of His name. God's holiness is what troubles sinners most.
30:1230:12: Վասն այսորիկ ա՛յսպէս ասէ Տէր՝ Սուրբն Իսրայէլի. Փոխանակ զի անարգեցէք դուք զբանսդ զայդոսիկ, եւ յուսացարուք ՚ի ստութիւն սնոտի. եւ զի տրտնջեցէք՝ եւ յուսացարուք ՚ի բանդ յայդ[9917]։ [9917] Ոսկան. Այսպէս ասէ Տէր՝ Տէր Սուրբն։
12 Դրա համար էլ այսպէս է ասում Տէրը՝ Իսրայէլի սուրբը. «Որովհետեւ դուք անարգեցիք այդ խօսքերը եւ ապաւինեցիք սնոտի ստին, տրտնջացիք եւ յոյս դրիք դրա վրայ,
12 Ահա Իսրայէլին Սուրբը այսպէս կ’ըսէ.«Որովհետեւ դուք այս խօսքը անարգեցիք Եւ բռնութեան ու ծռութեան ապաւինեցաք՝
Վասն այսորիկ այսպէս ասէ [426]Տէր` Սուրբն Իսրայելի. Փոխանակ զի անարգեցէք դուք զբանսդ զայդոսիկ, եւ յուսացարուք ի ստութիւն [427]սնոտի, եւ զի տրտնջեցէք` եւ յուսացարուք ի բանդ յայդ:

30:12: Վասն այսորիկ ա՛յսպէս ասէ Տէր՝ Սուրբն Իսրայէլի. Փոխանակ զի անարգեցէք դուք զբանսդ զայդոսիկ, եւ յուսացարուք ՚ի ստութիւն սնոտի. եւ զի տրտնջեցէք՝ եւ յուսացարուք ՚ի բանդ յայդ[9917]։
[9917] Ոսկան. Այսպէս ասէ Տէր՝ Տէր Սուրբն։
12 Դրա համար էլ այսպէս է ասում Տէրը՝ Իսրայէլի սուրբը. «Որովհետեւ դուք անարգեցիք այդ խօսքերը եւ ապաւինեցիք սնոտի ստին, տրտնջացիք եւ յոյս դրիք դրա վրայ,
12 Ահա Իսրայէլին Սուրբը այսպէս կ’ըսէ.«Որովհետեւ դուք այս խօսքը անարգեցիք Եւ բռնութեան ու ծռութեան ապաւինեցաք՝
zohrab-1805▾ eastern-1994▾ western am▾
30:1230:12 Посему так говорит Святый Израилев: так как вы отвергаете слово сие, а надеетесь на обман и неправду, и опираетесь на то:
30:12 διὰ δια through; because of τοῦτο ουτος this; he οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ἅγιος αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἠπειθήσατε απειθεω obstinate τοῖς ο the λόγοις λογος word; log τούτοις ουτος this; he καὶ και and; even ἠλπίσατε ελπιζω hope ἐπὶ επι in; on ψεύδει ψευδος falsehood; fallacy καὶ και and; even ὅτι οτι since; that ἐγόγγυσας γογγυζω mutter καὶ και and; even πεποιθὼς πειθω persuade ἐγένου γινομαι happen; become ἐπὶ επι in; on τῷ ο the λόγῳ λογος word; log τούτῳ ουτος this; he
30:12 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יַ֥עַן yˌaʕan יַעַן motive מָֽאָסְכֶ֖ם mˈāʔāsᵊḵˌem מאס retract בַּ ba בְּ in † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַֽ wˈa וְ and תִּבְטְחוּ֙ ttivṭᵊḥˌû בטח trust בְּ bᵊ בְּ in עֹ֣שֶׁק ʕˈōšeq עֹשֶׁק oppression וְ wᵊ וְ and נָלֹ֔וז nālˈôz לוז turn aside וַ wa וְ and תִּֽשָּׁעֲנ֖וּ ttˈiššāʕᵃnˌû שׁען lean עָלָֽיו׃ ʕālˈāʸw עַל upon
30:12. propterea haec dicit Sanctus Israhel pro eo quod reprobastis verbum hoc et sperastis in calumniam et tumultum et innixi estis super eoTherefore thus saith the Holy One of Israel: Because you have rejected this word, and have trusted in oppression and tumult, and have leaned upon it:
12. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon;
30:12. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
30:12. Because of this, thus says the Holy One of Israel: Since you have rejected this word, and you have hoped in calumny and rebellion, and since you have depended upon these things,
Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:

30:12 Посему так говорит Святый Израилев: так как вы отвергаете слово сие, а надеетесь на обман и неправду, и опираетесь на то:
30:12
διὰ δια through; because of
τοῦτο ουτος this; he
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ἅγιος αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἠπειθήσατε απειθεω obstinate
τοῖς ο the
λόγοις λογος word; log
τούτοις ουτος this; he
καὶ και and; even
ἠλπίσατε ελπιζω hope
ἐπὶ επι in; on
ψεύδει ψευδος falsehood; fallacy
καὶ και and; even
ὅτι οτι since; that
ἐγόγγυσας γογγυζω mutter
καὶ και and; even
πεποιθὼς πειθω persuade
ἐγένου γινομαι happen; become
ἐπὶ επι in; on
τῷ ο the
λόγῳ λογος word; log
τούτῳ ουτος this; he
30:12
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יַ֥עַן yˌaʕan יַעַן motive
מָֽאָסְכֶ֖ם mˈāʔāsᵊḵˌem מאס retract
בַּ ba בְּ in
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַֽ wˈa וְ and
תִּבְטְחוּ֙ ttivṭᵊḥˌû בטח trust
בְּ bᵊ בְּ in
עֹ֣שֶׁק ʕˈōšeq עֹשֶׁק oppression
וְ wᵊ וְ and
נָלֹ֔וז nālˈôz לוז turn aside
וַ wa וְ and
תִּֽשָּׁעֲנ֖וּ ttˈiššāʕᵃnˌû שׁען lean
עָלָֽיו׃ ʕālˈāʸw עַל upon
30:12. propterea haec dicit Sanctus Israhel pro eo quod reprobastis verbum hoc et sperastis in calumniam et tumultum et innixi estis super eo
Therefore thus saith the Holy One of Israel: Because you have rejected this word, and have trusted in oppression and tumult, and have leaned upon it:
30:12. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
30:12. Because of this, thus says the Holy One of Israel: Since you have rejected this word, and you have hoped in calumny and rebellion, and since you have depended upon these things,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
12-13-14: Надеетесь на обман - точнее: на подавление (schek). Здесь - намек на насильственные действия иудейских политиков против народа, который, вероятно, не хотел заключать союз с Египтом.

Беззаконие... как трещина. Отпадение иудеев от Господа так же опасно для их государства, как опасна для каменного дома трещина, постепенно увеличивающаяся.

Стена, которую хочет Всевышний разрушить, - это государство Иудейское, от которого ничего не останется.
Adam Clarke: Commentary on the Bible - 1831
30:12: In oppression "In obliquity" - בעקש beakesh, transposing the two last letters of בעשק beoshek, in oppression, which seems not to belong to this place: a very probable conjecture of Houbigant.
Albert Barnes: Notes on the Bible - 1834
30:12: Wherefore thus saith the Holy One - Yahweh. There may be some reference here to the fact adverted to in Isa 30:11, that they were weary of the name of the Holy One of Israel, and of the perpetual reiteration of his commands. Isaiah, as if to show them how little he was disposed to comply with their prejudices, again makes an appeal to that name, and urges the authority of Yahweh. It is often proper to "repeat" the very doctrine to which sinners object, and which has given them offence. That they are offended, shows that their minds are "awake" to the truth, and gives some indication that their consciences trouble them. Ministers of God should never shrink from their duty because people oppose them; they should never cease to speak in the name and by the authority of the Holy One of Israel, because that name may excite opposition and disgust.
Ye despise this word - That is, the word or message of Yahweh Isa 28:13-14; or perhaps it means the word 'Holy One of Israel.' The sense is, that they did not trust in the promise and protection of Yahweh, but relied on human aid.
And trust in oppression - Margin, 'Fraud.' The word עשׁק ‛ osheq properly denotes oppression, or extortion Ecc 5:7; Eze 22:7, Eze 22:12; then, that which is obtained by extortion, and also by fraud Lev 6:4; Psa 62:11; Ecc 7:7. It may refer here to the fact that they had, by unjust and oppressive exactions, obtained the treasures referred to in Isa 30:6, by which they hoped to conciliate the favor of Egypt; or it may mean that they trusted in their fraudulent purposes toward God, that is, to a false and perfidious course, by which they were unfaithful to him.
Perverseness - A crooked, perverse, rebellious course. They refused submission to Yahweh, and relied on the aid of strangers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:12: Because: Isa 30:1, Isa 30:7, Isa 30:15-17, Isa 5:24, Isa 31:1-3; Sa2 12:9, Sa2 12:10; Amo 2:4; Luk 10:16; Th1 4:8
and trust: Isa 28:15, Isa 47:10; Psa 52:7, Psa 62:10; Jer 13:25
oppression: or, fraud
Carl Friedrich Keil and Franz Delitzsch
30:12
Thus do they fall out with Jehovah and the bearers of His word. "Therefore thus saith the Holy One of Israel, Because ye dislike this word, and put your trust in force and shufflings, and rely upon this; therefore will this iniquity be to you like a falling breach, bent forwards in a high-towering wall, which falls to ruin suddenly, very suddenly. And He smites it to pieces, as a potter's vessel falls to pieces, when they smash it without sparing, and of which, when it lies smashed to pieces there, you cannot find a sherd to fetch fire with from the hearth, or to take water with out of a cistern." The "word" towards which they cherished me'ōs (read mo'oskhem), was the word of Jehovah through His prophet, which was directed against their untheocratic policy of reckoning upon Egypt. Nâlōz, bent out or twisted, is the term used to denote this very policy, which was ever resorting to bypaths and secret ways; whilst ‛ōsheq denotes the squeezing out of the money required to carry on the war of freedom, and to purchase the help of Egypt (compare 4Kings 15:20). The guilt of Judah is compared to the broken and overhanging part of a high wall (nibh‛eh, bent forwards; compare (בּעבּע, a term applied to a diseased swelling). Just as such a broken piece brings down the whole of the injured wall along with it, so would the sinful conduct of Judah immediately ruin the whole of its existing constitution. Israel, which would not recognise itself as the image of Jehovah, even when there was yet time (Is 29:16), would be like a vessel smashed into the smallest fragments. It is the captivity which is here figuratively threatened by the prophet; for the smashing had regard to Israel as a state. The subject to וּשׁברהּ in Is 30:14 is Jehovah, who would make use of the hostile power of man to destroy the wall, and break up the kingdom of Judah into such a diaspora of broken sherds. The reading is not ושׁהברהּ (lxx, Targum), but וּשׁברהּ, et franget eam. Kâthōth is an infinitive statement of the mode; the participle kâthūth, which is adopted by the Targum, Kimchi, Norzi, and others, is less suitable. It was necessary to proceed with יחמל לא (without his sparing), simply because the infinitive absolute cannot be connected with לא (Ewald, 350, a). לחשּׂוף (to be written thus with dagesh both here and Hag 2:16) passes from the primary meaning nudare to that of scooping up, as ערה does to that of pouring out.
Geneva 1599
30:12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in (l) oppression and perverseness, and lean upon it:
(l) Meaning, in their stubbornness against God and the admonitions of his prophets.
John Gill
30:12 Wherefore thus saith the Holy One of Israel,.... The prophet introduces his message with the phrase they objected to: ministers of the word must not seek to please men, nor should they be deterred from the use of phrases, because disliked by natural men: as, in our days, men do not love to hear the name of Christ so often mentioned, or his Gospel, or the glorious truths of it; but the use of them should not be left off on that account, but rather they should be the more inculcated, as we find this phrase was; see Is 30:15,
Because ye despise this word; either this name of the Lord, "the Holy One of Israel"; or this prophecy that was delivered unto them, which reproved them for their confidence in Egypt, and exhorted them to sit still at home, and trust in the Lord; but instead of that they trusted in what was very bad, as follows:
but trust in oppression and perverseness, and stay thereon; either in oppressors, and perverse persons, as the Egyptians were; or in their wealth, got by oppression, rapine, and fraud, which they carried to Egypt, and on which they depended for help and relief; and in that perverse disposition of mind, contradicting the Lord speaking by his prophets, resolving to take their own way, not doubting but that they should have success.
John Wesley
30:12 And trust - In the wealth which you have gotten by oppression, and in your perverse course of sending to Egypt for help.
Robert Jamieson, A. R. Fausset and David Brown
30:12 Holy One--Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.
this word--Isaiah's exhortation to reliance on Jehovah.
oppression--whereby they levied the treasures to be sent to conciliate Egypt (Is 30:6).
perverseness--in relying on Egypt, rather than on Jehovah.
30:1330:13: Վասն այնորիկ եղիցին ձեզ մեղքդ այդոքիկ ՚ի նզովս՝ իբրեւ զպարիսպ կործանեալ առժամայն ամո՛ւր քաղաքի առելոյ, որում յանկարծակի՛ հասանիցէ կործանումն[9918]։ [9918] ՚Ի բազումս պակասի. Այդոքիկ ՚ի նզովս, իբրեւ։ Ոսկան. Քաղաքի առեցելոյ։
13 այդ պատճառով էլ ձեր մեղքերը ձեզ համար պիտի դառնան այն անառիկ քաղաքի՝ իսկոյն խորտակուած պարսպի պէս, որը գրաւուած է, եւ որին հասել է յանկարծակի կործանում:
13 Անոր համար այս անօրէնութիւնը Բարձր պարիսպի մը՝ իյնալու վրայ եղող Ուռեցած ճեղքուածքի պէս պիտի ըլլայ ձեզի, Որուն կործանումը յանկարծակի՝ մէկ վայրկեանի մէջ՝ պիտի գայ։
Վասն այնորիկ եղիցին ձեզ մեղքդ այդոքիկ իբրեւ [428]զպարիսպ կործանեալ առժամայն ամուր քաղաքի առելոյ``, որում յանկարծակի հասանիցէ կործանումն:

30:13: Վասն այնորիկ եղիցին ձեզ մեղքդ այդոքիկ ՚ի նզովս՝ իբրեւ զպարիսպ կործանեալ առժամայն ամո՛ւր քաղաքի առելոյ, որում յանկարծակի՛ հասանիցէ կործանումն[9918]։
[9918] ՚Ի բազումս պակասի. Այդոքիկ ՚ի նզովս, իբրեւ։ Ոսկան. Քաղաքի առեցելոյ։
13 այդ պատճառով էլ ձեր մեղքերը ձեզ համար պիտի դառնան այն անառիկ քաղաքի՝ իսկոյն խորտակուած պարսպի պէս, որը գրաւուած է, եւ որին հասել է յանկարծակի կործանում:
13 Անոր համար այս անօրէնութիւնը Բարձր պարիսպի մը՝ իյնալու վրայ եղող Ուռեցած ճեղքուածքի պէս պիտի ըլլայ ձեզի, Որուն կործանումը յանկարծակի՝ մէկ վայրկեանի մէջ՝ պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1330:13 то беззаконие это будет для вас, как угрожающая падением трещина, обнаружившаяся в высокой стене, которой разрушение настанет внезапно, в одно мгновение.
30:13 διὰ δια through; because of τοῦτο ουτος this; he ἔσται ειμι be ὑμῖν υμιν you ἡ ο the ἁμαρτία αμαρτια sin; fault αὕτη ουτος this; he ὡς ως.1 as; how τεῖχος τειχος wall πῖπτον πιπτω fall παραχρῆμα παραχρημα on the spot πόλεως πολις city ὀχυρᾶς οχυρος who; what παραχρῆμα παραχρημα on the spot πάρεστιν παρειμι here; present τὸ ο the πτῶμα πτωμα corpse
30:13 לָכֵ֗ן lāḵˈēn לָכֵן therefore יִֽהְיֶ֤ה yˈihyˈeh היה be לָכֶם֙ lāḵˌem לְ to הֶ he הַ the עָוֹ֣ן ʕāwˈōn עָוֹן sin הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כְּ kᵊ כְּ as פֶ֣רֶץ fˈereṣ פֶּרֶץ breach נֹפֵ֔ל nōfˈēl נפל fall נִבְעֶ֖ה nivʕˌeh בעה inquire בְּ bᵊ בְּ in חֹומָ֣ה ḥômˈā חֹומָה wall נִשְׂגָּבָ֑ה niśgāvˈā שׂגב be high אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פִּתְאֹ֥ם piṯʔˌōm פִּתְאֹם suddenly לְ lᵊ לְ to פֶ֖תַע fˌeṯaʕ פֶּתַע instant יָבֹ֥וא yāvˌô בוא come שִׁבְרָֽהּ׃ šivrˈāh שֶׁבֶר breaking
30:13. propterea erit vobis iniquitas haec sicut interruptio cadens et requisita in muro excelso quoniam subito dum non speratur veniet contritio eiusTherefore shall this iniquity be to you as a breach that falleth, and is found wanting in a high wall, for the destruction thereof shall come on a sudden, when it is not looked for.
13. therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
30:13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
30:13. for this reason, this iniquity will be to you like a breach that has fallen, and like a gap in a high wall. For its destruction will happen suddenly, when it is not expected.
Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant:

30:13 то беззаконие это будет для вас, как угрожающая падением трещина, обнаружившаяся в высокой стене, которой разрушение настанет внезапно, в одно мгновение.
30:13
διὰ δια through; because of
τοῦτο ουτος this; he
ἔσται ειμι be
ὑμῖν υμιν you
ο the
ἁμαρτία αμαρτια sin; fault
αὕτη ουτος this; he
ὡς ως.1 as; how
τεῖχος τειχος wall
πῖπτον πιπτω fall
παραχρῆμα παραχρημα on the spot
πόλεως πολις city
ὀχυρᾶς οχυρος who; what
παραχρῆμα παραχρημα on the spot
πάρεστιν παρειμι here; present
τὸ ο the
πτῶμα πτωμα corpse
30:13
לָכֵ֗ן lāḵˈēn לָכֵן therefore
יִֽהְיֶ֤ה yˈihyˈeh היה be
לָכֶם֙ lāḵˌem לְ to
הֶ he הַ the
עָוֹ֣ן ʕāwˈōn עָוֹן sin
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כְּ kᵊ כְּ as
פֶ֣רֶץ fˈereṣ פֶּרֶץ breach
נֹפֵ֔ל nōfˈēl נפל fall
נִבְעֶ֖ה nivʕˌeh בעה inquire
בְּ bᵊ בְּ in
חֹומָ֣ה ḥômˈā חֹומָה wall
נִשְׂגָּבָ֑ה niśgāvˈā שׂגב be high
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
פִּתְאֹ֥ם piṯʔˌōm פִּתְאֹם suddenly
לְ lᵊ לְ to
פֶ֖תַע fˌeṯaʕ פֶּתַע instant
יָבֹ֥וא yāvˌô בוא come
שִׁבְרָֽהּ׃ šivrˈāh שֶׁבֶר breaking
30:13. propterea erit vobis iniquitas haec sicut interruptio cadens et requisita in muro excelso quoniam subito dum non speratur veniet contritio eius
Therefore shall this iniquity be to you as a breach that falleth, and is found wanting in a high wall, for the destruction thereof shall come on a sudden, when it is not looked for.
30:13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
30:13. for this reason, this iniquity will be to you like a breach that has fallen, and like a gap in a high wall. For its destruction will happen suddenly, when it is not expected.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:13: Swelling out to a high wall "A swelling in a high wall" - It has been observed before, that the buildings of Asia generally consist of little better than what we call mud walls. "All the houses at Ispahan, "says Thevenot, Vol. II., p. 159, "are built of bricks made of clay and straw, and dried in the sun; and covered with a plaster made of a fine white stone. In other places in Persia the houses are built with nothing else but such bricks, made with tempered clay and chopped straw, well mingled together, and dried in the sun, and then used: but the least rain dissolves them. "Sir John Chardin's MS. remark on this place of Isaiah is very apposite: Murs en Asie etant faits de terre se fendent ainsi par milieu et de haut en bas. "The walls in Asia being made of earth often cleave from top to bottom." This shouts clearly how obvious and expressive the image is. The psalmist has in the same manner made use of it, to express sudden and utter destruction: -
"Ye shall be slain all of you;
Ye shall be like an inclining wall, like a shattered fence."
Psa 62:4.
Albert Barnes: Notes on the Bible - 1834
30:13: Therefore this iniquity - That is, this refusing to trust in Yahweh, and this intention to seek the alliance of Egypt. The general sense of the figure here is, that their depending on Egypt would involve them ultimately in complete and awful ruin - ruin that should come upon them as suddenly as when a wall that had been long swelling out gives way.
As a breach ready to fall - Like a breaking forth, or a bursting in a wall.
Swelling out in a high wall - That is, where the foundation is not firm, and where one part of the wall sinks, and it inclines to one side until it suddenly bursts forth. A similar figure is used by the Psalmist Psa 62:3 :
Ye shall be slain all of you
As a bowing wall shall ye be, and as a tottering fence.
Whose breaking cometh suddenly - Though it has been long leaning and swelling, yet the actual bursting forth would be in an instant. So would it be with the destruction that would come upon the Jews. Though by their sins they had been long preparing for it, yet it would come upon them by a sudden and tremendous crash. So it will be with all sinners. Destruction may seem to be long delayed - as a wall may be long inclining, and may seem to prepare imperceptibly to fall; but in due time it will come suddenly upon them, when too late to obtain relief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:13: as a breach: Kg1 20:30; Psa 62:3; Eze 13:10-15; Mat 7:27; Luk 6:49
cometh: Isa 29:5; Job 36:18; Psa 73:19, Psa 73:20; Pro 29:1; Th1 5:1-3
John Gill
30:13 Therefore this iniquity shall be to you as a breach ready to fall,.... Or, "as a falling breach" (m); contempt of the word of God, and trusting in wickedness, rejecting the counsel of God, and placing confidence in the creature, these would be the cause of ruin; which ruin is signified by the breach of a falling wall, or by a breach in a wall, by reason of which it is in danger of falling, and is just ready to fall:
swelling out in a high wall; like a wall that bellies out and bulges, and which, when it once begins to do, suddenly falls; and the higher it is, it comes with more force, and the greater is the fall:
whose breaking cometh suddenly, at an instant; and so it is suggested, should be the ruin of this people; the high towering confidence they had in Egypt would fall with its own weight, and they with it, and be broken to pieces in a moment; and which is further illustrated by another simile.
(m) "sicut ruptura cadens", Montanus, Cocceius, De Dieu. Ben Melech observes, that a breach is after the building is fallen; for the breach does not fall, but it is said on account of the end of it, or what it is at last, as in Isa. xlvii. 2. "grind meal" or "flour".
John Wesley
30:13 This iniquity - Of trusting to Egypt, shall be like a wall which is high, but swelling forth in some parts, which, upon the least accident, falls down suddenly.
Robert Jamieson, A. R. Fausset and David Brown
30:13 Image from a curve swelling out in a wall (Ps 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.
30:1430:14: Եւ կործանումն նորա եղիցի իբրեւ զբեկումն խեցեղէն անօթոյ բրտի՝ մա՛նր խորտակելոյ, զի մի՛ ոք գտանիցէ ՚ի նմանէ որով հուր բառնայցէ՝ կամ որով մարթիցէ՛ առնուլ սակաւ մի ջուր[9919]։ [9919] Ոսկան. Խորտակեցելոյ... մարթիցի առնուլ։
14 Նրա կործանումը նման է լինելու բրուտի խեցէ անօթի ջարդուելուն, այնքան մանր փշրուած, որ որեւէ մէկը դրանից մի կտոր էլ չգտնի, որպէսզի դրանով կրակ վերցնի եւ կամ կարողանայ մի քիչ ջուր առնել»:
14 Եւ զանիկա բրուտներու սափորին կոտրուելուն պէս պիտի կոտրէ. Պիտի փշրէ ու չխնայէ։Անոր կտորուանքներուն մէջ Կրակարանէն կրակ առնելու Կամ փոսէն ջուր հանելու խեցիի կտոր մը պիտի չգտնուի։
Եւ կործանումն նորա եղիցի իբրեւ զբեկումն խեցեղէն անօթոյ բրտի` մանր խորտակելոյ, զի մի՛ ոք գտանիցէ ի նմանէ որով հուր բառնայցէ` կամ որով մարթիցէ առնուլ սակաւ մի ջուր:

30:14: Եւ կործանումն նորա եղիցի իբրեւ զբեկումն խեցեղէն անօթոյ բրտի՝ մա՛նր խորտակելոյ, զի մի՛ ոք գտանիցէ ՚ի նմանէ որով հուր բառնայցէ՝ կամ որով մարթիցէ՛ առնուլ սակաւ մի ջուր[9919]։
[9919] Ոսկան. Խորտակեցելոյ... մարթիցի առնուլ։
14 Նրա կործանումը նման է լինելու բրուտի խեցէ անօթի ջարդուելուն, այնքան մանր փշրուած, որ որեւէ մէկը դրանից մի կտոր էլ չգտնի, որպէսզի դրանով կրակ վերցնի եւ կամ կարողանայ մի քիչ ջուր առնել»:
14 Եւ զանիկա բրուտներու սափորին կոտրուելուն պէս պիտի կոտրէ. Պիտի փշրէ ու չխնայէ։Անոր կտորուանքներուն մէջ Կրակարանէն կրակ առնելու Կամ փոսէն ջուր հանելու խեցիի կտոր մը պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
30:1430:14 И Он разрушит ее, как сокрушают глиняный сосуд, разбивая его без пощады, так что в обломках его не найдется и черепка, чтобы взять огня с очага или зачерпнуть воды из водоема;
30:14 καὶ και and; even τὸ ο the πτῶμα πτωμα corpse αὐτῆς αυτος he; him ἔσται ειμι be ὡς ως.1 as; how σύντριμμα συντριμμα fracture ἀγγείου αγγειον container ὀστρακίνου οστρακινος of clay; earthenware ἐκ εκ from; out of κεραμίου κεραμιον pot λεπτὰ λεπτος as such; that μὴ μη not εὑρεῖν ευρισκω find ἐν εν in αὐτοῖς αυτος he; him ὄστρακον οστρακον in ᾧ ος who; what πῦρ πυρ fire ἀρεῖς αιρω lift; remove καὶ και and; even ἐν εν in ᾧ ος who; what ἀποσυριεῖς αποσυριζω water μικρόν μικρος little; small
30:14 וּ֠ û וְ and שְׁבָרָהּ šᵊvārˌāh שׁבר break כְּ kᵊ כְּ as שֵׁ֨בֶר šˌēver שֶׁבֶר breaking נֵ֧בֶל nˈēvel נֵבֶל jar יֹוצְרִ֛ים yôṣᵊrˈîm יֹוצֵר potter כָּת֖וּת kāṯˌûṯ כתת crush לֹ֣א lˈō לֹא not יַחְמֹ֑ל yaḥmˈōl חמל have compassion וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמָּצֵ֤א yimmāṣˈē מצא find בִ vi בְּ in מְכִתָּתֹו֙ mᵊḵittāṯˌô מְכִתָּה crushing חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay לַ la לְ to חְתֹּ֥ות ḥᵊttˌôṯ חתה rake together אֵשׁ֙ ʔˌēš אֵשׁ fire מִ mi מִן from יָּק֔וּד yyāqˈûḏ יָקוּד fire-place וְ wᵊ וְ and לַ la לְ to חְשֹׂ֥ף ḥᵊśˌōf חשׂף strip מַ֖יִם mˌayim מַיִם water מִ mi מִן from גֶּֽבֶא׃ פ ggˈeve . f גֶּבֶא ditch
30:14. et comminuetur sicut conteritur lagoena figuli contritione pervalida et non invenietur de fragmentis eius testa in qua portetur igniculus de incendio aut hauriatur parum aquae de foveaAnd it shall be broken small, as the potter's vessel is broken all to pieces with mighty breaking, and there shall not a sherd be found of the pieces thereof, wherein a little fire may be carried from the hearth, or a little water be drawn out of the pit.
14. And he shall break it as a potter’s vessel is broken, breaking it in pieces without sparing; so that there shall not be found among the pieces thereof a sherd to take fire from the hearth, or to take water withal out of the cistern.
30:14. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water [withal] out of the pit.
30:14. And it will be crushed, just as the earthen vessel of a potter is destroyed by a sharp blow. And not even a fragment of its earthenware will be found, which might carry a little fire from the hearth, or which might draw a little water from a hollow.
And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water [withal] out of the pit:

30:14 И Он разрушит ее, как сокрушают глиняный сосуд, разбивая его без пощады, так что в обломках его не найдется и черепка, чтобы взять огня с очага или зачерпнуть воды из водоема;
30:14
καὶ και and; even
τὸ ο the
πτῶμα πτωμα corpse
αὐτῆς αυτος he; him
ἔσται ειμι be
ὡς ως.1 as; how
σύντριμμα συντριμμα fracture
ἀγγείου αγγειον container
ὀστρακίνου οστρακινος of clay; earthenware
ἐκ εκ from; out of
κεραμίου κεραμιον pot
λεπτὰ λεπτος as such; that
μὴ μη not
εὑρεῖν ευρισκω find
ἐν εν in
αὐτοῖς αυτος he; him
ὄστρακον οστρακον in
ος who; what
πῦρ πυρ fire
ἀρεῖς αιρω lift; remove
καὶ και and; even
ἐν εν in
ος who; what
ἀποσυριεῖς αποσυριζω water
μικρόν μικρος little; small
30:14
וּ֠ û וְ and
שְׁבָרָהּ šᵊvārˌāh שׁבר break
כְּ kᵊ כְּ as
שֵׁ֨בֶר šˌēver שֶׁבֶר breaking
נֵ֧בֶל nˈēvel נֵבֶל jar
יֹוצְרִ֛ים yôṣᵊrˈîm יֹוצֵר potter
כָּת֖וּת kāṯˌûṯ כתת crush
לֹ֣א lˈō לֹא not
יַחְמֹ֑ל yaḥmˈōl חמל have compassion
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִמָּצֵ֤א yimmāṣˈē מצא find
בִ vi בְּ in
מְכִתָּתֹו֙ mᵊḵittāṯˌô מְכִתָּה crushing
חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay
לַ la לְ to
חְתֹּ֥ות ḥᵊttˌôṯ חתה rake together
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִ mi מִן from
יָּק֔וּד yyāqˈûḏ יָקוּד fire-place
וְ wᵊ וְ and
לַ la לְ to
חְשֹׂ֥ף ḥᵊśˌōf חשׂף strip
מַ֖יִם mˌayim מַיִם water
מִ mi מִן from
גֶּֽבֶא׃ פ ggˈeve . f גֶּבֶא ditch
30:14. et comminuetur sicut conteritur lagoena figuli contritione pervalida et non invenietur de fragmentis eius testa in qua portetur igniculus de incendio aut hauriatur parum aquae de fovea
And it shall be broken small, as the potter's vessel is broken all to pieces with mighty breaking, and there shall not a sherd be found of the pieces thereof, wherein a little fire may be carried from the hearth, or a little water be drawn out of the pit.
30:14. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water [withal] out of the pit.
30:14. And it will be crushed, just as the earthen vessel of a potter is destroyed by a sharp blow. And not even a fragment of its earthenware will be found, which might carry a little fire from the hearth, or which might draw a little water from a hollow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:14: He shall not spare "And spareth it not" - Five MSS. add the conjunction ו vau to the negative; ולא velo.
Albert Barnes: Notes on the Bible - 1834
30:14: And he shall break it as the breaking - That is, its breaking shall be like the breaking of a potter's vessel. The Septuagint reads it, 'And its fall (τὸ πτῶμα to ptō ma) shall be like the breaking of an earthen vessel,'
As the breaking of the potter's vessel - That is, as an earthen, fragile vessel, which is easily dashed to pieces. The image here is all drawn from the bursting forth, or the complete ruin of the swelling wall; but the sense is, that the Jewish republic would be entirely broken, scattered, demolished.
He shall not spare in the bursting of it - Figuratively in the bursting of the wall; literally in the destruction of the Jewish state and polity.
A sherd - A piece of pottery; a fragment.
To take fire from the hearth - Large enough to carry coals on.
Or to take water withal out of the pit - Out of the fountain, or pool; that is, it shall be broken into small fragments, and the ruin shall be complete - as when a wall tumbles down and is completely broken up. The sense is, that the republic of Israel would be completely ruined, so that there should not be found a man of any description who could aid them. The prophet does not specify when this would be. It is not necessary to suppose that it would occur on the invasion of Sennacherib, or that it would be the immediate consequence of seeking the aid of Egypt, but that it would be a consequence, though a remote one. Perhaps the figure used would lead us to look to some remote period. A high wall will begin to give way many years before its fall. The swell will be gradual, and perhaps almost imperceptible. For some time it may appear to be stationary; then perhaps some new cause will produce an increase of the projecting part, until it can no longer sustain itself, and then the ruin will be sudden and tremendous. So it would be with the Jews. The seeking of the alliance with Egypt was "one" cause - though a remote one - of their final ruin. Their forsaking God and seeking human aid, was gradually but certainly "undermining" the foundations of the state - as a wall may be gradually undermined. Frequent repetitions of that would more and more impair the real strength of the republic, until, for their accumulated acts of want of confidence, the patience of God would be exhausted, and the state would fall like a mighty, bursting wall. The prophecy was fulfilled in the invasion of Jerusalem by the Chaldeans; it had a more signal and awful fulfillment in its destruction by the Romans.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:14: he shall break: Psa 2:9; Jer 19:10, Jer 19:11; Rev 2:27
potters' vessel: Heb. bottle of potters
he shall not: Isa 27:11; Deu 29:20; Job 27:22; Jer 13:14; Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Eze 24:14; Rom 8:32, Rom 11:21; Pe2 2:4, Pe2 2:5
so that: Isa 47:14; Psa 31:12; Jer 48:38; Luk 4:2; Eze 15:3-8
Geneva 1599
30:14 And he shall break it as the breaking of the potter's vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it (m) a piece to take fire from the hearth, or to take water out of the pit.
(m) Signifying that the destruction of the wicked will be without recovery.
John Gill
30:14 And he shall break it as the breaking of the potter's vessel,.... That is, their confidence in an arm of flesh, and they that place it there; and this either God shall do, or the enemy, and God by him; or rather it may he rendered impersonally, "it shall be broken"; and may refer to the wall to which the ruin of this people is compared, that that when it falls shall be broke to pieces, as a potter's vessel is when it falls upon a pavement, or is dashed against anything, or, struck with a rod of iron:
that is broken in pieces; he shall not spare; or that is broken in pieces without mercy, as the Targum; no pity shall be shown by the enemy, nor mercy from the Lord:
so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit; as poor people are wont to do, to take fire from the hearth, and water out of a well, in a piece of a broken pitcher (n); but this vessel should be broke into so many shivers, that there should not be such a piece left of it as could be made use of for such purposes. This denotes the utter and irreparable ruin and destruction of these people, which, though it was not at this time, yet afterwards by the Babylonians, and especially by the Romans.
(n) Vid. Misn. Sabbat, c. 8. sect. 7.
John Wesley
30:14 He - God.
Robert Jamieson, A. R. Fausset and David Brown
30:14 he--the enemy; or rather, God (Ps 2:9; Jer 19:11).
It--the Jewish state.
potter's vessel--earthen and fragile.
sherd--a fragment of the vessel large enough to take up a live coal, &c.
pit--cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.
30:1530:15: Զի ա՛յսպէս ասէ Տէր Տէր Սուրբն Իսրայէլի. Յորժամ դարձցիս եւ յոգոց հանիցես, յայնժամ կեցցես, եւ գիտասցես՝ թէ ո՛ւր իցես։ Զի յուսացեալ էիր դու ՚ի սնոտիսն, սնոտի՛ եղեւ եւ զօրութիւն ձեր. եւ ո՛չ կամէիք լսել[9920]. [9920] Յօրինակին. Յորժամ դարձից եւ յոգոց հանի՛՛։
15 Այսպէս է ասում Տէրը՝ Իսրայէլի սուրբ Աստուածը. «Երբ դարձի գաս եւ հոգոց հանես, այն ժամանակ կ’ապրես եւ կ’իմանաս, թէ որտեղ ես գտնւում»: Որովհետեւ յոյսդ դրել էիր սնոտի բաների վրայ, դրա համար էլ սնոտի դարձաւ եւ ձեր զօրութիւնը: Դուք չէիք կամենում լսել,
15 Վասն զի Տէր Եհովան, Իսրայէլին Սուրբը, այսպէս կ’ըսէ.«Դուք դառնալով ու հանգստանալով փրկութիւն կը գտնէք, Ձեր զօրութիւնը հանդարտութեամբ ու վստահութեամբ կ’ըլլայ»։Բայց դուք չուզեցիք
Զի այսպէս ասէ Տէր Տէր` Սուրբն Իսրայելի. [429]Յորժամ դարձցիս եւ յոգւոց հանիցես, յայնժամ կեցցես, եւ գիտասցես թէ ուր իցես. զի յուսացեալ էիր դու ի սնոտիսն, սնոտի եղեւ եւ`` զօրութիւն ձեր. եւ ոչ կամէիք լսել:

30:15: Զի ա՛յսպէս ասէ Տէր Տէր Սուրբն Իսրայէլի. Յորժամ դարձցիս եւ յոգոց հանիցես, յայնժամ կեցցես, եւ գիտասցես՝ թէ ո՛ւր իցես։ Զի յուսացեալ էիր դու ՚ի սնոտիսն, սնոտի՛ եղեւ եւ զօրութիւն ձեր. եւ ո՛չ կամէիք լսել[9920].
[9920] Յօրինակին. Յորժամ դարձից եւ յոգոց հանի՛՛։
15 Այսպէս է ասում Տէրը՝ Իսրայէլի սուրբ Աստուածը. «Երբ դարձի գաս եւ հոգոց հանես, այն ժամանակ կ’ապրես եւ կ’իմանաս, թէ որտեղ ես գտնւում»: Որովհետեւ յոյսդ դրել էիր սնոտի բաների վրայ, դրա համար էլ սնոտի դարձաւ եւ ձեր զօրութիւնը: Դուք չէիք կամենում լսել,
15 Վասն զի Տէր Եհովան, Իսրայէլին Սուրբը, այսպէս կ’ըսէ.«Դուք դառնալով ու հանգստանալով փրկութիւն կը գտնէք, Ձեր զօրութիւնը հանդարտութեամբ ու վստահութեամբ կ’ըլլայ»։Բայց դուք չուզեցիք
zohrab-1805▾ eastern-1994▾ western am▾
30:1530:15 ибо так говорит Господь Бог, Святый Израилев: оставаясь на месте и в покое, вы спаслись бы; в тишине и уповании крепость ваша; но вы не хотели
30:15 οὕτω ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the ἅγιος αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel ὅταν οταν when; once ἀποστραφεὶς αποστρεφω turn away; alienate στενάξῃς στεναζω groan τότε τοτε at that σωθήσῃ σωζω save καὶ και and; even γνώσῃ γινωσκω know ποῦ που.1 where? ἦσθα ειμι be ὅτε οτε when ἐπεποίθεις πειθω persuade ἐπὶ επι in; on τοῖς ο the ματαίοις ματαιος superficial ματαία ματαιος superficial ἡ ο the ἰσχὺς ισχυς force ὑμῶν υμων your ἐγενήθη γινομαι happen; become καὶ και and; even οὐκ ου not ἠβούλεσθε βουλομαι want ἀκούειν ακουω hear
30:15 כִּ֣י kˈî כִּי that כֹֽה־ ḵˈō- כֹּה thus אָמַר֩ ʔāmˌar אמר say אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in שׁוּבָ֤ה šûvˈā שׁוּבָה coming back וָ wā וְ and נַ֨חַת֙ nˈaḥaṯ נַחַת rest תִּוָּ֣שֵׁע֔וּן tiwwˈāšēʕˈûn ישׁע help בְּ bᵊ בְּ in הַשְׁקֵט֙ hašqˌēṭ שׁקט be at peace וּ û וְ and בְ vᵊ בְּ in בִטְחָ֔ה viṭḥˈā בִּטְחָה confidence תִּהְיֶ֖ה tihyˌeh היה be גְּבֽוּרַתְכֶ֑ם gᵊvˈûraṯᵊḵˈem גְּבוּרָה strength וְ wᵊ וְ and לֹ֖א lˌō לֹא not אֲבִיתֶֽם׃ ʔᵃvîṯˈem אבה want
30:15. quia haec dicit Dominus Deus Sanctus Israhel si revertamini et quiescatis salvi eritis in silentio et in spe erit fortitudo vestra et noluistisFor thus saith the Lord God the Holy One of Israel: If you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not:
15. For thus said the Lord GOD, the Holy One of Israel, In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
30:15. For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
30:15. For thus says the Lord God, the Holy One of Israel: If you return and are quiet, you shall be saved. Your strength will be found in silence and in hope. But you are not willing!
For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not:

30:15 ибо так говорит Господь Бог, Святый Израилев: оставаясь на месте и в покое, вы спаслись бы; в тишине и уповании крепость ваша; но вы не хотели
30:15
οὕτω ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ἅγιος αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ὅταν οταν when; once
ἀποστραφεὶς αποστρεφω turn away; alienate
στενάξῃς στεναζω groan
τότε τοτε at that
σωθήσῃ σωζω save
καὶ και and; even
γνώσῃ γινωσκω know
ποῦ που.1 where?
ἦσθα ειμι be
ὅτε οτε when
ἐπεποίθεις πειθω persuade
ἐπὶ επι in; on
τοῖς ο the
ματαίοις ματαιος superficial
ματαία ματαιος superficial
ο the
ἰσχὺς ισχυς force
ὑμῶν υμων your
ἐγενήθη γινομαι happen; become
καὶ και and; even
οὐκ ου not
ἠβούλεσθε βουλομαι want
ἀκούειν ακουω hear
30:15
כִּ֣י kˈî כִּי that
כֹֽה־ ḵˈō- כֹּה thus
אָמַר֩ ʔāmˌar אמר say
אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
שׁוּבָ֤ה šûvˈā שׁוּבָה coming back
וָ וְ and
נַ֨חַת֙ nˈaḥaṯ נַחַת rest
תִּוָּ֣שֵׁע֔וּן tiwwˈāšēʕˈûn ישׁע help
בְּ bᵊ בְּ in
הַשְׁקֵט֙ hašqˌēṭ שׁקט be at peace
וּ û וְ and
בְ vᵊ בְּ in
בִטְחָ֔ה viṭḥˈā בִּטְחָה confidence
תִּהְיֶ֖ה tihyˌeh היה be
גְּבֽוּרַתְכֶ֑ם gᵊvˈûraṯᵊḵˈem גְּבוּרָה strength
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
אֲבִיתֶֽם׃ ʔᵃvîṯˈem אבה want
30:15. quia haec dicit Dominus Deus Sanctus Israhel si revertamini et quiescatis salvi eritis in silentio et in spe erit fortitudo vestra et noluistis
For thus saith the Lord God the Holy One of Israel: If you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not:
30:15. For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
30:15. For thus says the Lord God, the Holy One of Israel: If you return and are quiet, you shall be saved. Your strength will be found in silence and in hope. But you are not willing!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16-17: Евреев ожидает страшное поражение, несмотря на их союз с Египтом! Однако Всевышний, как Бог правды, снова наградит Иуду Своими милостями после того, как он исправится и искупит вину свою пред Богом своими страданиями. Господь пошлет тогда Своему народу и плодородие как необходимое условие спокойной жизни.

Оставаясь на месте. Евреи, очевидно, замышляли в то время сделать набег на области, принадлежавшие ассирийцам.

Убежим, ускачем - возможно правильнее: "устремимся, поскачем". Евреи рассчитывали на коней и колесницы, какие они могли получить от египтян.

За то и побежите, т. е. кони и колесницы разве только помогут вам убежать от врагов!

Как веха - по-евр.: как кедр или как мачта; сделанная из кедра. Здесь пророк указывает на то, что остаток Израиля будет очень мал - похож на одиноко стоящую мачту.
Albert Barnes: Notes on the Bible - 1834
30:15: For thus saith the Lord God - The design of this verse is to give a reason for the destruction that should come upon them. That reason was, that God had indicated to them the path of truth and safety, but they chose not to follow it, and refused to put confidence in him.
In returning - In returning to God; that is, if you are converted to him.
And rest - That is, by calmly reposing on God for assistance, and not seeking the alliance of Egypt (see Exo 14:13).
In quietness - In a collected, quiet state of mind.
In confidence - By putting simple trust in God.
Shall be your strength - You shall be safe; your enemies shall not be able to overcome and subdue you.
But ye would not - When Jerusalem was threatened by Sennacherib, Hezekiah did put this confidence in God, and reposed calmly and securely on his promises Isa 36:15, Isa 36:18, Isa 36:21; but it is not improbable that when the city was first threatened, and Hezekiah heard of the preparations made by the Assyrians, he had joined with the party in Jerusalem who proposed an alliance with Egypt, and that this was known to Sennacherib Isa 36:6. Probably, however, before the invasion had actually commenced he had seen the impropriety of this, either because the aid of Egypt could not be secured, or because Isaiah had warned him of this, and had been brought to put his trust entirely in Yahweh. Yet the offence had been "committed" of refusing to put implicit confidence in Yahweh, and of seeking the aid of Egypt, and for that the punishment is threatened in this chapter Isa 30:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:15: the Holy One: Isa 30:11; Jer 23:36
in returning: Isa 30:7, Isa 7:4, Isa 26:3, Isa 26:4, Isa 32:17; Ch1 5:20; Ch2 16:8, Ch2 32:8; Psa 125:1, Psa 125:2; Jer 3:22, Jer 3:23; Hos 14:1-3
and ye: Psa 80:11-13; Jer 44:16, Jer 44:17; Mat 22:3, Mat 23:37; Luk 13:34; Joh 5:40; Heb 12:25
Carl Friedrich Keil and Franz Delitzsch
30:15
Into such small sherds, a heap thus scattered hither and thither, would the kingdom of Judah be broken up, in consequence of its ungodly thirst for self-liberation. "For thus saith the Lord Jehovah, the Holy One of Israel, Through turning and rest ye would be helped; your strength would show itself in quietness and confidence; but ye would not. And ye said, No, but we will fly upon horses; therefore ye shall flee: and, We will ride upon racehorses; therefore your pursuers will race. A thousand, ye will flee from the threatening of one, from the threatening of five, until ye are reduced to a remnant, like a pine upon the top of the mountain, and like a banner upon the hill." The conditions upon which their salvation depended, and by complying with which they would attain to it, were shūbhâh, turning from their self-chosen way, and nachath, rest from self-confident work of their own (from nūăch, like rachath, ventilabrum, from rūăch, and shachath, fovea, from shūăch). Their strength (i.e., what they would be able to do in opposition to the imperial power) would show itself (hâyâh, arise, come to the light, as in Is 29:2), in hashqēt, laying aside their busy care and stormy eagerness, and bitchâh, trust, which cleaves to Jehovah and, renouncing all self-help, leaves Him to act alone. This was the leading and fundamental principle of the prophet's politics even in the time of Ahaz (Is 7:4). But from the very first they would not act upon it; nor would they now that the alliance with Egypt had become an irreversible fact. To fly upon horses, and ride away upon racehorses (kal, like κέλης, celer)
(Note: We regard the Sanscrit kal, to drive or hunt, the Greek κέλλ(ὀκέλλ)ειν, and the Semitic qal, as all having the same root: cf., Vurtius, Grundzge der griech. Etymol. i. 116.))
had been and still was their proud and carnal ambition, which Jehovah would answer by fulfilling upon them the curses of the thorah (Lev 26:8, Lev 26:36; Deut 28:25; Deut 32:30). One, or at the most five, of the enemy would be able with their snorting to put to flight a whole thousand of the men of Judah. The verb nūs (Is 30:16), which rhymes with sūs, is used first of all in its primary sense of "flying" (related to nūts, cf., Ex 14:27), and then in its more usual sense of "fleeing." (Luzzatto, after Abulwald: vogliamo far sui cavalli gloriosa comparsa, from nūs, or rather nâsas, hence nânōs, from which comes nēs, excellere.) יקּלּוּ, the fut. niphal, signifies to be light, i.e., swift; whereas יקל, the fut. kal, had become a common expression for light in the sense of despised or lightly esteemed. The horses and chariots are Judah's own (Is 2:7; Mic 5:9), though possibly with the additional allusion to the Egyptian cavalry, of world-wide renown, which they had called to their help. In Is 30:17 the subject of the first clause is also that of the second, and consequently we have not וּמפּני (compare the asyndeta in Is 17:6). The insertion of rebhâbhâh (ten thousand) after chămisshâh (five), which Lowth, Gesenius, and others propose, is quite unnecessary. The play upon the words symbolizes the divine law of retribution (talio), which would be carried out with regard to them. The nation, which had hitherto resembled a thick forest, would become like a lofty pine (tōrne, according to the talmudic tūrnı̄thâ, Pinus pinea), standing solitary upon the top of a mountain, and like a flagstaff planted upon a hill - a miserable remnant in the broad land so fearfully devastated by war. For אם עד followed by a preterite (equivalent to the fut. exactum), compare Is 6:11 and Gen 24:19.
Geneva 1599
30:15 For thus saith the (n) Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
(n) Often by his prophets he put you in remembrance of this, that you should only depend on him.
John Gill
30:15 For thus saith the Lord GOD, the Holy One of Israel,.... This is still repeated, though displeasing to the carnal Jews, who, notwithstanding their ill behaviour to the Lord, condescends to give them the best advice, as follows:
in returning and rest shall ye be saved; or "may be saved" (o); this is the right and the only way, namely, by "returning" from their evil ways, particularly their purpose of going to Egypt for help, and by returning to God by repentance and reformation, and to his worship and ordinances; and so the Targum,
"if ye return to my law;''
and by "resting" quietly at home, and reposing their trust in the Lord:
in quietness and in confidence shall be your strength; in a quiet submission to the will of God, and in quietly waiting upon him for the issue and event of things, abiding in their own houses, and not in a hurrying tumultuous manner, running here and there for help; and in a holy and humble confidence in the Lord, and in the power of his might, where they should find such strength and security, as Pharaoh king of Egypt could not give them:
and ye would not; would not be persuaded to keep at home, and from going down to Egypt; would not take the advice given, but pursue their own measures and methods of salvation. This is the literal sense of the words; and if they can be accommodated to spiritual and eternal salvation, it may be done in this way: repentance may be meant by "returning", and faith by "rest"; or by "returning and rest" may be designed returning to rest, that is, to Christ, who is the only rest to weary souls: "quietness" may intend peace of conscience, arising from the blood and righteousness of Christ; and "confidence" faith, and an assurance of it, which make men strong Christians; though their strength does not barely lie in these graces, but in the object of them: now faith and repentance are blessings of the covenant of grace, gifts of God, and graces of the Spirit, which go together in the doctrine of salvation, and have a concern in it; though they are not meritorious procuring causes, nor conditions of it; yet in this way God brings his people to salvation, and they enter into, and are descriptive of, the character of such that are saved; there is so close a connection between these and salvation, that none are saved without them; and it may be observed, that this way of saving men through faith and repentance, and by going to Christ alone for rest, and by placing confidence in, and deriving all peace and comfort from him, is disagreeable to unregenerate men; which is a proof of the wretched depravity, and corruption, and perverseness of the will of man.
(o) "servaremini", Piscator, Gataker.
John Wesley
30:15 In returning - To God. Quietness - In sitting still, and quieting your minds. Confidence - Placed upon me, and my promises.
Robert Jamieson, A. R. Fausset and David Brown
30:15 returning and rest--turning back from your embassy to Egypt, and ceasing from warlike preparations.
quietness--answering to "wait for Him (God)" (Is 30:18).
30:1630:16: այլ ասէիք. Երիվարօ՛ք մերովք փախիցո՛ւք. վասն այսորիկ փախստակա՛նք լինիցիք. եւ ասիցէք. Երագ երիվարօ՛ք մերովք փախիցուք. վասն այնորիկ երագագո՛յնք քան զձեզ եղիցին որ հալածենն զձեզ[9921]։ [9921] Ոմանք. Վասն այնորիկ փախստա՛՛... եւ ասէիք թէ երագ երի՛՛... վասն այսորիկ երագա՛՛։
16 այլ ասում էիք. «Մենք կը փախչենք մեր երիվարներով»: Դրա համար էլ փախստական պիտի դառնաք: Ասում էիք. «Մենք կը փախչենք մեր արագընթաց երիվարներով»: Դրա համար առաւել արագընթաց պիտի լինեն նրանք, որոնք ձեզ հալածելու են.
16 Հապա ըսիք. «Ո՛չ, ձի հեծնենք փախչինք»։Անոր համար պիտի փախչիք։«Արագընթաց ձիերու վրայ հեծնենք», ըսիք, Անոր համար ձեզ հալածողներն ալ արագընթաց պիտի ըլլան։
այլ ասէիք. [430]Երիվարօք մերովք`` փախիցուք. վասն այսորիկ փախստականք լինիցիք. եւ ասիցէք. Երագ երիվարօք [431]մերովք փախիցուք. վասն այսորիկ երագագոյնք [432]քան զձեզ`` եղիցին որ հալածենն զձեզ:

30:16: այլ ասէիք. Երիվարօ՛ք մերովք փախիցո՛ւք. վասն այսորիկ փախստակա՛նք լինիցիք. եւ ասիցէք. Երագ երիվարօ՛ք մերովք փախիցուք. վասն այնորիկ երագագո՛յնք քան զձեզ եղիցին որ հալածենն զձեզ[9921]։
[9921] Ոմանք. Վասն այնորիկ փախստա՛՛... եւ ասէիք թէ երագ երի՛՛... վասն այսորիկ երագա՛՛։
16 այլ ասում էիք. «Մենք կը փախչենք մեր երիվարներով»: Դրա համար էլ փախստական պիտի դառնաք: Ասում էիք. «Մենք կը փախչենք մեր արագընթաց երիվարներով»: Դրա համար առաւել արագընթաց պիտի լինեն նրանք, որոնք ձեզ հալածելու են.
16 Հապա ըսիք. «Ո՛չ, ձի հեծնենք փախչինք»։Անոր համար պիտի փախչիք։«Արագընթաց ձիերու վրայ հեծնենք», ըսիք, Անոր համար ձեզ հալածողներն ալ արագընթաց պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
30:1630:16 и говорили: >, за то и побежите; >, за то и преследующие вас будут быстры.
30:16 ἀλλ᾿ αλλα but εἴπατε επω say; speak ἐφ᾿ επι in; on ἵππων ιππος horse φευξόμεθα φευγω flee διὰ δια through; because of τοῦτο ουτος this; he φεύξεσθε φευγω flee καὶ και and; even εἴπατε επω say; speak ἐπὶ επι in; on κούφοις κουφος be διὰ δια through; because of τοῦτο ουτος this; he κοῦφοι κουφος be οἱ ο the διώκοντες διωκω go after; pursue ὑμᾶς υμας you
30:16 וַ wa וְ and תֹּ֨אמְר֥וּ ttˌōmᵊrˌû אמר say לֹא־ lō- לֹא not כִ֛י ḵˈî כִּי that עַל־ ʕal- עַל upon ס֥וּס sˌûs סוּס horse נָנ֖וּס nānˌûs נוס flee עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus תְּנוּס֑וּן tᵊnûsˈûn נוס flee וְ wᵊ וְ and עַל־ ʕal- עַל upon קַ֣ל qˈal קַל light נִרְכָּ֔ב nirkˈāv רכב ride עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus יִקַּ֥לּוּ yiqqˌallû קלל be slight רֹדְפֵיכֶֽם׃ rōḏᵊfêḵˈem רדף pursue
30:16. et dixistis nequaquam sed ad equos fugiemus ideo fugietis et super veloces ascendemus ideo veloces erunt qui persequentur vosBut have said: No, but we will flee to horses: therefore shall you flee. And we will mount upon swift ones: therefore shall they be swifter that shall pursue after you.
16. but ye said, No, for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
30:16. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
30:16. And you have said: “Never! Instead, we will flee by horseback.” For this reason, you will be put to flight. And you have said, “We will climb upon swift ones.” For this reason, those who pursue you will be even swifter.
But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift:

30:16 и говорили: <<нет, мы на конях убежим>>, за то и побежите; <<мы на быстрых ускачем>>, за то и преследующие вас будут быстры.
30:16
ἀλλ᾿ αλλα but
εἴπατε επω say; speak
ἐφ᾿ επι in; on
ἵππων ιππος horse
φευξόμεθα φευγω flee
διὰ δια through; because of
τοῦτο ουτος this; he
φεύξεσθε φευγω flee
καὶ και and; even
εἴπατε επω say; speak
ἐπὶ επι in; on
κούφοις κουφος be
διὰ δια through; because of
τοῦτο ουτος this; he
κοῦφοι κουφος be
οἱ ο the
διώκοντες διωκω go after; pursue
ὑμᾶς υμας you
30:16
וַ wa וְ and
תֹּ֨אמְר֥וּ ttˌōmᵊrˌû אמר say
לֹא־ lō- לֹא not
כִ֛י ḵˈî כִּי that
עַל־ ʕal- עַל upon
ס֥וּס sˌûs סוּס horse
נָנ֖וּס nānˌûs נוס flee
עַל־ ʕal- עַל upon
כֵּ֣ן kˈēn כֵּן thus
תְּנוּס֑וּן tᵊnûsˈûn נוס flee
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
קַ֣ל qˈal קַל light
נִרְכָּ֔ב nirkˈāv רכב ride
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
יִקַּ֥לּוּ yiqqˌallû קלל be slight
רֹדְפֵיכֶֽם׃ rōḏᵊfêḵˈem רדף pursue
30:16. et dixistis nequaquam sed ad equos fugiemus ideo fugietis et super veloces ascendemus ideo veloces erunt qui persequentur vos
But have said: No, but we will flee to horses: therefore shall you flee. And we will mount upon swift ones: therefore shall they be swifter that shall pursue after you.
30:16. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
30:16. And you have said: “Never! Instead, we will flee by horseback.” For this reason, you will be put to flight. And you have said, “We will climb upon swift ones.” For this reason, those who pursue you will be even swifter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:16: But ye said, No - Ye who proposed an alliance with Egypt.
For we will flee upon horses - The word 'flee' (נוּס nû c), usually signifies to flee before or from any person or thing. But here it seems to have the notion of making a rapid motion in general, and not to refer to the fact that they expected to flee "from" their enemy, for it does not seem to have been a part of their expectation. The idea seems to be that by their alliance with Egypt they would secure the means of "rapid motion," whatever might be the necesity or occasion for it, whether against or from an enemy. The sense is, 'we will by this alliance secure the assistance of cavalry;' and, doubtless, the design was to employ it in the attack and discomfiture of their foes. It will be recollected that Moses Deu 17:16 strictly forbade that the future monarch of the Jews should 'multiply horses to himself, to cause the people to return to Egypt,' and that consequently the employment of cavalry was against the laws of the nation. For the reasons of this prohibition, see the note at Isa 2:7. The attempt, therefore, in the time of Hezekiah to call in the aid of the cavalry of Egypt, was a violation of both the letter and the spirit of the Jewish institutions (compare Isa 31:1; Hos 14:4).
Therefore shall ye flee - You shall fly before your enemies; you shall be defeated and scattered.
We will ride upon the swift - That is, upon fleet horses or coursers. Arabia was celebrated, and is still, for producing fleet coursers, and the same was formerly true of Egypt (see the note at Isa 2:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:16: for we will: Isa 5:26-30, Isa 10:28-32, Isa 31:1; Deu 28:25; Kg2 25:5; Psa 33:17, Psa 147:10; Jer 52:7; Amo 2:14-16, Amo 9:1; Mic 1:13
therefore: Deu 28:49; Jer 4:13; Lam 4:19; Hab 1:8
Geneva 1599
30:16 But ye said, No; for we will flee upon (o) horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift.
(o) We will trust to escape by our horses.
John Gill
30:16 But ye said, No, for we will flee upon horses,.... Hither and thither to get help and assistance; go down to Egypt for it on them, or thither for them, as some render it; and then face the enemy, and, if we can not conquer him, will flee from him, and so provide for our safety; this is man's way of salvation, as opposed to God's way; see Hos 1:7 or this may design their fleeing on horses and camels with their riches into Egypt, both for the security of them and their persons, Is 30:6,
therefore shall ye flee; on horses from the enemy, and be pursued and taken by him; this was fulfilled long after, when the city was taken by the Chaldeans; see 4Kings 25:4,
and, We will ride upon the swift; horses or camels, to the swiftness of which they trusted, and doubted not to get off safe, but would find themselves mistaken:
therefore shall they that pursue you be swift; yea, swifter than the horses and camels they rode on, and overtake them, and either put them to death, or carry them captive. The Chaldeans are represented as very swift, Jer 4:13.
Robert Jamieson, A. R. Fausset and David Brown
30:16 flee--not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Is 31:1). This was expressly against the Mosaic law (Deut 17:16; see on Is 2:7; Hos 14:3).
shall . . . flee--literally, "before your enemies"; their sin and its punishment correspond.
30:1730:17: Զի ՚ի միոջէ՛ բարբառոյ հազա՛րք փախիցեն, եւ ՚ի բարբառո՛յ հնգից բազո՛ւմք փախիցեն. մինչեւ մնասջիք իբրեւ զձո՛ղ ցցեալ ՚ի վերայ լերին, եւ իբրեւ զկոթո՛ղ կանգնեալ ՚ի վերայ բլրոց[9922]։ [9922] Ոմանք. Ցցեալ ՚ի լերին... ՚ի վերայ բլրոյ։
17 քանզի մէկի աղաղակից հազարը պիտի փախչի, հինգի աղաղակից՝ տասը հազարը, մինչեւ որ մնաք լերան վրայ ցցուած ձողի նման եւ կամ ինչպէս բլրի վրայ կանգնեցուած քարակոթող:
17 Մէկուն սպառնալիքովը՝ հազարնիդ, Հինգին սպառնալիքովը ամէնքդ պիտի փախչիք. Մինչեւ որ լերան գլուխը սիւնի պէս Ու բլուրին վրայ նշանի պէս լքուիք։
Զի ի միոջէ բարբառոյ հազարք փախիցեն, եւ ի բարբառոյ հնգից բազումք փախիցեն. մինչեւ մնասջիք իբրեւ զձող ցցեալ ի վերայ լերին, եւ իբրեւ զկոթող կանգնեալ ի վերայ բլրոյ:

30:17: Զի ՚ի միոջէ՛ բարբառոյ հազա՛րք փախիցեն, եւ ՚ի բարբառո՛յ հնգից բազո՛ւմք փախիցեն. մինչեւ մնասջիք իբրեւ զձո՛ղ ցցեալ ՚ի վերայ լերին, եւ իբրեւ զկոթո՛ղ կանգնեալ ՚ի վերայ բլրոց[9922]։
[9922] Ոմանք. Ցցեալ ՚ի լերին... ՚ի վերայ բլրոյ։
17 քանզի մէկի աղաղակից հազարը պիտի փախչի, հինգի աղաղակից՝ տասը հազարը, մինչեւ որ մնաք լերան վրայ ցցուած ձողի նման եւ կամ ինչպէս բլրի վրայ կանգնեցուած քարակոթող:
17 Մէկուն սպառնալիքովը՝ հազարնիդ, Հինգին սպառնալիքովը ամէնքդ պիտի փախչիք. Մինչեւ որ լերան գլուխը սիւնի պէս Ու բլուրին վրայ նշանի պէս լքուիք։
zohrab-1805▾ eastern-1994▾ western am▾
30:1730:17 От угрозы одного {побежит} тысяча, от угрозы пятерых побежите так, что остаток ваш будет как веха на вершине горы и как знамя на холме.
30:17 διὰ δια through; because of φωνὴν φωνη voice; sound ἑνὸς εις.1 one; unit φεύξονται φευγω flee χίλιοι χιλιοι thousand καὶ και and; even διὰ δια through; because of φωνὴν φωνη voice; sound πέντε πεντε five φεύξονται φευγω flee πολλοί πολυς much; many ἕως εως till; until ἂν αν perhaps; ever καταλειφθῆτε καταλειπω leave behind; remain ὡς ως.1 as; how ἱστὸς ιστος in; on ὄρους ορος mountain; mount καὶ και and; even ὡς ως.1 as; how σημαίαν σημαια carry; bring ἐπὶ επι in; on βουνοῦ βουνος mound
30:17 אֶ֣לֶף ʔˈelef אֶלֶף thousand אֶחָ֗ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face גַּעֲרַ֣ת gaʕᵃrˈaṯ גְּעָרָה rebuke אֶחָ֔ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from פְּנֵ֛י ppᵊnˈê פָּנֶה face גַּעֲרַ֥ת gaʕᵃrˌaṯ גְּעָרָה rebuke חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five תָּנֻ֑סוּ tānˈusû נוס flee עַ֣ד ʕˈaḏ עַד unto אִם־ ʔim- אִם if נֹותַרְתֶּ֗ם nôṯartˈem יתר remain כַּ ka כְּ as † הַ the תֹּ֨רֶן֙ ttˈōren תֹּרֶן mast עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הָ hā הַ the הָ֔ר hˈār הַר mountain וְ wᵊ וְ and כַ ḵa כְּ as † הַ the נֵּ֖ס nnˌēs נֵס signal עַל־ ʕal- עַל upon הַ ha הַ the גִּבְעָֽה׃ ggivʕˈā גִּבְעָה hill
30:17. mille homines a facie terroris unius et a facie terroris quinque fugietis donec relinquamini quasi malus navis in vertice montis et quasi signum super collemA thousand men shall flee for fear of one: and for fear of five shall you flee, till you be left as the mast of ship on the top of a mountain, and as an ensign upon a hill.
17. One thousand at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
30:17. One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
30:17. A thousand men will flee in terror from the face of one, and you will flee in terror from the face of five, until you who have been left behind are like the mast of a ship at the top of a mountain, or like a sign on a hill.
One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill:

30:17 От угрозы одного {побежит} тысяча, от угрозы пятерых побежите так, что остаток ваш будет как веха на вершине горы и как знамя на холме.
30:17
διὰ δια through; because of
φωνὴν φωνη voice; sound
ἑνὸς εις.1 one; unit
φεύξονται φευγω flee
χίλιοι χιλιοι thousand
καὶ και and; even
διὰ δια through; because of
φωνὴν φωνη voice; sound
πέντε πεντε five
φεύξονται φευγω flee
πολλοί πολυς much; many
ἕως εως till; until
ἂν αν perhaps; ever
καταλειφθῆτε καταλειπω leave behind; remain
ὡς ως.1 as; how
ἱστὸς ιστος in; on
ὄρους ορος mountain; mount
καὶ και and; even
ὡς ως.1 as; how
σημαίαν σημαια carry; bring
ἐπὶ επι in; on
βουνοῦ βουνος mound
30:17
אֶ֣לֶף ʔˈelef אֶלֶף thousand
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
גַּעֲרַ֣ת gaʕᵃrˈaṯ גְּעָרָה rebuke
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
מִ mi מִן from
פְּנֵ֛י ppᵊnˈê פָּנֶה face
גַּעֲרַ֥ת gaʕᵃrˌaṯ גְּעָרָה rebuke
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
תָּנֻ֑סוּ tānˈusû נוס flee
עַ֣ד ʕˈaḏ עַד unto
אִם־ ʔim- אִם if
נֹותַרְתֶּ֗ם nôṯartˈem יתר remain
כַּ ka כְּ as
הַ the
תֹּ֨רֶן֙ ttˈōren תֹּרֶן mast
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הָ הַ the
הָ֔ר hˈār הַר mountain
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
נֵּ֖ס nnˌēs נֵס signal
עַל־ ʕal- עַל upon
הַ ha הַ the
גִּבְעָֽה׃ ggivʕˈā גִּבְעָה hill
30:17. mille homines a facie terroris unius et a facie terroris quinque fugietis donec relinquamini quasi malus navis in vertice montis et quasi signum super collem
A thousand men shall flee for fear of one: and for fear of five shall you flee, till you be left as the mast of ship on the top of a mountain, and as an ensign upon a hill.
30:17. One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
30:17. A thousand men will flee in terror from the face of one, and you will flee in terror from the face of five, until you who have been left behind are like the mast of a ship at the top of a mountain, or like a sign on a hill.
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Adam Clarke: Commentary on the Bible - 1831
30:17: At the rebuke of five shall ye flee "At the rebuke of five, ten thousand of you shall flee" - In the second line of this verse a word is manifestly omitted, which should answer to one thousand in the first: the Septuagint supply πολλοι, רבים rabbim. But the true word is רבבה rebabah, as I am persuaded any one will be convinced, who will compare the following passages with this place: -
"How should one chase a thousand;
And two put ten thousand (רבבה) to flight?"
Deu 32:30.
"And five of you shall chase a hundred;
And a hundred of you shall chase (רבבה) ten thousand."
Lev 26:8.
Albert Barnes: Notes on the Bible - 1834
30:17: One thousand ... - The sense of this is, that you shall be easily alarmed and overcome by those who are inferior in numbers and strength. The number 'one thousand,' is put for a large indefinite number; probably meaning all.
At the rebuke of one - The number one here is put to denote a very small number; a number in the ordinary course of warfare entirely disproportionate to those who would be vanquished. There is probably a reference here to the prediction in Deu 32:30 :
How should one chase a thousand,
And two put ten thousand to flight,
Except their Rock had sold them
And Yahweh had shut them up?
At the rebuke of five - Of a very small number.
Till ye be left as a beacon upon the top of a mountain - The word rendered 'beacon' (תרן toren), (Greek ἱστὸς histos, "a mast"), denotes properly the mast of a ship Isa 33:23; Eze 27:5; then anything resembling a mast, a flagstaff, or a beacon of any kind. It may refer to a staff or mast erected on a promontory to warn sailors, or to be a landmark - as it is not improbable that the masts of ships would be employed for that purpose; or it may refer to a flagstaff, erected on a conspicuous place, to which the nation could rally in time of war. On the sea coasts of America such beacons are often erected. Those which I have seen consist of a pole erected on an eminence or rising ground, with a cask or barrel painted white on the top. The idea seems to be, that of a long pole erected for any purpose, and which was standing alone, stripped of its leaves and branches, and without ornament. So would be the few, solitary, and scattered Jews when driven before their enemies.
And as an ensign on a hill - (see Isa 5:26, note; Isa 11:12, note). The idea is, that those who should escape would be few in number, and would stand alone, as a beacon in view of all the nations, to admonish them of the justice of God, and the truth of his threatening - like an ensign floating on a hill that can be seen from afar. What a striking description is this of the condition of the Jews in our times, and indeed in all ages since their dispersion! Their strength, and influence, and power as a people are gone. They stand as beacons to warn the nations of the evils of a want of confidence in God, and of his justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:17: thousand: Lev 26:8, Lev 26:36; Deu 28:25, Deu 32:30; Jos 23:10; Pro 28:1; Jer 37:10
till ye: Isa 1:7, Isa 1:8, Isa 37:3, Isa 37:4; Neh 1:2, Neh 1:3; Zep 3:12; Zac 13:8, Zac 13:9; Mat 24:21, Mat 24:22
a beacon: or, a tree bereft of branches, or, boughs, or a mast, Isa 6:13, Isa 27:11; Joh 15:2-6; Rom 11:17
Geneva 1599
30:17 One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the (p) top of a mountain, and as an ensign on an hill.
(p) Whereas all the trees are cut down save two or three to make masts.
John Gill
30:17 One thousand shall flee at the rebuke of one,.... A troop of horse, consisting of a thousand men, shall flee upon the attack and onset of a single person, so dispirited should they be, and so possessed of the fear of the enemy; what was promised to them with respect to their enemies is here turned against them, Lev 26:7,
at the rebuke of five shall ye flee; being attacked by a very small number, the whole army should run away: this denotes with what ease they should be routed, and put to flight; and is to be understood, not of what would be at the present time, but of what should come to pass hereafter, when the Chaldean army should come against them;
till ye be left as a beacon upon the top of a mountain; or, "as the mast of a ship", so the Septuagint and other versions. Jarchi says it signifies a high tree, or tall piece of wood fixed in the earth, like a ship's mast (p), set up to give warning of an enemy's approach, and when, and where, sometimes fires used to be kindled; hence the Targum is,
"till ye are left as a burning torch on the top of a mountain.''
The Syriac version renders it, "as a wild ass", solitary and alone:
and as an ensign on a hill; erected as a trophy of victory. The design of the metaphors is to show that there should be few that should escape falling into the enemy's hand, here and there one, that should he scattered about, and be very thin, as beacons and signs are, and should be warnings to others of pursuing the same foolish and sinful methods and practices.
(p) So Ben Melech says, it is a high piece of wood in a ship, on which they hang an ensign or flag; and so he interprets the ensign in the next clause of a veil, so called, because they lift it up upon the mast.
John Wesley
30:17 'Till - 'Till you be destroyed, and but a few of you left.
Robert Jamieson, A. R. Fausset and David Brown
30:17 One thousand--A thousand at once, or, "As one man" [MAURER].
rebuke--the battle cry.
shall ye--at the rebuke of five shall ye, namely, all (in contrast to the "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff" [G. V. SMITH], or "a banner on a hill" (Is 5:26; Is 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. GESENIUS (from Lev 26:8; Deut 32:30) arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee."
30:1830:18: Եւ դարձեալ կանխեսցէ Աստուած գթալ ՚ի ձեզ, եւ վասն այսորիկ բարձրասցի ողորմել ձեզ. զի դատաւոր Տէր Աստուած մե՛ր է։ Երանի՛ ամենեցուն ոյք սպասեն նմա[9923]։ [9923] Ոմանք. Եւ վասն այնորիկ բարձ՛՛։
18 Սակայն շուտով Աստուած նորից գթալու է ձեզ, վեր է կենալու, որպէսզի ողորմի ձեզ: Տէր Աստուած մեր դատաւորն է: Երանի՜ բոլոր նրանց, ովքեր սպասում են նրան,
18 Բայց Տէրը պիտի սպասէ, որպէս զի ձեզի գթութիւն ընէ Ու պիտի բարձրանայ, որպէս զի ձեզի ողորմի. Քանզի Տէրը արդար Աստուած մըն է։Երանի՜ այն ամենուն, որ անոր կը սպասեն։
Եւ դարձեալ կանխեսցէ [433]Աստուած գթալ ի ձեզ, եւ վասն այսորիկ բարձրասցի ողորմել ձեզ. զի [434]դատաւոր Տէր Աստուած մեր է``, երանի ամենեցուն ոյք սպասեն նմա:

30:18: Եւ դարձեալ կանխեսցէ Աստուած գթալ ՚ի ձեզ, եւ վասն այսորիկ բարձրասցի ողորմել ձեզ. զի դատաւոր Տէր Աստուած մե՛ր է։ Երանի՛ ամենեցուն ոյք սպասեն նմա[9923]։
[9923] Ոմանք. Եւ վասն այնորիկ բարձ՛՛։
18 Սակայն շուտով Աստուած նորից գթալու է ձեզ, վեր է կենալու, որպէսզի ողորմի ձեզ: Տէր Աստուած մեր դատաւորն է: Երանի՜ բոլոր նրանց, ովքեր սպասում են նրան,
18 Բայց Տէրը պիտի սպասէ, որպէս զի ձեզի գթութիւն ընէ Ու պիտի բարձրանայ, որպէս զի ձեզի ողորմի. Քանզի Տէրը արդար Աստուած մըն է։Երանի՜ այն ամենուն, որ անոր կը սպասեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:1830:18 И потому Господь медлит, чтобы помиловать вас, и потому еще удерживается, чтобы сжалиться над вами; ибо Господь есть Бог правды: блаженны все уповающие на Него!
30:18 καὶ και and; even πάλιν παλιν again μενεῖ μενω stay; stand fast ὁ ο the θεὸς θεος God τοῦ ο the οἰκτιρῆσαι οικτειρω have compassion ὑμᾶς υμας you καὶ και and; even διὰ δια through; because of τοῦτο ουτος this; he ὑψωθήσεται υψοω elevate; lift up τοῦ ο the ἐλεῆσαι ελεεω show mercy; have mercy on ὑμᾶς υμας you διότι διοτι because; that κριτὴς κριτης judge κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐστιν ειμι be καὶ και and; even ποῦ που.1 where? καταλείψετε καταλειπω leave behind; remain τὴν ο the δόξαν δοξα glory ὑμῶν υμων your μακάριοι μακαριος blessed; prosperous οἱ ο the ἐμμένοντες εμμενω abide ἐν εν in αὐτῷ αυτος he; him
30:18 וְ wᵊ וְ and לָכֵ֞ן lāḵˈēn לָכֵן therefore יְחַכֶּ֤ה yᵊḥakkˈeh חכה wait יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לַֽ lˈa לְ to חֲנַנְכֶ֔ם ḥᵃnanᵊḵˈem חנן favour וְ wᵊ וְ and לָכֵ֥ן lāḵˌēn לָכֵן therefore יָר֖וּם yārˌûm רום be high לְ lᵊ לְ to רַֽחֶמְכֶ֑ם rˈaḥemᵊḵˈem רחם have compassion כִּֽי־ kˈî- כִּי that אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אַשְׁרֵ֖י ʔašrˌê אֶשֶׁר happiness כָּל־ kol- כֹּל whole חֹ֥וכֵי ḥˌôḵê חכה wait לֹֽו׃ ס lˈô . s לְ to
30:18. propterea expectat Dominus ut misereatur vestri et ideo exaltabitur parcens vobis quia Deus iudicii Dominus beati omnes qui expectant eumTherefore the Lord waiteth that he may have mercy on you: and therefore shall he be exalted sparing you: because the Lord is the God of judgment: blessed are all they that wait for him.
18. And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment; blessed are all they that wait for him.
30:18. And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD [is] a God of judgment: blessed [are] all they that wait for him.
30:18. Therefore, the Lord waits, so that he may take pity on you. And therefore, he will be exalted for sparing you. For the Lord is the God of judgment. Blessed are all those who wait for him.
And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD [is] a God of judgment: blessed [are] all they that wait for him:

30:18 И потому Господь медлит, чтобы помиловать вас, и потому еще удерживается, чтобы сжалиться над вами; ибо Господь есть Бог правды: блаженны все уповающие на Него!
30:18
καὶ και and; even
πάλιν παλιν again
μενεῖ μενω stay; stand fast
ο the
θεὸς θεος God
τοῦ ο the
οἰκτιρῆσαι οικτειρω have compassion
ὑμᾶς υμας you
καὶ και and; even
διὰ δια through; because of
τοῦτο ουτος this; he
ὑψωθήσεται υψοω elevate; lift up
τοῦ ο the
ἐλεῆσαι ελεεω show mercy; have mercy on
ὑμᾶς υμας you
διότι διοτι because; that
κριτὴς κριτης judge
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἐστιν ειμι be
καὶ και and; even
ποῦ που.1 where?
καταλείψετε καταλειπω leave behind; remain
τὴν ο the
δόξαν δοξα glory
ὑμῶν υμων your
μακάριοι μακαριος blessed; prosperous
οἱ ο the
ἐμμένοντες εμμενω abide
ἐν εν in
αὐτῷ αυτος he; him
30:18
וְ wᵊ וְ and
לָכֵ֞ן lāḵˈēn לָכֵן therefore
יְחַכֶּ֤ה yᵊḥakkˈeh חכה wait
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לַֽ lˈa לְ to
חֲנַנְכֶ֔ם ḥᵃnanᵊḵˈem חנן favour
וְ wᵊ וְ and
לָכֵ֥ן lāḵˌēn לָכֵן therefore
יָר֖וּם yārˌûm רום be high
לְ lᵊ לְ to
רַֽחֶמְכֶ֑ם rˈaḥemᵊḵˈem רחם have compassion
כִּֽי־ kˈî- כִּי that
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אַשְׁרֵ֖י ʔašrˌê אֶשֶׁר happiness
כָּל־ kol- כֹּל whole
חֹ֥וכֵי ḥˌôḵê חכה wait
לֹֽו׃ ס lˈô . s לְ to
30:18. propterea expectat Dominus ut misereatur vestri et ideo exaltabitur parcens vobis quia Deus iudicii Dominus beati omnes qui expectant eum
Therefore the Lord waiteth that he may have mercy on you: and therefore shall he be exalted sparing you: because the Lord is the God of judgment: blessed are all they that wait for him.
30:18. And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD [is] a God of judgment: blessed [are] all they that wait for him.
30:18. Therefore, the Lord waits, so that he may take pity on you. And therefore, he will be exalted for sparing you. For the Lord is the God of judgment. Blessed are all those who wait for him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-21: И потому Господь медлит... Господь не посылает еще и не скоро пошлет избавление Сиону, потому что справедливость Божественная требует, чтобы виновные иудеи понесли наказание.

Блаженны... Но, с другой стороны, тот, кто возложил свою надежду на Бога, блажен, потому что найдет услышание у Бога во всех своих молитвах.

Народ... т. е. раскаявшиеся иудеи снова населят Иерусалим. Город Божий, след., не будет иметь той печальной участи, какой подверглись Вавилон и Ниневия, навсегда преданные запустению.

Учители твои не будут скрываться, т. е. истинные пророки, которых в Иудее раньше всегда гнали и преследовали, как возмутителей общественного спокойствия (3: Цар 18:17; Ам 7:10; Иер 38:4: и сл.), будут пользоваться уважением в народе.

Позади тебя, т. е. вслед тебе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him. 19 For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. 20 And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: 21 And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. 22 Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. 23 Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. 24 The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan. 25 And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. 26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
The closing words of the foregoing paragraph (You shall be left as a beacon upon a mountain) some understand as a promise that a remnant of them should be reserved as monuments of mercy; and here the prophet tells them what good times should succeed these calamities. Or the first words in this paragraph may be read by way of antithesis, Notwithstanding this, yet will the Lord wait that he may be gracious. The prophet, having shown that those who made Egypt their confidence would be ashamed of it, here shows that those who sat still and made God alone their confidence would have the comfort of it. It is matter of comfort to the people of God, when the times are very bad, that all will be well yet, well with those that fear God, when we say to the wicked, It shall be ill with you.
I. God will be gracious to them and will have mercy on them. This is the foundation of all good. If we find favour with God, and he have mercy upon us, we shall have comfort according to the time that we have been afflicted.
1. The mercy in store for them is very affectingly expressed. (1.) "He will wait to be gracious (v. 18); he will wait till you return to him and seek his face, and then he will be ready to meet you with mercy. He will wait, that he may do it in the best and fittest time, when it will be most for his glory, when it will come to you with the most pleasing surprise. He will continually follow you with his favours, and not let slip any opportunity of being gracious to you." (2.) "He will stir up himself to deliver you, will be exalted, will be raised up out of his holy habitation (Zech. ii. 13), that he may appear for you in more than ordinary instances of power and goodness; and thus he will be exalted, that is, he will glorify his own name. This is what he aims at in having mercy on his people." (3.) He will be very gracious (v. 19), and this in answer to prayer, which makes his kindness doubly kind: "He will be gracious to thee, at the voice of thy cry, the cry of thy necessity, when that is most urgent--the cry of thy prayer, when that is most fervent. When he shall hear it, there needs no more; at the first word he will answer thee, and say, Here I am." Herein he is very gracious indeed. In particular, [1.] Those who were disturbed in the possession of their estates shall again enjoy them quietly. When the danger is over the people shall dwell in Zion, at Jerusalem, as they used to do; they shall dwell safely, free from the fear of evil. [2.] Those who were all in tears shall have cause to rejoice, and shall weep no more; and those who dwell in Zion, the holy city, will find enough there to wipe away tears from their eyes.
2. This is grounded upon two great truths: (1.) That the Lord is a God of judgment; he is both wise and just in all the disposals of his providence, true to his word and tender of his people. If he correct his children, it is with judgment (Jer. x. 24), with moderation and discretion, considering their frame. We think we may safely refer ourselves to a man of judgment; and shall we not commit our way to a God of judgment? (2.) That therefore all those are blessed who wait for him, who not only wait on him with their prayers, but wait for him with their hopes, who will not take any indirect course to extricate themselves out of their straits, or anticipate their deliverance, but patiently expect God's appearances for them in his own way and time. Because God is infinitely wise, those are truly happy who refer their cause to him.
II. They shall not again know the want of the means of grace, v. 20, 21. Here, 1. It is supposed that they might be brought into straits and troubles after this deliverance was wrought for them. It was promised (v. 19), that they should weep no more and that God would be gracious to them; and yet here it is taken for granted that God may give them the bread of adversity and the water of affliction, prisoners' fare (1 Kings xxii. 27), coarse and sorry food, such as the poor use. When one trouble is over we know not how soon another may succeed; and we may have an interest in the favour of God, and such consolations as are sufficient to prohibit weeping, and yet may have bread of adversity given us to eat and water of affliction to drink. Let us therefore not judge of love or hatred by what is before us. 2. It is promised that their eyes should see their teachers, that is, that they should have faithful teachers among them, and should have hearts to regard them and not slight them as they had done; and then they might the better be reconciled to the bread of adversity and the water of affliction. It was a common saying among the old Puritans, Brown bread and the gospel are good fare. A famine of bread is not so great a judgment as a famine of the word of God, Amos viii. 11, 12. It seems that their teachers had been removed into corners (probably being forced to shift for their safety in the reign of Ahaz), but it shall be so no more. Veritas non quærit angulos--Truth seeks no corners for concealment. But the teachers of truth may sometimes be driven into corners for shelter; and it goes ill with the church when it is so, when the woman with her crown of twelve stars is forced to flee into the wilderness (Rev. xii. 6), when the prophets are hidden by fifty in a cave, 1 Kings xviii. 4. But God will find a time to call the teachers out of their corners again, and to replace them in their solemn assemblies, which shall see their own teachers, the eyes of all the synagogue being fastened on them, Luke iv. 20. And it will be the more pleasing because of the restraint they have been for some time under, as light out of darkness, as life from the dead. To all that love God and their own souls this return of faithful teachers out of their corners, especially with a promise that they shall not be removed into corners any more, is the most acceptable part of any deliverance, and has comfort enough in it to sweeten even the bread of adversity and the water of affliction. But this is not all: 3. It is promised that they shall have the benefit, not only of the public ministry, but of private and particular admonition and advice (v. 21): "Thy ears shall hear a word behind thee, calling after thee as a man calls after a traveller that he sees going out of his road." Observe, (1.) Whence this word shall come--from behind thee, from some one whom thou dost not see, but who sees thee. "Thy eyes see thy teachers; but this is a teacher out of sight, it is thy own conscience, which shall now by the grace of God be awakened to do its office." (2.) What the word shall be: "This is the way, walk you in it. When thou art doubting, conscience shall direct thee to the way of duty; when thou art dull and trifling, conscience shall quicken thee in that way." As God has not left himself without witness, so he has not left us without guides to show us our way. (3.) The seasonableness of this word: It shall come when you turn to the right hand or to the left. We are very apt to miss our way; there are turnings on both hands, and those so tracked and seemingly straight that they may easily be mistaken for the right way. There are right-hand and left-hand errors, extremes on each side virtue; the tempter is busy courting us into the by-paths. It is happy then if by the particular counsels of a faithful minister or friend, or the checks of conscience and the strivings of God's Spirit, we be set right and prevented from going wrong. (4.) The success of this word: "It shall not only be spoken, but thy ears shall hear it; whereas God has formerly spoken once, yea, twice, and thou hast not perceived it (Job xxxiii. 14), now thou shalt listen attentively to these secret whispers, and hear them with an obedient ear." If God gives us not only the word, but the hearing ear, not only the means of grace, but a heart to make a good use of those means, we have reason to say, He is very gracious to us, and reason to hope he has yet further mercy in store for us.
III. They shall be cured of their idolatry, shall fall out with their idols, and never be reconciled to them again, v. 22. The deliverance God shall work for them shall convince them that it is their interest, as well as duty, to serve him only; and they shall own that, as their trouble was brought upon them for their idolatries, so it was removed upon condition that they should not return to them. This is also the good effect of their seeing their teachers and hearing the word behind them; by this it shall appear that they are the better for the means of grace they enjoy--they shall break off from their best-beloved sin. Observe, 1. How foolishly mad they had formerly been upon their idols, in the day of their apostasy. Idolaters are said to be mad upon their idols (Jer. l. 38), doatingly fond of them. They had graven images of silver, and molten images of gold, and, though gold needs no painting, they had coverings and ornaments on these; they spared no cost in doing honour to their idols. 2. How wisely mad (if I may so speak) they now were at their idols, what a holy indignation they conceived against them in the day of their repentance. They not only degraded their images, but defaced them, not only defaced them, but defiled them; they not only spoiled the shape of them, but in a pious fury threw away the gold and silver they were made of, though otherwise valuable and convertible to a good use. They could not find in their hearts to make any vessel of honour of them. The rich clothes wherewith their images were dressed up they cast away as a filthy cloth which rendered those that touched it unclean until the evening, Lev. xv. 23. Note, To all true penitents sin has become very odious; they loathe it, and loathe themselves because of it; they cast it away to the dunghill, the fittest place for it, nay, to the cross, for they crucify the flesh; their cry against it is, Crucify it, crucify it. They say unto it, Abi hinc in malam rem--Get thee hence. They are resolved never to harbour it any more. They put as far from as they can all the occasions of sin and temptations to it, though they are as a right eye or a right hand, and protest against it as Ephraim did (Hos. xiv. 8), What have I to do any more with idols? Probably this was fulfilled in many particular persons, who, by the deliverance of Jerusalem from Sennacherib's army, were convinced of the folly of their idolatry and forsook it. It was fulfilled in the body of the Jewish nation at their return from their captivity in Babylon, for they abhorred idols ever after; and it is accomplished daily in the conversion of souls, by the power of divine grace, from spiritual idolatry to the fear and love of God. Those that join themselves to the Lord must abandon every sin, and say unto it, Get thee hence.
IV. God will then give them plenty of all good things. When he gives them their teachers, and they give him their hearts, so that they begin to seek the kingdom of God and the righteousness thereof, then all other things shall be added to them Matt. vi. 33. And when the people are brought to praise God then shall the earth yield her increase, and with it God, even our own God, shall bless us, Ps. lxvii. 5, 6. So it follows here: "When you shall have abandoned your idols, then shall God give the rain of your seed," v. 23. When we return to God in a way of duty he will meet us with his favours. 1. God will give you rain of your seed, rain to water the seed you sow, just at the time that it calls for it, as much as it needs and no more. Observe, How man's industry and God's blessing concur to the good things we enjoy relating to the life that now is: Thou shalt sow the ground, that is thy part, and then God will give the rain of thy seed, that is his part. It is so in spiritual fruit; we must take pains with our hearts and then wait on God for his grace. 2. The increase of the earth shall be rich and good, and every thing the best of the kind; it shall be fat and fat, very fat and very good, fat and plenteous (so we read it), good and enough of it. Your land shall be Canaan indeed; it was remarkably so after the defeat of Sennacherib, by the special blessing of God, ch. xxxvii. 30. God would thus repair the losses they sustained by that devastation. 3. Not only the tillage, but the pasture-ground should be remarkably fruitful: The cattle shall feed in large pastures; those that are at grass shall have room enough, and the oxen and asses that are kept up for use, to ear the ground, which must be the better fed for their being worked, shall eat clean provender. The corn shall not be given them in the chaff as usual, to make it go the further, but they shall have good clean corn fit for man's use, being winnowed with the fan. The brute-creatures shall share in the abundance; it is fit they should, for they groan under the burden of the curse which man's sin has brought upon the earth. 4. Even the tops of the mountains, that used to be barren, shall be so well watered with the rain of heaven that there shall be rivers and streams there, and running down thence to the valleys (v. 25), and this in the day of the great slaughter that should be made by the angel in the camp of the Assyrians, when the towers and batteries they had erected for the carrying on of the siege of Jerusalem, the army being slain, should fall of course. It is probable that this was fulfilled in the letter of it, and that about the same time that that army was cut off there were extraordinary rains in mercy to the land.
V. The effect of all this should be extraordinary comfort and joy to the people of God, v. 26. Light shall increase; that is, knowledge shall increase (when the prophecies are accomplished they shall be fully understood) or rather triumph shall: the light of the joy that is sown for the righteous shall now come up with a great increase. The light of the moon shall become as bright and as strong as that of the sun, and that of the sun shall increase proportionably and be as the light of seven days; every one shall be much more cheerful and appear much more pleasant than usual. There shall be a high spring-tide of joy in Judah and Jerusalem, upon occasion of the ruin of the Assyrian army, when the Lord binds up the breach of his people, not only saves them from being further wounded, but heals the wounds that have been given them by this invasion and makes up all their losses. The great distress they were reduced to, their despair of relief, and the suddenness of their deliverance, would much augment their joy. This is not unfitly applied by many to the light which the gospel brought into the world to those that sat in darkness, which has far exceeded the Old-Testament light as that of the sun does that of the moon, and which proclaims healing to the broken-hearted, and the binding up of their wounds.
Adam Clarke: Commentary on the Bible - 1831
30:18: And therefore will he be exalted "Even for this shall he expect in silence" - For ירום yarum, he shall be exalted, which belongs not to this place, Houbigant reads ידום yadum, he shall be silent: and so it seems to be in a MS. Another MS. instead of it reads ישוב yashub, he shall return. The mistakes occasioned by the similitude of the letters ד daleth and ר resh are very frequent, as the reader may have already observed.
Albert Barnes: Notes on the Bible - 1834
30:18: And therefore - The sense of the words rendered 'and therefore,' may be better expressed by the phrase, 'yet moreover,' meaning, that notwithstanding their sins, and the necessity of punishing them, Yahweh would be longsuffering, and would yet bring the nation to repentance.
And therefore will he be exalted - Lowth renders this in accordance with a conjecture of Houbigant, 'Shall he expect in silence, by reading ידוּם yâ dû m instead of ירוּם yâ rû m. But there is no authority for this except a single MS. Rosenmuller supposes it means, in accordance with the interpretation of Jarchi, that he would delay, that is, that his mercy would be "long" or his judgment remote. But the sense seems to be, that God would be so forbearing that his character would be "exalted," that is, that people would have more elevated conceptions of his truth, mercy, and faithfulness.
For the Lord is a God of judgment - He will do what is right. He will spare the nation still; and yet establish among them the true religion, and they shall flourish.
Blessed are all they that wait for him - This seems to have been recorded to encourage them, when the threatened calamities should come upon them, to put their confidence in God, and to trust that he would yet appear and restore the nation to himself. This verse is the commencement of the annunciation of the blessings which should yet be conferred on them. The description of these blessings is continued to Isa 30:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:18: therefore: Isa 55:8; Exo 34:6; Hos 2:14; Rom 5:20, Rom 9:15-18
wait: Isa 18:4, Isa 57:17, Isa 57:18; Jer 31:18-20; Hos 5:15, Hos 6:1, Hos 6:2, Hos 11:8, Hos 11:9; Jon 3:4-10; Mat 15:22-28; Luk 15:20; Rom 9:22; Pe2 3:9, Pe2 3:15
will he be: Isa 33:10-12; Psa 46:10, Psa 46:11, Psa 76:5-10; Luk 24:26, Luk 24:27; Act 2:33-39, Act 5:31; Eph 1:6, Eph 1:20-23
for the Lord: Isa 33:5, Isa 42:1-4; Deu 32:4; Sa1 2:3; Job 35:14; Psa 99:4; Jer 10:24, Jer 10:25; Mic 7:18-20; Mal 2:17; Rom 2:2-10; Eph 1:8
blessed: Isa 8:17, Isa 25:9, Isa 26:7, Isa 26:8, Isa 40:31; Psa 2:12, Psa 27:14, Psa 28:6, Psa 28:7, Psa 34:8, Psa 40:1-3; Psa 62:1, Psa 62:2, Psa 62:5-8, Psa 84:12; Pro 16:20; Jer 17:7; Lam 3:25, Lam 3:26; Mic 7:7-9; Luk 2:25; Rom 8:25-28; Jam 5:11
Carl Friedrich Keil and Franz Delitzsch
30:18
The prophet now proceeds with ולכן, to which we cannot give any other meaning than et propterea, which it has everywhere else. The thought of the prophet is the perpetually recurring one, that Israel would have to be reduced to a small remnant before Jehovah would cease from His wrath. "And therefore will Jehovah wait till He inclines towards you, and therefore will He withdraw Himself on high till He has mercy upon you; for Jehovah is a God of right, salvation to those who wait for Him." In other places lâkhēn (therefore) deduces the punishment from the sin; here it infers, from the nature of the punishment, the long continuance of the divine wrath. Chikkâh, to wait, connected as it is here with Lamed, has at least the idea, if not the actual signification, of delay (as in 4Kings 9:3; compare Job 32:4). This helps to determine the sense of yârūm, which does not mean, He will show Himself exalted as a judge, that through judgment He may render it possible to have mercy upon you (which is too far-fetched a meaning); but, He will raise Himself up, so as to be far away (cf., Num 16:45, "Get you up from among this congregation;" and Ps 10:5, mârōm = "far above," as far as heaven, out of his sight), that thus (after having for a long time withdrawn His gracious presence; cf., Hos 5:6) He may bestow His mercy upon you. A dark prospect, but only alarming to unbelievers. The salvation at the remotest end of the future belongs to believers even now. This is affirmed in the word 'ashrē (blessed), which recalls Ps 2:12. The prophet uses châkhâh in a very significant double sense here, just as he did nuus a short time before. Jehovah is waiting for the time when He can show His favour once more, and blessed are they who meet His waiting with their own waiting.
Geneva 1599
30:18 And therefore will the LORD wait, that he may be (q) gracious to you, and therefore will he be exalted, that he may have mercy upon you: for the LORD [is] a God of
(r) judgment: blessed [are] all they that wait for him.
(q) He commends the great mercies of God, who with patience waits to call sinners to repentance.
(r) Not only in punishing but in using moderation in the same, as in (Jer 10:24, Jer 30:11).
John Gill
30:18 And therefore will the Lord wait, that he may be gracious unto you,.... Or "yet" (q), or "nevertheless" though such an utter destruction shall be made, there are a few that the Lord has a good will unto, and therefore waits till the set time comes to arise and have mercy on them; he has taken up thoughts and resolutions of grace and favour concerning them, and has fixed the time when he will show it; and he is, as it were, panting and longing after it, as the word (r) used signifies, as some have observed, until it is up; he waits for the fittest and most proper time to show mercy; when things are brought to the worst, to the greatest extremity, and when his people are brought to a sense of their danger, and of their sins, and to repentance for them, and to see their need of his help and salvation, and to implore it, and to depend upon him for it; then, in the mount of difficulty, and in the most seasonable time, does the Lord appear; and hereby the mercy is the sweeter to them, and his grace is the more magnified towards them: so he waits to be gracious to his people in conversion; he is gracious before; he is of a gracious disposition; he is inclined, nay, resolved, to show favour to them; yea, he has done various acts of grace before, such as their election in Christ, the provision of a Saviour for them in the covenant, putting all grace into his hands for them, the redemption of them by him, and the adoption of them into his family; but in conversion there is an open exhibition and display of the grace of God; much grace is then shown in applying pardoning grace, a justifying righteousness, and salvation by Christ unto them; by many love visits, and by opening the treasures of his grace unto them, as well as by implanting much grace in them, as faith, hope, love, and every other: now there is a fixed time for all this; and, until that time comes, the Lord waits to be gracious; this is his longsuffering towards his elect, which issues in their salvation; he does not cut them off in their sins; he bears much and long with them, and, as it were, longs till the time comes to unbosom himself to them, and bestow his favours on them; and so, after conversion, he waits and observes the fittest time to deliver them out of afflictions, temptations, &c.
and therefore will he be exalted, that he may have mercy upon you; or, "will exalt himself" (s); raise up himself, who seemed to be asleep, and careless of his people, and rise up against their enemies, and in defence of them, which is showing mercy to them; or be exalted on his throne of grace, that he may give, and they may find, grace and mercy to help them in time of need: or, "he will exalt", or "lift up"; that is, his Son; so he was lifted up on the cross, that his people might be drawn after him, and saved by him; and he has also exalted him at his right hand to be a Prince and a Saviour, to give repentance unto Israel and forgiveness of sins; and he is now lifted up as the serpent on the pole in the ministry of the word, that whosoever believes in him should have everlasting life; so that these exaltations, or lifting up, are in order to have mercy; and his waiting to be gracious is by the Jews (t) interpreted of his desire after the Messiah's coming, and his waiting for that: or, "he will be exalted, in", or "by, having mercy on you" (u); the glory of God is displayed in showing mercy to his people; they are engaged and influenced hereby to glorify God for his mercy, both in things temporal and spiritual. The word in the Arabic language, as Schultens observes (w), signifies to "desire" (x); and this will make the words run smoothly in agreement with the former; "and therefore", or "nevertheless, will he desire to have mercy on you"; which denotes the Lord's good will to his people, and how much his heart, and the desires of it, are towards them:
for the Lord is a God of judgment; or, "though he is a God of judgment" (y), of strict justice, judges in the earth, and will judge the world in righteousness; see Mal 2:17 his grace, mercy, and justice, agree together, in redemption justification, pardon of sin, and salvation: or of moderation, clemency, and grace to correct his people; he corrects them not in wrath and hot displeasure, but in judgment, in a tender and fatherly way and manner, Jer 10:24 and he is a God of "discretion", Ps 112:5 of wisdom and knowledge, and does all things after the counsel of his will; he has fixed upon the proper time, and he knows which is the best time, and he waits that time to show grace and mercy to his people:
blessed are all they that wait for him; that do not run here and there for help, and are tumultuous, restless, and impatient, but wait God's own time to do them good; that wait for his gracious presence, and the discoveries of his love, for the performance of his promises, for answers of prayer, for all blessings temporal and spiritual, and for eternal glory and happiness; these are happy persons, all and every one of them; they enjoy much now, and it can not be said, nor conceived, what God has prepared for them hereafter; see Is 49:23.
(q) "nihilominus, tamen"; so Noldius, Ebr. Concord. Part. p. 507. in the same way Gataker. (r) "significat anhelat, vel inhiat", Forerius. (s) "et propterea exaltabit se", Pagninus, Montanus, Vatablus; "elaturus est se", Junius & Tremellius. (t) Gloss, in T. Bab. Sanhedrin, fol. 97. 2. (u) "dum miserabitur vestri"; so some in Vatablus. (w) Animadv. Philolog. in Job. p. 56. (x) "mavit rem", Golius, col. 922. "quaesivit, expetivit, voluit", Castel. col. 3551. (y) "quamvis", so this particle is often used; see Noldius, p. 399.
John Wesley
30:18 Wait - Patiently expect your repentance. Exalted - He will work gloriously. Judgment - Or mercy. That wait - In his way, with faith and patience.
Robert Jamieson, A. R. Fausset and David Brown
30:18 therefore--on account of your wicked perverseness (Is 30:1-2, Is 30:9, Is 30:15-16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Is 30:13-14, Is 30:17) [MAURER]. Or, "Yet therefore" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [GESENIUS].
be exalted--Men will have more elevated views of God's mercy; or else, "He will rise up to pity you" [G. V. SMITH]. Or (taking the previous clause as MAURER, "Therefore Jehovah will delay" in punishing you, "in order that He may be gracious to you," if ye repent), He will be far removed from you (so in Ps 10:5, far above out sight); that is, He will not immediately descend to punish, "in order that He may have mercy," &c.
judgment--justice; faithfulness to His covenant.
wait--compare Is 30:15, wait, namely, for His times of having mercy.
30:1930:19: Զի ժողովուրդ սուրբ ՚ի Սիոն բնակեսցէ. եւ Երուսաղէմ լալով ելաց՝ եթէ ողորմեա՛ց ինձ. ողորմեսցի՛ քեզ. ձայնի աղաղակի քում իբրեւ ետես՝ եւ լուաւ քեզ[9924]։ [9924] Ոմանք յաւելուածով այսպէս ունին. Եւ Երուսաղէմ լալով ո՞չ ելաց թէ ողոր՛՛... ողորմեսցի քեզ, եւ լուիցէ ձայնի աղա՛՛։
19 որովհետեւ արդար ժողովուրդը պիտի բնակուի Սիոնում: Եւ Երուսաղէմը լալով պիտի պաղատի, թէ՝ ողորմի՛ր ինձ: Պիտի ողորմի քեզ, պիտի գթայ քո ձայնին ու աղաղակին, հէնց որ տեսնի ու լսի քեզ:
19 Ահա ո՛վ ժողովուրդ, որ Երուսաղէմի մէջ, Սիօնի վրայ կը բնակիս, Ա՛լ բնաւ պիտի չլաս։Քու աղաղակիդ ձայնը լսածին պէս շուտով քեզի պիտի ողորմի Եւ քեզի պատասխան պիտի տայ։
Զի ժողովուրդ [435]սուրբ ի Սիոն, բնակեսցէ [436]եւ Երուսաղէմ լալով ելաց, եթէ` Ողորմեաց ինձ.`` ողորմեսցի քեզ` ձայնի աղաղակի քում, [437]իբրեւ ետես` եւ լուաւ քեզ:

30:19: Զի ժողովուրդ սուրբ ՚ի Սիոն բնակեսցէ. եւ Երուսաղէմ լալով ելաց՝ եթէ ողորմեա՛ց ինձ. ողորմեսցի՛ քեզ. ձայնի աղաղակի քում իբրեւ ետես՝ եւ լուաւ քեզ[9924]։
[9924] Ոմանք յաւելուածով այսպէս ունին. Եւ Երուսաղէմ լալով ո՞չ ելաց թէ ողոր՛՛... ողորմեսցի քեզ, եւ լուիցէ ձայնի աղա՛՛։
19 որովհետեւ արդար ժողովուրդը պիտի բնակուի Սիոնում: Եւ Երուսաղէմը լալով պիտի պաղատի, թէ՝ ողորմի՛ր ինձ: Պիտի ողորմի քեզ, պիտի գթայ քո ձայնին ու աղաղակին, հէնց որ տեսնի ու լսի քեզ:
19 Ահա ո՛վ ժողովուրդ, որ Երուսաղէմի մէջ, Սիօնի վրայ կը բնակիս, Ա՛լ բնաւ պիտի չլաս։Քու աղաղակիդ ձայնը լսածին պէս շուտով քեզի պիտի ողորմի Եւ քեզի պատասխան պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1930:19 Народ будет жить на Сионе в Иерусалиме; ты не будешь много плакать, Он помилует тебя, по голосу вопля твоего, и как только услышит его, ответит тебе.
30:19 διότι διοτι because; that λαὸς λαος populace; population ἅγιος αγιος holy ἐν εν in Σιων σιων Siōn; Sion οἰκήσει οικεω dwell καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem κλαυθμῷ κλαυθμος weeping ἔκλαυσεν κλαιω weep; cry ἐλέησόν ελεεω show mercy; have mercy on με με me ἐλεήσει ελεεω show mercy; have mercy on σε σε.1 you τὴν ο the φωνὴν φωνη voice; sound τῆς ο the κραυγῆς κραυγη cry; outcry σου σου of you; your ἡνίκα ηνικα whenever; when εἶδεν οραω view; see ἐπήκουσέν επακουω hear from σου σου of you; your
30:19 כִּי־ kî- כִּי that עַ֛ם ʕˈam עַם people בְּ bᵊ בְּ in צִיֹּ֥ון ṣiyyˌôn צִיֹּון Zion יֵשֵׁ֖ב yēšˌēv ישׁב sit בִּ bi בְּ in ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem בָּכֹ֣ו bāḵˈô בכה weep לֹֽא־ lˈō- לֹא not תִבְכֶּ֗ה ṯivkˈeh בכה weep חָנֹ֤ון ḥānˈôn חנן favour יָחְנְךָ֙ yoḥnᵊḵˌā חנן favour לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound זַעֲקֶ֔ךָ zaʕᵃqˈeḵā זעק cry כְּ kᵊ כְּ as שָׁמְעָתֹ֖ו šomʕāṯˌô שׁמע hear עָנָֽךְ׃ ʕānˈāḵ ענה answer
30:19. populus enim Sion habitabit in Hierusalem plorans nequaquam plorabis miserans miserebitur tui ad vocem clamoris tui statim ut audierit respondebit tibiFor the people of Sion shall dwell in Jerusalem: weeping thou shalt not weep, he will surely have pity on thee: at the voice of thy cry, as soon as he shall hear, he will answer thee.
19. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more; he will surely be gracious unto thee at the voice of thy cry; when he shall hear, he will answer thee.
30:19. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.
30:19. For the people of Zion will live in Jerusalem. Bitterly, you will not weep. Mercifully, he will take pity on you. At the voice of your outcry, as soon as he hears, he will respond to you.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee:

30:19 Народ будет жить на Сионе в Иерусалиме; ты не будешь много плакать, Он помилует тебя, по голосу вопля твоего, и как только услышит его, ответит тебе.
30:19
διότι διοτι because; that
λαὸς λαος populace; population
ἅγιος αγιος holy
ἐν εν in
Σιων σιων Siōn; Sion
οἰκήσει οικεω dwell
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
κλαυθμῷ κλαυθμος weeping
ἔκλαυσεν κλαιω weep; cry
ἐλέησόν ελεεω show mercy; have mercy on
με με me
ἐλεήσει ελεεω show mercy; have mercy on
σε σε.1 you
τὴν ο the
φωνὴν φωνη voice; sound
τῆς ο the
κραυγῆς κραυγη cry; outcry
σου σου of you; your
ἡνίκα ηνικα whenever; when
εἶδεν οραω view; see
ἐπήκουσέν επακουω hear from
σου σου of you; your
30:19
כִּי־ kî- כִּי that
עַ֛ם ʕˈam עַם people
בְּ bᵊ בְּ in
צִיֹּ֥ון ṣiyyˌôn צִיֹּון Zion
יֵשֵׁ֖ב yēšˌēv ישׁב sit
בִּ bi בְּ in
ירֽוּשָׁלִָ֑ם yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
בָּכֹ֣ו bāḵˈô בכה weep
לֹֽא־ lˈō- לֹא not
תִבְכֶּ֗ה ṯivkˈeh בכה weep
חָנֹ֤ון ḥānˈôn חנן favour
יָחְנְךָ֙ yoḥnᵊḵˌā חנן favour
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
זַעֲקֶ֔ךָ zaʕᵃqˈeḵā זעק cry
כְּ kᵊ כְּ as
שָׁמְעָתֹ֖ו šomʕāṯˌô שׁמע hear
עָנָֽךְ׃ ʕānˈāḵ ענה answer
30:19. populus enim Sion habitabit in Hierusalem plorans nequaquam plorabis miserans miserebitur tui ad vocem clamoris tui statim ut audierit respondebit tibi
For the people of Sion shall dwell in Jerusalem: weeping thou shalt not weep, he will surely have pity on thee: at the voice of thy cry, as soon as he shall hear, he will answer thee.
30:19. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee.
30:19. For the people of Zion will live in Jerusalem. Bitterly, you will not weep. Mercifully, he will take pity on you. At the voice of your outcry, as soon as he hears, he will respond to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:19: For the people shall dwell in Zion "When a holy people shall dwell in Sion" - Λαος ἁγιος, Septuagint; עם קדוש am kadosh. The word קדוש dro kadosh, lost out of the text, but happily supplied by the Septuagint, clears up the sense, otherwise extremely obscure. When the rest of the cities of the land were taken by the king of Assyria, Zion was preserved, and all that were in it.
Thou shalt weep no more "Thou shalt implore him with weeping" - The negative particle לא lo is not acknowledged by the Septuagint. It may perhaps have been written by mistake for לו lo, to him, of which there are many examples.
Albert Barnes: Notes on the Bible - 1834
30:19: For the people shall dwell in Zion - (see the note at Isa 1:8). The language here is evidently adapted to a return from the captivity. The whole design of the passage Isa 30:19-26 is to describe a future state of prosperity by images mainly drawn from the idea of temporal enjoyment. The sense is, that in some period subsequent to the calamities that would befall them for their improper reliance on the aid of Egypt Isa 30:16-17, there would be prosperity, peace, and joy in Jerusalem. The order of events, as seen by the prophet in vision, seems to be this. He sees the people threatened with an invasion by Sennacherib. He sees them forget their reliance on God and seek the aid of Egypt. He sees, as a consequence of this, a long series of calamities resulting in the downfall of the republic, the destruction of the city, and the captivity at Babylon. Yet he sees, in the distant prospect, prosperity, happiness, security, piety, the blessing of God, and rich and abundant future mercies resting on his people. That the blessings under the Messiah constitute a part of this "series" of mercies no one can doubt who attentively considers the language in Isa 30:25-26.
Thou shalt weep no more - (see the note at Isa 25:8).
He will be very gracious unto thee at the voice of thy cry - When in your calamities you shall cry unto him for deliverance, he shall hear you, and restore you to your own land. This is in accordance with the statements in Isa 26:8-9 (see the notes at these verses), that in their captivity in Babylon they would seek God.
He will answer thee - (see Jer 29:12-14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:19: dwell: Isa 10:24, Isa 12:6, Isa 46:13, Isa 65:9; Jer 31:6, Jer 31:12, Jer 50:4, Jer 50:5, Jer 50:28, Jer 51:10; Eze 20:40; Eze 37:25-28; Zep 3:14-20; Zac 1:16, Zac 1:17, Zac 2:4-7, Zac 8:3-8; Rom 11:26
thou shalt: Isa 12:3-6, Isa 25:8, Isa 35:10, Isa 40:1, Isa 40:2, Isa 54:6-14, Isa 60:20, Isa 61:1-3, Isa 65:18; Jer 30:12; Jer 31:9; Mic 4:9; Luk 6:21; Rev 5:4, Rev 7:17
he will: Isa 58:9, Isa 65:24; Psa 50:15; Jer 29:11-13, Jer 33:3; Eze 36:37; Mat 7:7-11; Eph 3:20; Jo1 5:14, Jo1 5:15
Carl Friedrich Keil and Franz Delitzsch
30:19
None but such are heirs of the grace that follows the judgment - a people, newly pardoned in response to its cry for help, conducted by faithful teachers in the right way, and renouncing idolatry with disgust. "For a people continues dwelling in Zion, in Jerusalem; thou shalt not weep for ever: He will prove Himself gracious to thee at the sound of thy cry for help; as soon as He hears, He answers thee. And the Lord giveth you bread in penury, and water for your need; and thy teachers will not hide themselves any more, and thine eyes come to see thy teachers. And thine ears will hear words behind thee, saying, 'This is the way, walk ye in it!' whether ye turn to the right hand or to the left. And ye defile the covering of thy graven images of silver, and the clothing of thy molten images of gold; thou wilt scatter them like filthy thing: 'Get out!' thou sayest to it." We do not render Is 30:19, "For O people that dwelleth in Zion, in Jerusalem!" For although the personal pronoun may be omitted after Vav in an apostrophizing connection (Prov 8:5; Joel 2:23), we should certainly expect to find אתּה here. The accent very properly marks these words as forming an independent clause. The apparent tautology in the expression, "in Zion, in Jerusalem," is emphatic and explanatory. The fate of Zion-Jerusalem will not be the same as that of the imperial city (Is 13:20; Is 25:2); for it is the city of Jehovah, which, according to His promise, cannot become an eternally deserted ruin. After this promising declaration, the prophet turns and addresses the people of the future in the people of his own time; bâkhō strengthens the verbal notion with the mark of duration; chânōn with the mark of certainty and fulness. יחנך, with an advanced ŏ, as in Gen 43:29, for יחן. כּ is the shortest expression used to denote simultaneous occurrence; answering and hearing would coincide (shom‛âh, nomen actionis, as in Is 47:9; Is 55:2; Ges. 45, 1b; ‛ânâkh, the pausal form here, as in Jer 23:37). From this lowest stage of response to the penitential cry for help, the promise rises higher and higher. The next stage is that in which Jerusalem is brought into all the distress consequent upon a siege, as threatened by the prophet in Is 29:3-4; the besieged would not be allowed by God to die of starvation, but He would send them the necessary support. The same expression, but very little altered, viz., "to give to eat lechem lachatz ūmayim lachatz," signifies to put any one upon the low rations of a siege or of imprisonment, in 3Kings 22:27 and 2Chron 18:26; but here it is a promise, with the threat kept in the background. צר and לחץ are connected with the absolute nouns לחם and מים, not as adverbial, but as appositional definitions (like תּרעלה יין, "wine which is giddiness," in Ps 60:5; and בּרכּים מים, "water which is knees," i.e., which has the measure of the knees, where birkayim is also in apposition, and not the accusative of measurement): literally, bread which is necessity, and water which is affliction; that is to say, nourishment of which there is extreme need, the very opposite of bread and water in abundance. Umbreit and Drechsler understand this spiritually. But the promise rises as it goes on. There is already an advance, in the fact that the faithful and well-meaning teachers (mōrı̄m) no longer keep themselves hidden because of the hard-heartedness and hatred of the people, as they have done ever since the time of Ahaz (נכנף, a denom.: to withdraw into כּנף, πτέρυξ, the utmost end, the most secret corner; though kânaph in itself signifies to cover or conceal). Israel, when penitent, would once more be able to rejoice in the sight of those whom it longed to have back again. מוריך is a plural, according to the context (on the singular of the previous predicate, see Ges. 147). As the shepherds of the flock, they would follow the people with friendly words of admonition, whilst the people would have their ears open to receive their instruction. תּאמינוּ is here equivalent to תּימינוּ, תּימינוּ. The abominations of idolatry (which continued even in the first years of Hezekiah's reign: Is 31:7; Mic 1:5; Mic 5:11-13; Mic 6:16) would now be regarded as abominations, and put away. Even gold and silver, with which the images that were either carved or cast in inferior metal were overlaid, would be made unclean (see 2 Kings 28:8ff.); that is to say, no use would be made of them. Dâvâh is a shorter expression for kelı̄ dâvâh, the cloth worn by a woman at the monthly period. On zârâh, to dispense - to which dâvâh would be inappropriate if understood of the woman herself, as it is by Luzzatto - compare 4Kings 23:6. With זהבך, the plural used in the general address passes over into the individualizing singular; לו is to be taken as a neuter pointing back to the plunder of idols.
John Gill
30:19 For the people shall dwell in Zion at Jerusalem,.... Or, "for the people of Zion (z) shall dwell in Jerusalem"; those that belonged to the fort of Zion should dwell in Jerusalem, or "abide" there, both they and the inhabitants of it, at least many of them should quietly continue there, waiting the Lord's time to appear for them, and not run here and there, and particularly to Egypt for help or shelter. Seeing there are many things in the following verses which have respect to Gospel times, and best suit with them, this may be understood of the safe and comfortable dwelling of the children of Zion, or regenerate persons, in a Gospel church state, which is often called Jerusalem, both in the Old and New Testament:
thou shalt weep no more; or, "in weeping thou shall not weep" (a); though they had been weeping because of the enemy's invasion of their land, and besieging their city, yet now all tears should be wiped away from their eyes, being delivered from him; this may very well be accommodated to Gospel times:
he will be very gracious unto thee, at the voice of thy cry; these are the words of the prophet, declaring that the Lord would be gracious to his people at the voice of their prayer and supplication to him in their distress, as he was to the voice of Hezekiah's cry and supplication to him:
when he shall hear it, he will answer thee; he always hears the prayers of his people, and he always answers them, sooner or later, in his own time, and in his own way; see Is 65:24.
(z) "polpulus Sion", V. L. Gataker. (a) "plorando non plorabis", Pagninus, Montanus.
John Wesley
30:19 Shall dwell - After a set time, they shall return to Jerusalem, and have a fixed abode. This was in part accomplished upon their return from Babylon; but more fully in the times of the gospel, when many of them were, and the whole body of them shall be brought into Christ's church.
Robert Jamieson, A. R. Fausset and David Brown
30:19 (Is 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa. 30:18-33).
weep no more-- (Is 25:8).
thy cry-- (Is 26:8-9; Jer 29:12-14).
30:2030:20: Եւ տացէ քեզ Տէր հա՛ց նեղութեան՝ եւ ջուր կարօտանաց. եւ ո՛չ եւս մերձեսցին ՚ի քեզ որ մոլորեցուցանէին զքեզ. զի աչք քո տեսցեն ՚ի մոլորեցուցիչսն քո[9925], [9925] Ոմանք. Եւ տացէ ձեզ Տէր հաց։ Յօրինակին. Զաչք քո տես՛՛։
20 Տէրը նեղութեան մէջ քեզ՝ հաց եւ թշուառութեան մէջ ջուր պիտի տայ. էլ քեզ չեն մօտենալու նրանք, ովքեր մոլորեցնում էին քեզ, որովհետեւ աչքերդ բացուելու են քեզ մոլորեցնողների հանդէպ,
20 Թէեւ Տէրը ձեզի նեղութեան հաց ու տառապանքի ջուր տայ, Քու ուսուցիչներդ անգամ մըն ալ պիտի չհեռանան, Հապա քու աչքերդ քու ուսուցիչներդ պիտի տեսնեն։
Եւ տացէ քեզ Տէր հաց նեղութեան եւ ջուր կարօտանաց, եւ ոչ եւս [438]մերձեսցին ի քեզ որ մոլորեցուցանէին զքեզ, զի աչք քո տեսցեն ի մոլորեցուցիչսն`` քո:

30:20: Եւ տացէ քեզ Տէր հա՛ց նեղութեան՝ եւ ջուր կարօտանաց. եւ ո՛չ եւս մերձեսցին ՚ի քեզ որ մոլորեցուցանէին զքեզ. զի աչք քո տեսցեն ՚ի մոլորեցուցիչսն քո[9925],
[9925] Ոմանք. Եւ տացէ ձեզ Տէր հաց։ Յօրինակին. Զաչք քո տես՛՛։
20 Տէրը նեղութեան մէջ քեզ՝ հաց եւ թշուառութեան մէջ ջուր պիտի տայ. էլ քեզ չեն մօտենալու նրանք, ովքեր մոլորեցնում էին քեզ, որովհետեւ աչքերդ բացուելու են քեզ մոլորեցնողների հանդէպ,
20 Թէեւ Տէրը ձեզի նեղութեան հաց ու տառապանքի ջուր տայ, Քու ուսուցիչներդ անգամ մըն ալ պիտի չհեռանան, Հապա քու աչքերդ քու ուսուցիչներդ պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:2030:20 И даст вам Господь хлеб в горести и воду в нужде; и учители твои уже не будут скрываться, и глаза твои будут видеть учителей твоих;
30:20 καὶ και and; even δώσει διδωμι give; deposit κύριος κυριος lord; master ὑμῖν υμιν you ἄρτον αρτος bread; loaves θλίψεως θλιψις pressure καὶ και and; even ὕδωρ υδωρ water στενόν στενος narrow; strait καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not ἐγγίσωσίν εγγιζω get close; near σοι σοι you οἱ ο the πλανῶντές πλαναω mislead; wander σε σε.1 you ὅτι οτι since; that οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ὄψονται οραω view; see τοὺς ο the πλανῶντάς πλαναω mislead; wander σε σε.1 you
30:20 וְ wᵊ וְ and נָתַ֨ן nāṯˌan נתן give לָכֶ֧ם lāḵˈem לְ to אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord לֶ֥חֶם lˌeḥem לֶחֶם bread צָ֖ר ṣˌār צַר narrow וּ û וְ and מַ֣יִם mˈayim מַיִם water לָ֑חַץ lˈāḥaṣ לַחַץ oppression וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִכָּנֵ֥ף yikkānˌēf כנף hide עֹוד֙ ʕôḏ עֹוד duration מֹורֶ֔יךָ môrˈeʸḵā מֹורֶה teacher וְ wᵊ וְ and הָי֥וּ hāyˌû היה be עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye רֹאֹ֥ות rōʔˌôṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] מֹורֶֽיךָ׃ môrˈeʸḵā מֹורֶה teacher
30:20. et dabit vobis Dominus panem artum et aquam brevem et non faciet avolare a te ultra doctorem tuum et erunt oculi tui videntes praeceptorem tuumAnd the Lord will give you spare bread, and short water: and will not cause thy teacher to flee away from thee any more, and thy eyes shall see thy teacher.
20. And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be hidden any more, but thine eyes shall see thy teachers:
30:20. And [though] the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:
30:20. And the Lord will give you thick bread and accessible water. And he will not cause your teacher to fly away from you anymore. And your eyes will behold your instructor.
And [though] the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:

30:20 И даст вам Господь хлеб в горести и воду в нужде; и учители твои уже не будут скрываться, и глаза твои будут видеть учителей твоих;
30:20
καὶ και and; even
δώσει διδωμι give; deposit
κύριος κυριος lord; master
ὑμῖν υμιν you
ἄρτον αρτος bread; loaves
θλίψεως θλιψις pressure
καὶ και and; even
ὕδωρ υδωρ water
στενόν στενος narrow; strait
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
ἐγγίσωσίν εγγιζω get close; near
σοι σοι you
οἱ ο the
πλανῶντές πλαναω mislead; wander
σε σε.1 you
ὅτι οτι since; that
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ὄψονται οραω view; see
τοὺς ο the
πλανῶντάς πλαναω mislead; wander
σε σε.1 you
30:20
וְ wᵊ וְ and
נָתַ֨ן nāṯˌan נתן give
לָכֶ֧ם lāḵˈem לְ to
אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord
לֶ֥חֶם lˌeḥem לֶחֶם bread
צָ֖ר ṣˌār צַר narrow
וּ û וְ and
מַ֣יִם mˈayim מַיִם water
לָ֑חַץ lˈāḥaṣ לַחַץ oppression
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִכָּנֵ֥ף yikkānˌēf כנף hide
עֹוד֙ ʕôḏ עֹוד duration
מֹורֶ֔יךָ môrˈeʸḵā מֹורֶה teacher
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
רֹאֹ֥ות rōʔˌôṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
מֹורֶֽיךָ׃ môrˈeʸḵā מֹורֶה teacher
30:20. et dabit vobis Dominus panem artum et aquam brevem et non faciet avolare a te ultra doctorem tuum et erunt oculi tui videntes praeceptorem tuum
And the Lord will give you spare bread, and short water: and will not cause thy teacher to flee away from thee any more, and thy eyes shall see thy teacher.
30:20. And [though] the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:
30:20. And the Lord will give you thick bread and accessible water. And he will not cause your teacher to fly away from you anymore. And your eyes will behold your instructor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
30:20: Though the Lord "Though Jehovah" - For אדני Adonai, sixteen MSS. and three editions have יהוה Yehovah, many of De Rossi's have the same reading; all my own have יהוה Yehovah.
Albert Barnes: Notes on the Bible - 1834
30:20: And though the Lord give you the bread of adversity - The bread that is eaten in a time of calamity; that is, he would bring upon them sore distress and want.
The water of affliction - Margin, 'Oppression.' That is, water drank in times of affliction and oppression, or in the long and weary days of captivity.
Yet shall not thy teachers - Your public instructors and guides Psa 74:9; Isa 43:27; Dan 12:3; Amo 8:11-12. This refers to "all" those who would be the true guides and teachers of the people of God in subsequent times; and relates, therefore, not only to prophets and pious men whom God would raise up under their own dispensation, but also to all whom he would appoint to communicate his will. It is a promise that the church of God should never want a pious and devoted ministry qualified to make known his will and defend his truth.
Be removed into a corner - The word used here (יכנף yikâ nē p from כנף kâ nap) occurs nowhere else in the Scriptures. It is probably derived from כנף kâ nâ p, "a wing;" and in the Syriac and Chaldee, it means to collect together. The Septuagint renders this, 'And they who deceived thee shall no more come near unto thee.' The Syriac, 'And he (that is, the Lord) shall no more collect thy seducers.' The Chaldee, 'And he shall no more take away his own glory from the house of his sanctuary.' Rosenmuller, in accordance with Schultens, renders it, 'And thy teachers shall no more hide themselves,' referring to the fact that the wing of a fowl furnishes a hiding-place or shelter. This would accord with the general idea that they should not be removed from public view. Lowth, singularly, and without authority from versions or manuscripts, renders it,
'Yet the timely rain shall no more be restrained.'
The general idea is, evidently, that they should be no more taken away; and probably the specific idea is that proposed by Taylor ("Heb. Con."), that thy teachers shall no more, as it were, be winged, or fly away; that is, be removed by flight, or as a flock of birds moving together rapidly on the wing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:20: the bread: Deu 16:3; Kg1 22:27; Ch2 18:26; Psa 30:5, Psa 80:5, Psa 102:9, Psa 127:2; Eze 4:13-17, Eze 24:22, Eze 24:23; Act 14:22
affliction: or, oppression
yet shall: Psa 74:9; Amo 8:11, Amo 8:12; Mat 9:38; Eph 4:11
John Gill
30:20 And though the Lord give you the bread of adversity, and the water of affliction,.... Either at this present time, when the city was besieged by Sennacherib; or when it should be besieged by the Chaldeans, when adversity was their bread, and affliction their water; or when they had only bread and water in their adversity and affliction; or a famine of bread and water, as is common in times of a siege. It may refer to the poor, and mean, and afflicted state of the people of God, in the first times of the Gospel especially:
yet shall not thy teachers be removed into a corner any more; or, "thy rain" (b), as some interpret it; one and the same word signifies both rain and a teacher, because doctrine from the mouth of a teacher drops like rain upon the tender herb, and as showers on the grass; and is to be understood, not merely in a literal sense, of rain, and fruitfulness by it, in opposition to penury and famine for want of it; but of rain of spiritual doctrine; and so the sense is much the same as if it was rendered teachers; that though the people of God should be attended with afflictions, yet they should have spiritual consolation; and though they might have a famine of bread and water, yet not of hearing the word of the Lord; their teachers should not be removed from them, as they had formerly been, perhaps in the time of Ahaz: or "take wing" (c), and fly away from them, as the word signifies, being scared by persecutors; so the prophets in the time of Ahab were forced to fly, and were hid by fifty in a cave. The word here used has in the Arabic language the signification of hiding, as Maimonides (d) from Aben Ganach has observed; and so may be read, "thy teachers shall not be hidden any more"; things being hidden under wings; see Ps 17:8,
but thine eyes shall see thy teachers; in their proper place, doing the work of their office: it denotes not a bare seeing them with their bodily eyes, but a seeing them with pleasure and delight, a wistfully looking at them, and a diligent and attentive observance of what they said. Some understand these teachers of Hezekiah and his princes, as Aben Ezra, Kimchi, and Abendana; others of the priests and prophets in his time, the principal of which was Isaiah; others of the prophets a little before, in, and after the Babylonish captivity; it may be applied to John the Baptist, Christ, and his apostles, and other Gospel ministers. Jarchi interprets it of God himself, who teaches to profit, and who would not hide his face from his people; the Targum, of the Shechinah not removing from the sanctuary, but being seen there; and being in the plural number, may denote all the three Persons.
(b) "pluvia tua", some in Munster, Calvin; so Ben Melech interprets it; and the same in the next clause. (c) "non avolabit", Piscator; "ad verb. alabitur", Forerius. (d) More Nevochim, par. 1. cap. 43. p. 61. So "operuit, sub alis tutatus est", Castel. col. 1760.
Robert Jamieson, A. R. Fausset and David Brown
30:20 Rather, "The Lord will give"; the "though" is not in the original.
bread of adversity--He will not deny you food enough to save you in your adversity (3Kings 22:27; Ps 127:2).
be removed--rather, "hide themselves"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [MAURER]. Contrast with this Ps 74:9; Amos 8:11.
30:2130:21: եւ ականջք քո լուիցեն բանս զհետ մոլորեցուցչացն քոց. որք ասէին եթէ այս է ճանապարհ, եւ գնասցո՛ւք ընդ սա, կամ թէ յա՛ջ կամ թէ յահեակ։
21 եւ ականջներդ քեզ մոլորեցնողների յետեւից լսելու են նրանց ասած խօսքերը, թէ՝ “ Սա է ճանապարհը, այստեղով գնանք”, եւ կամ թէ՝ “ Դէպի ա՛ջ, կամ՝ դէպի ձա՛խ”:
21 Երբ աջ կողմը կամ ձախ կողմը խոտորելու ըլլաս, Քու ականջներդ ետեւէդ խօսք մը պիտի լսեն, որ կ’ըսէ.«Ասիկա է ճամբան, ասկէ քալեցէք»։
եւ ականջք քո լուիցեն բանս [439]զհետ մոլորեցուցչացն քոց. որք ասէին եթէ` Այս է ճանապարհ, եւ գնասցուք ընդ սա, կամ թէ յաջ կամ թէ յահեակ:

30:21: եւ ականջք քո լուիցեն բանս զհետ մոլորեցուցչացն քոց. որք ասէին եթէ այս է ճանապարհ, եւ գնասցո՛ւք ընդ սա, կամ թէ յա՛ջ կամ թէ յահեակ։
21 եւ ականջներդ քեզ մոլորեցնողների յետեւից լսելու են նրանց ասած խօսքերը, թէ՝ “ Սա է ճանապարհը, այստեղով գնանք”, եւ կամ թէ՝ “ Դէպի ա՛ջ, կամ՝ դէպի ձա՛խ”:
21 Երբ աջ կողմը կամ ձախ կողմը խոտորելու ըլլաս, Քու ականջներդ ետեւէդ խօսք մը պիտի լսեն, որ կ’ըսէ.«Ասիկա է ճամբան, ասկէ քալեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2130:21 и уши твои будут слышать слово, говорящее позади тебя: >, если бы вы уклонились направо и если бы вы уклонились налево.
30:21 καὶ και and; even τὰ ο the ὦτά ους ear σου σου of you; your ἀκούσονται ακουω hear τοὺς ο the λόγους λογος word; log τῶν ο the ὀπίσω οπισω in back; after σε σε.1 you πλανησάντων πλαναω mislead; wander οἱ ο the λέγοντες λεγω tell; declare αὕτη ουτος this; he ἡ ο the ὁδός οδος way; journey πορευθῶμεν πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him εἴτε ειτε whether δεξιὰ δεξιος right εἴτε ειτε whether ἀριστερά αριστερος left
30:21 וְ wᵊ וְ and אָזְנֶ֨יךָ֙ ʔoznˈeʸḵā אֹזֶן ear תִּשְׁמַ֣עְנָה tišmˈaʕnā שׁמע hear דָבָ֔ר ḏāvˈār דָּבָר word מֵֽ mˈē מִן from אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say זֶ֤ה zˈeh זֶה this הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way לְכ֣וּ lᵊḵˈû הלך walk בֹ֔ו vˈô בְּ in כִּ֥י kˌî כִּי that תַאֲמִ֖ינוּ ṯaʔᵃmˌînû ימן go to right וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תַשְׂמְאִֽילוּ׃ ṯaśmᵊʔˈîlû שׂמאל turn left
30:21. et aures tuae audient verbum post tergum monentis haec via ambulate in ea neque ad dexteram neque ad sinistramAnd thy ears shall hear the word of one admonishing thee behind thy back: This is the way, walk ye in it: and go not aside neither to the right hand, nor to the left.
21. and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it; when ye turn to the right hand and when e turn to the left.
30:21. And thine ears shall hear a word behind thee, saying, This [is] the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.
30:21. And your ears will listen to the word of one admonishing you behind your back: “This is the way! Walk in it! And do not turn aside, neither to the right, nor to the left.”
And thine ears shall hear a word behind thee, saying, This [is] the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left:

30:21 и уши твои будут слышать слово, говорящее позади тебя: <<вот путь, идите по нему>>, если бы вы уклонились направо и если бы вы уклонились налево.
30:21
καὶ και and; even
τὰ ο the
ὦτά ους ear
σου σου of you; your
ἀκούσονται ακουω hear
τοὺς ο the
λόγους λογος word; log
τῶν ο the
ὀπίσω οπισω in back; after
σε σε.1 you
πλανησάντων πλαναω mislead; wander
οἱ ο the
λέγοντες λεγω tell; declare
αὕτη ουτος this; he
ο the
ὁδός οδος way; journey
πορευθῶμεν πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
εἴτε ειτε whether
δεξιὰ δεξιος right
εἴτε ειτε whether
ἀριστερά αριστερος left
30:21
וְ wᵊ וְ and
אָזְנֶ֨יךָ֙ ʔoznˈeʸḵā אֹזֶן ear
תִּשְׁמַ֣עְנָה tišmˈaʕnā שׁמע hear
דָבָ֔ר ḏāvˈār דָּבָר word
מֵֽ mˈē מִן from
אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
זֶ֤ה zˈeh זֶה this
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
לְכ֣וּ lᵊḵˈû הלך walk
בֹ֔ו vˈô בְּ in
כִּ֥י kˌî כִּי that
תַאֲמִ֖ינוּ ṯaʔᵃmˌînû ימן go to right
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
תַשְׂמְאִֽילוּ׃ ṯaśmᵊʔˈîlû שׂמאל turn left
30:21. et aures tuae audient verbum post tergum monentis haec via ambulate in ea neque ad dexteram neque ad sinistram
And thy ears shall hear the word of one admonishing thee behind thy back: This is the way, walk ye in it: and go not aside neither to the right hand, nor to the left.
30:21. And thine ears shall hear a word behind thee, saying, This [is] the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.
30:21. And your ears will listen to the word of one admonishing you behind your back: “This is the way! Walk in it! And do not turn aside, neither to the right, nor to the left.”
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Adam Clarke: Commentary on the Bible - 1831
30:21: When ye turn to the right hand, and when ye turn to the left "Turn not aside, to the right or to the left" - The Syriac Chaldee, and Vulgate, translate as if, instead of כי־וכי ki-vechi, they read לא־ולא lo-velo.
Albert Barnes: Notes on the Bible - 1834
30:21: And thine ears shall hear a word - A command or admonition. You shall not be left without spiritual guides and directors.
Behind thee - That is, says Vitringa, the voice of conscience, as an "invisible" guide, shall admonish you. The idea, however, seems to be that if they were ignorant of the way, or if they were inclined to err, they should be admonished of the true path which they ought to pursue. The idea is taken either from the practice of teachers who are represented as "following" their pupils and admonishing them if they were in danger of going astray (Grotius; or from shepherds, who are represented as following their flocks, and directing them when they wandered. The Jews understand this voice 'from behind' to be the כל בת bath kol - 'the daughter of the voice;' a divine admonition which they suppose attends the pious. The essential thought is, that they would not be left without a guide and instructor; that, if they were inclined to go astray, they would be recalled to the path of truth and duty. Perhaps there is the idea, also, that the admonition would come from some "invisible" influence, or from some unexpected quarter, as it is often the case that those who are inquiring on the subject of religion receive light from quarters where they least expected, and from sources to which they were not looking. It is also true that the admonitions of Providence, of conscience, and of the Holy Spirit, seem often to come from "behind" us. that is, they "recall" us from the path in which we were going, and restrain us from a course that would be fraught with danger.
When ye turn to the right hand ... - When you shall be in danger of wandering from the direct and straight path. The voice shall recall you, and direct you in the way in which you ought to go.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:21: thine ears: Isa 35:8, Isa 35:9, Isa 42:16, Isa 48:17, Isa 58:11; Psa 25:8, Psa 25:9, Psa 143:8-10; Pro 3:5, Pro 3:6; Jer 6:16; Jo1 2:20, Jo1 2:27
when ye turn to the right: Deu 5:32; Jos 1:7, Jos 23:6; Kg2 22:2; Psa 32:8; Pro 4:27
Geneva 1599
30:21 And thy ears shall hear a word behind thee, saying, This [is] the way, (s) walk ye in it, when ye turn to the right hand, and when ye turn to the left.
(s) God will direct all your ways and appoint you how to go either hither or thither.
John Gill
30:21 And thine ears shall hear a word behind thee,.... Which may be said in reference to the backsliding and declining state of the people, Is 30:11 and is thought by some to be an allusion to schoolmasters, who stand behind their scholars, or at their backs, to guide, teach, and instruct them; and by others to shepherds following their flocks, who, when they observe any of the sheep going out of the way, call them back; or to travellers, who, coming to a place where are several ways, and being at a loss which way to take, and inclining to turn to the right or left, are called to by persons behind them, and directed in the right way. This "voice behind" is by the Jews (e) interpreted of Bath Kol; and by others of the voice of conscience; but it rather intends the Spirit of God, and his grace; though it seems best to understand it of the Scriptures of truth, the word of God, the only rule of faith and practice; the language of which is,
saying, This is the way, walk ye in it; it directs to Christ the way, and who is the only way of life and salvation to be walked in by faith, and to all the lesser paths of duty and doctrine, which to walk in is both pleasant and profitable, and which is the right way; so the Targum paraphrases it,
"this is the right way;''
to which agree the comments of Aben Ezra, Jarchi, and Kimchi; though the Arabic and Syriac versions, following the Septuagint, represent them as the words of seducers, directing to a wrong way: but the words are a promise of being led right, and not a threatening of being led wrong:
when ye turn to the right hand, and when ye turn to the left; through ignorance or inadvertency, through the prevalence of corruption, or force of temptation; and as it is promised there should be such a voice, so they should have ears to hear, their ears erect to attend to what is said, to observe it, and act according to it.
(e) T. Bab. Megilla, fol. 32. 1.
John Wesley
30:21 Shall hear - Thou shalt hear the voice of God's word and spirit. Behind thee - A metaphor borrowed from shepherds, who use to follow their sheep, and recall them when they go out of the way.
Robert Jamieson, A. R. Fausset and David Brown
30:21 word--conscience, guided by the Holy Spirit (Jn 16:13).
30:2230:22: Եւ գարշեցուսցես զկուռսն զարծաթապատս եւ զոսկիապատս. մանրեսցե՛ս զնոսա եւ հոսեսցես իբրեւ զջուր դաշտանաց, եւ իբրեւ զա՛ղբ մերժեսցես զնոսա[9926]։ [9926] Ոմանք. Որպէս ջուր դաշտանաց. եւ իբրեւ զաղբս։
22 Դու պիտի պղծես արծաթապատ եւ ոսկեպատ կուռքերը, պիտի փշրես դրանք եւ թափես ինչպէս դաշտանի ջուր, ինչպէս աղբ՝ պիտի հեռացնես դրանք:
22 Այն ատեն քու քանդակած արծաթ կուռքերուդ ծածկոցները Ու ձուլածոյ ոսկի կուռքերուդ զարդերը պիղծ պիտի համարես, Զանոնք դաշտանի լաթի պէս պիտի նետես։Անոնց ամէն մէկուն պիտի ըսես. «Դո՛ւրս ելիր»։
Եւ գարշեցուսցես զկուռսն զարծաթապատս եւ զոսկիապատս, մանրեսցես զնոսա եւ հոսեսցես իբրեւ զջուր դաշտանաց, եւ իբրեւ զաղբ մերժեսցես զնոսա:

30:22: Եւ գարշեցուսցես զկուռսն զարծաթապատս եւ զոսկիապատս. մանրեսցե՛ս զնոսա եւ հոսեսցես իբրեւ զջուր դաշտանաց, եւ իբրեւ զա՛ղբ մերժեսցես զնոսա[9926]։
[9926] Ոմանք. Որպէս ջուր դաշտանաց. եւ իբրեւ զաղբս։
22 Դու պիտի պղծես արծաթապատ եւ ոսկեպատ կուռքերը, պիտի փշրես դրանք եւ թափես ինչպէս դաշտանի ջուր, ինչպէս աղբ՝ պիտի հեռացնես դրանք:
22 Այն ատեն քու քանդակած արծաթ կուռքերուդ ծածկոցները Ու ձուլածոյ ոսկի կուռքերուդ զարդերը պիղծ պիտի համարես, Զանոնք դաշտանի լաթի պէս պիտի նետես։Անոնց ամէն մէկուն պիտի ըսես. «Դո՛ւրս ելիր»։
zohrab-1805▾ eastern-1994▾ western am▾
30:2230:22 Тогда вы будете считать скверною оклад идолов из серебра твоего и оклад истуканов из золота твоего; ты бросишь их, как нечистоту; ты скажешь им: прочь отсюда.
30:22 καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὰ ο the εἴδωλα ειδωλον idol τὰ ο the περιηργυρωμένα περιαργυροω and; even τὰ ο the περικεχρυσωμένα περιχρυσοω do; make καὶ και and; even λικμήσεις λικμαω winnow ὡς ως.1 as; how ὕδωρ υδωρ water ἀποκαθημένης αποκαθημαι and; even ὡς ως.1 as; how κόπρον κοπρος he; him
30:22 וְ wᵊ וְ and טִמֵּאתֶ֗ם ṭimmēṯˈem טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] צִפּוּי֙ ṣippûy צִפּוּי plating פְּסִילֵ֣י pᵊsîlˈê פָּסִיל idol כַסְפֶּ֔ךָ ḵaspˈeḵā כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲפֻדַּ֖ת ʔᵃfuddˌaṯ אֲפֻדָּה covering מַסֵּכַ֣ת massēḵˈaṯ מַסֵּכָה molten image זְהָבֶ֑ךָ zᵊhāvˈeḵā זָהָב gold תִּזְרֵם֙ tizrˌēm זרה scatter כְּמֹ֣ו kᵊmˈô כְּמֹו like דָוָ֔ה ḏāwˈā דָּוֶה unwell צֵ֖א ṣˌē צֵא dirt תֹּ֥אמַר tˌōmar אמר say לֹֽו׃ lˈô לְ to
30:22. et contaminabis lamminas sculptilium argenti tui et vestimentum conflatilis auri tui et disperges ea sicut inmunditiam menstruatae egredere dices eiAnd thou shalt defile the plates of thy graven things of silver, and the garment of thy molten things of gold, and shalt cast them away as the uncleanness of a menstruous woman. Thou shalt say to it: Get thee hence.
22. And ye shall defile the overlaying of thy graven images of silver, and the plating of thy molten images of gold: thou shalt cast them away as an unclean thing; thou shalt say unto it, Get thee hence.
30:22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.
30:22. And you will defile the plates of your silver graven images and the vestment of your gold molten idols. And you will throw these things away like the uncleanness of a menstruating woman. You will say to it, “Go away!”
Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence:

30:22 Тогда вы будете считать скверною оклад идолов из серебра твоего и оклад истуканов из золота твоего; ты бросишь их, как нечистоту; ты скажешь им: прочь отсюда.
30:22
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὰ ο the
εἴδωλα ειδωλον idol
τὰ ο the
περιηργυρωμένα περιαργυροω and; even
τὰ ο the
περικεχρυσωμένα περιχρυσοω do; make
καὶ και and; even
λικμήσεις λικμαω winnow
ὡς ως.1 as; how
ὕδωρ υδωρ water
ἀποκαθημένης αποκαθημαι and; even
ὡς ως.1 as; how
κόπρον κοπρος he; him
30:22
וְ wᵊ וְ and
טִמֵּאתֶ֗ם ṭimmēṯˈem טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
צִפּוּי֙ ṣippûy צִפּוּי plating
פְּסִילֵ֣י pᵊsîlˈê פָּסִיל idol
כַסְפֶּ֔ךָ ḵaspˈeḵā כֶּסֶף silver
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲפֻדַּ֖ת ʔᵃfuddˌaṯ אֲפֻדָּה covering
מַסֵּכַ֣ת massēḵˈaṯ מַסֵּכָה molten image
זְהָבֶ֑ךָ zᵊhāvˈeḵā זָהָב gold
תִּזְרֵם֙ tizrˌēm זרה scatter
כְּמֹ֣ו kᵊmˈô כְּמֹו like
דָוָ֔ה ḏāwˈā דָּוֶה unwell
צֵ֖א ṣˌē צֵא dirt
תֹּ֥אמַר tˌōmar אמר say
לֹֽו׃ lˈô לְ to
30:22. et contaminabis lamminas sculptilium argenti tui et vestimentum conflatilis auri tui et disperges ea sicut inmunditiam menstruatae egredere dices ei
And thou shalt defile the plates of thy graven things of silver, and the garment of thy molten things of gold, and shalt cast them away as the uncleanness of a menstruous woman. Thou shalt say to it: Get thee hence.
30:22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.
30:22. And you will defile the plates of your silver graven images and the vestment of your gold molten idols. And you will throw these things away like the uncleanness of a menstruating woman. You will say to it, “Go away!”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
22: Иудеи, со временем, откажутся от своих идолов, к которым они раньше были так привязаны.

Оклад идолов. Большею частью идольские изображения делались из дерева (40:19), а потом уже обкладывались тонким слоем золота или золотыми пластинками (ср. Исх 32:20).
Adam Clarke: Commentary on the Bible - 1831
30:22: Ye shall defile "Ye shall treat as defiled" - The very prohibition of Moses, Deu 7:25, only thrown out of the prose into the poetical form: "The graven images of their gods ye shall burn with fire: thou shalt not desire the silver or the gold that is on them; nor take it unto thee, lest thou be snared therein; for it is an abomination to Jehovah thy God."
Albert Barnes: Notes on the Bible - 1834
30:22: Ye shall defile also - That is, you shall regard them as polluted and abominable. This is language which is often used respecting their treatment of the images and altars of idolatry when they became objects of abomination, and when they were induced to abandon them (see Kg2 23:8, Kg2 23:10, Kg2 23:16). It is not improbable that before destroying them they would express their abhorrence of them by some act of polluting or defiling them, as significant of their contempt for the objects of degraded idolatry (see the note at Isa 2:20). The sense of the whole passage is, that the effect of the judgments which God was about to bring upon the nation would be, to turn them from idolatry, to which as a nation they had been signally prone.
The covering - The images of idols were usually made of wood or clay, and overlaid with gold. That gold and silver were used "to plate" them is apparent from Deu 7:25; and the whole process of making them from wood, and then of overlaying them with plates of gold and silver is described with graphic power and severity of irony in Isa 40:19-20; Isa 41:6-7.
Thy graven images of silver - Margin, 'The graven images of thy silver.' Probably the construction in the text is correct, as meaning that the images were not made of entire silver, but of wood or clay, plated with silver.
And the ornament - The golden plates or the covering of the images.
Thy molten images - The word 'molten' refers to those which were made by "casting" (see the notes at Isa 40:19-20).
Thou shalt cast them away - (see the note at Isa 2:20). This would be in accordance with the express direction of Moses; Deu 7:25 : 'The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein, for it is an abomination unto the Lord thy God.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:22: defile: Isa 2:20, Isa 2:21, Isa 17:7, Isa 17:8, Isa 27:9, Isa 31:7; 2Kings 23:4-20; Ch2 31:1, Ch2 34:3-7; Eze 36:31; Mic 5:10-14; Zac 13:2; Rev 19:20
thy graven images of silver: Heb. the graven images of thy silver, Isa 46:6; Exo 32:2-4; Jdg 17:3, Jdg 17:4
cast: Heb. scatter
as a: Lam 1:17; Eze 18:6
Get: Hos 14:8
Geneva 1599
30:22 Ye shall (t) defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a polluted cloth; thou shalt say to it, (u) Be gone from me.
(t) You will cast away your idols which you have made of gold and silver with all that belongs to them, as a most filthy thing and polluted.
(u) Showing that there can be no true repentance, unless both in heart and deed we show ourselves enemies to idolatry.
John Gill
30:22 Ye shall defile also the covering of thy graven images of silver,.... Images made of solid silver, covered with rich and costly garments; or images covered and decorated with plates of silver; see Jer 10:4 these they not only pulled down and defaced, but defiled, to show their contempt and abhorrence of them:
and the ornament of thy molten images of gold; images made of solid gold, covered with an ephod, as the word here used signifies; such an one as the high priest wore, and Micah made for his house of idolatry, Ex 28:6,
thou shall cast them away as a menstruous cloth; which is not only filthy and loathsome, but defiling; whoever touched it were unclean by the law for a while; or as a woman in her monthly courses, who, during that time, was to be separate from her husband, Lev 15:19, &c.; this is used to express the pollution and nauseousness of idols, and of the utter rejection of them:
thou shall say unto it, Get thee hence; Kimchi observes that some say the word signifies "dung; thou shall say to it, thou art dung", and only fit for the dunghill, and to it thou shall go; at the same time cast it out, declaring abhorrence of idols, repentance for worshipping them, and signifying that they would have nothing more to do with them. This shows the efficacy of the word of God when it comes not in word only, but with the power and Spirit of God; it was fulfilled in some measure in Hezekiah's time; see 4Kings 18:4, and after the Babylonish captivity, when the Jews left off idolatry, and never more returned to it; and when the Gospel prevailed in the Roman Pagan empire, and at the time of the Reformation, and will be more largely accomplished when Popery shall be utterly destroyed through the powerful ministration of the Gospel.
John Wesley
30:22 Defile - To shew your contempt of it. Covering - The leaves or plates wherewith their images were frequently covered. Ornament - It was a costly and glorious robe.
Robert Jamieson, A. R. Fausset and David Brown
30:22 covering of . . . images--rather, "images" (formed of wood or potter's clay, and) "covered with silver." Hezekiah, and afterwards Josiah, defiled them (4Kings 23:8, 4Kings 23:10, 4Kings 23:14, 4Kings 23:16; 2Chron 31:1; compare Is 2:20; Deut 7:25).
30:2330:23: Յայնժամ եղիցի անձրեւ սերմանեաց երկրին քում, եւ հա՛ց արդեանց երկրի քոյ եղիցի յագո՛ւրդ եւ ՚ի պարա՛ր. եւ ճարակեսցին խաշինք քո յաւուր յայնմիկ ՚ի տեղւոջ պարարտութեան եւ յանդորրու[9927]. [9927] Օրինակ մի ընդ Ոսկանայ. Յագուրդ եւ ՚ի պարարտ, եւ ճարակեսցին խա՛՛։
23 Այն ժամանակ քո հողի սերմերի համար անձրեւ պիտի լինի, քո հողի հացն ու բերքը պիտի լինեն առատ ու յուռթի, եւ այն օրը քո հօտերը պիտի արածեն փարթամ ու ընդարձակ վայրում:
23 Եւ Տէրը քու սերմանած երկրիդ հունտերուն վրայ՝ անձրեւ Ու երկրի արդիւնքէն հաց պիտի տայ Եւ առատ ու պարարտ պիտի ըլլայ։Այն օրը քու խաշինքդ ընդարձակ արօտի մէջ պիտի ճարակին։
Յայնժամ եղիցի անձրեւ սերմանեաց երկրին քում, եւ հաց արդեանց երկրի քո եղիցի յագուրդ եւ ի պարար. եւ ճարակեսցին խաշինք քո յաւուր յայնմիկ ի տեղւոջ պարարտութեան եւ յանդորրու:

30:23: Յայնժամ եղիցի անձրեւ սերմանեաց երկրին քում, եւ հա՛ց արդեանց երկրի քոյ եղիցի յագո՛ւրդ եւ ՚ի պարա՛ր. եւ ճարակեսցին խաշինք քո յաւուր յայնմիկ ՚ի տեղւոջ պարարտութեան եւ յանդորրու[9927].
[9927] Օրինակ մի ընդ Ոսկանայ. Յագուրդ եւ ՚ի պարարտ, եւ ճարակեսցին խա՛՛։
23 Այն ժամանակ քո հողի սերմերի համար անձրեւ պիտի լինի, քո հողի հացն ու բերքը պիտի լինեն առատ ու յուռթի, եւ այն օրը քո հօտերը պիտի արածեն փարթամ ու ընդարձակ վայրում:
23 Եւ Տէրը քու սերմանած երկրիդ հունտերուն վրայ՝ անձրեւ Ու երկրի արդիւնքէն հաց պիտի տայ Եւ առատ ու պարարտ պիտի ըլլայ։Այն օրը քու խաշինքդ ընդարձակ արօտի մէջ պիտի ճարակին։
zohrab-1805▾ eastern-1994▾ western am▾
30:2330:23 И Он даст дождь на семя твое, которым засеешь поле, и хлеб, плод земли, и он будет обилен и сочен; стада твои в тот день будут пастись на обширных пастбищах.
30:23 τότε τοτε at that ἔσται ειμι be ὁ ο the ὑετὸς υετος rain τῷ ο the σπέρματι σπερμα seed τῆς ο the γῆς γη earth; land σου σου of you; your καὶ και and; even ὁ ο the ἄρτος αρτος bread; loaves τοῦ ο the γενήματος γεννημα spawn; product τῆς ο the γῆς γη earth; land σου σου of you; your ἔσται ειμι be πλησμονὴ πλησμονη repletion; satisfaction καὶ και and; even λιπαρός λιπαρος shiny καὶ και and; even βοσκηθήσεταί βοσκω pasture; feed σου σου of you; your τὰ ο the κτήνη κτηνος livestock; animal τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τόπον τοπος place; locality πίονα πιων and; even εὐρύχωρον ευρυχωρος spacious
30:23 וְ wᵊ וְ and נָתַן֩ nāṯˌan נתן give מְטַ֨ר mᵊṭˌar מָטָר rain זַרְעֲךָ֜ zarʕᵃḵˈā זֶרַע seed אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּזְרַ֣ע tizrˈaʕ זרע sow אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲדָמָ֗ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and לֶ֨חֶם֙ lˈeḥem לֶחֶם bread תְּבוּאַ֣ת tᵊvûʔˈaṯ תְּבוּאָה yield הָֽ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be דָשֵׁ֖ן ḏāšˌēn דָּשֵׁן fat וְ wᵊ וְ and שָׁמֵ֑ן šāmˈēn שָׁמֵן fat יִרְעֶ֥ה yirʕˌeh רעה pasture מִקְנֶ֛יךָ miqnˈeʸḵā מִקְנֶה purchase בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he כַּ֥ר kˌar כַּר pasture נִרְחָֽב׃ nirḥˈāv רחב be wide
30:23. et dabitur pluvia semini tuo ubicumque seminaveris in terra et panis frugum terrae erit uberrimus et pinguis pascetur in possessione tua in die illo agnus spatioseAnd rain shall be given to thy seed, wheresoever thou shalt sow in the land: and the bread of the corn of the land shall be most plentiful, and fat. The lamb in that day shall feed at large in thy possession:
23. And he shall give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the ground, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.
30:23. Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.
30:23. And wherever you sow seed upon the earth, rain will be given to the seed. And bread from the grain of the earth will be very plentiful and full. In that day, the lamb will pasture in the spacious land of your possession.
Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures:

30:23 И Он даст дождь на семя твое, которым засеешь поле, и хлеб, плод земли, и он будет обилен и сочен; стада твои в тот день будут пастись на обширных пастбищах.
30:23
τότε τοτε at that
ἔσται ειμι be
ο the
ὑετὸς υετος rain
τῷ ο the
σπέρματι σπερμα seed
τῆς ο the
γῆς γη earth; land
σου σου of you; your
καὶ και and; even
ο the
ἄρτος αρτος bread; loaves
τοῦ ο the
γενήματος γεννημα spawn; product
τῆς ο the
γῆς γη earth; land
σου σου of you; your
ἔσται ειμι be
πλησμονὴ πλησμονη repletion; satisfaction
καὶ και and; even
λιπαρός λιπαρος shiny
καὶ και and; even
βοσκηθήσεταί βοσκω pasture; feed
σου σου of you; your
τὰ ο the
κτήνη κτηνος livestock; animal
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τόπον τοπος place; locality
πίονα πιων and; even
εὐρύχωρον ευρυχωρος spacious
30:23
וְ wᵊ וְ and
נָתַן֩ nāṯˌan נתן give
מְטַ֨ר mᵊṭˌar מָטָר rain
זַרְעֲךָ֜ zarʕᵃḵˈā זֶרַע seed
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּזְרַ֣ע tizrˈaʕ זרע sow
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲדָמָ֗ה ʔᵃḏāmˈā אֲדָמָה soil
וְ wᵊ וְ and
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
תְּבוּאַ֣ת tᵊvûʔˈaṯ תְּבוּאָה yield
הָֽ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
דָשֵׁ֖ן ḏāšˌēn דָּשֵׁן fat
וְ wᵊ וְ and
שָׁמֵ֑ן šāmˈēn שָׁמֵן fat
יִרְעֶ֥ה yirʕˌeh רעה pasture
מִקְנֶ֛יךָ miqnˈeʸḵā מִקְנֶה purchase
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
כַּ֥ר kˌar כַּר pasture
נִרְחָֽב׃ nirḥˈāv רחב be wide
30:23. et dabitur pluvia semini tuo ubicumque seminaveris in terra et panis frugum terrae erit uberrimus et pinguis pascetur in possessione tua in die illo agnus spatiose
And rain shall be given to thy seed, wheresoever thou shalt sow in the land: and the bread of the corn of the land shall be most plentiful, and fat. The lamb in that day shall feed at large in thy possession:
30:23. Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.
30:23. And wherever you sow seed upon the earth, rain will be given to the seed. And bread from the grain of the earth will be very plentiful and full. In that day, the lamb will pasture in the spacious land of your possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26: Корм соленый - особо приготовленное крошево с солью или посоленная скошенная трава. Такой корм был вкуснее и полезнее для животных.

День великого поражения - это день страшного наказания Божия, какое обрушится на мировые державы, враждебные иудеям (ср. 22:9: и сл.).

Башни здесь разумеются укрепления тех же враждебных иудеям столиц.

Как свет семи дней, т. е. тогда будет так светло, как будто весь запас света, приходящийся на неделю, засиял сразу.
Albert Barnes: Notes on the Bible - 1834
30:23: Then shall he give the rain of thy seed - That is, he shall send rain on the seed which is sown. You will be allowed to cultivate the soil without molestation, and God will give you fruitful seasons and abundant harvests. This is a poetic description of a happy or golden age, when there would be peace and prosperity (compare the notes at Isa 11:6-7).
And bread of the increase of the earth - And bread which the ground shall produce.
And it shall be fat and plenteous - It shall be rich and abundant; that is, there shall be prosperity and an ample supply for your needs.
Feed in large pastures - This is a description of security when their cattle should be permitted to roam at large, and have abundant pasturage - an image of prosperity that would be very gratifying to a people whose main conception of wealth consisted in abundance of flocks and herds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:23: shall he: Isa 5:6, Isa 32:20, Isa 44:2-4, Isa 55:10, Isa 55:11, Isa 58:11; Psa 65:9-13, Psa 104:13, Psa 104:14; Psa 107:35-38; Jer 14:22; Eze 36:25, Eze 36:26; Hos 2:21-23; Joe 2:21-26; Amo 4:7, Amo 4:8; Zac 8:11, Zac 8:12, Zac 10:1; Mal 3:10; Mat 6:33; Ti1 4:8
it shall: Isa 4:2; Psa 36:8
thy cattle: Gen 41:18, Gen 41:26, Gen 41:47; Psa 144:12-14; Hos 4:16; Mal 4:2
Carl Friedrich Keil and Franz Delitzsch
30:23
The promise, after setting forth this act of penitence, rises higher and higher; it would not stop at bread in time of need. "And He gives rain to thy seed, with which thou sowest the land; and bread of the produce of the land, and it is full of sap and fat: in that day your flocks will feed in roomy pastures. And the oxen and the young asses, which work the land, salted mash will they eat, which is winnowed with the winnowing shovel and winnowing fork! And upon every high mountain, and every hill that rises high, there are springs, brooks in the day of the great massacre, when the towers fall." The blessing which the prophet depicts is the reverse of the day of judgment, and stands in the foreground when the judgment is past. The expression "in that day" fixes, as it were, the evening of the day of judgment, which is followed by the depicted morning of blessing. But the great mass of the Jewish nation would be first of all murdered in war; the towers must fall, i.e., (though without any figure, and merely as an exemplifying expression) all the bulwarks of self-confidence, self-help, and pride (Is 2:15; Mic 5:9-10). In the place of the self-induced calamities of war, there would now come the God-given rich blessings of peace; and in the place of the proud towers, there would come fruitful heights abounding with water. The field would be cultivated again, and produce luxuriant crops of nutritious corn; so that not only the labour of man, but that of the animals also, would receive a rich reward. "Rain to thy seed:" this is the early rain commencing about the middle of October. אשׁר as an accusative, זרע being construed with a double accusative, as in Deut 22:9. מקניך might be the singular, so far as the form is concerned (see Is 1:30; Is 5:12; Is 22:11); but, according to Ex 17:3, it must be taken as a plural, like מוריך. The 'ălâphı̄m are the oxen used in ploughing and threshing; the ‛ăyârı̄m, the asses used for carrying manure, soil, the sheaves, or the grain. Belı̄l châmı̄ts is a mash (composed of oats, barley, and vetches, or things of that kind) made more savoury with salt and sour vegetables;
(Note: Such as Salsola kali, Salsola tragus, Salsola soda, and other plants of the family of the chenopodiaceae.)
that is to say, a farrago (from bâlal, to mix; Comm. on Job, at Job 40:19-24). According to Wetzstein, it is ripe barley (unthreshed during the harvest and threshing time, and the grain itself for the rest of the year) mixed with salt or salt vegetables. In any case, belı̄l is to be understood as referring to the grain; this is evident from the relative clause, "which has been winnowed" (= mezōreh, Ewald, 169, d), or perhaps more correctly, "which he (one) winnows" (part. kal), the participle standing for the third person, with the subject contained within itself (Ewald, 200), i.e., not what was generally given from economy, viz., barley, etc., mixed with chopped straw (tibn), but pure grain (habb mahd, as they say at the present day). Rachath is a winnowing shovel, which is still used, according to Wetzstein, in Merj. Gedur, and Hauran; mizreh, on the other hand, is the winnowing fork with six prongs. Dainty food, such as was only given occasionally to the cattle, as something especially strengthening, would then be their regular food, and would be prepared in the most careful manner. "Who cannot see," exclaims Vitringa, "that this is to be taken spiritually?" He appeals to what Paul says in 1Cor 9:9, viz., that God does not trouble Himself about oxen. But Paul did not mean this in the same sense as Aristotle, who maintained that the minima were entirely excluded from the providence of God. What the Scriptures say concerning cattle, they do not say for the sake of the cattle, but for the sake of men; though it does not follow that the cattle are to be understood figuratively, as representing men. And this is the case here. What the prophet paints in this idyllic style, in colours furnished by the existing customs,
(Note: Asses particularly, even those of a guest, are generally very much neglected. The host throws them a little grass, and then hangs up the fodder-sack full of chopped straw; and it is a sign of extraordinary hospitality of corn is given to the asses as well as to the horses. - Wetzstein.)
is not indeed intended to be understood in the letter; and yet it is to be taken literally. In the age of glory, even on this side of eternity, a gigantic stride will be taken forward towards the glorification of universal nature, and towards the end of all those sighs which are so discernible now, more especially among domestic animals. The prophecy is therefore to be interpreted according to Rom 8:19.; from which we may clearly see that God does trouble Himself about the sighing of an ox or ass that is overburdened with severe toil, and sometimes left to starve.
John Gill
30:23 Then shall he give thee rain of thy seed, that thou shalt sow the ground withal,.... Or, "rain to thy seed" (f); that is, when the seed is sown in the earth, the Lord will give the former rain, and cause it to take root, and spring up:
and bread of the increase of the earth; the earth, being watered with rain, should give its increase of corn, of which bread should be made; so that there would be seed to the sower, and bread to the eater, as in Is 55:10,
and it shall be fat and plenteous; or "fat and fat"; very fat and rich, exceeding good bread, and plenty of it; and after the siege of the city by Sennacherib's army was broke up, and that was destroyed, for years following there was great fruitfulness in the land, as was foretold, Is 37:30 and this may denote the great fruitfulness of the Gospel, and the excellency of the spiritual food of it, and of the blessings of grace that come by it:
in that day shall thy cattle feed in large pastures; signifying that there should be pastures for cattle in the several parts of the country, and these large ones, where cattle should feed, and enjoy great plenty. This clause belongs to the next verse Is 30:24, and should of right begin it. The Targum interprets it thus,
"and the righteous shall be nourished with their cattle at that time, with the fat of tender and fat things;''
as the earth would be fruitful, the cattle would be well fed; and so there would be plenty of provision for man and beast.
(f) "sementi tuae", Piscator; "semini tuo", V. L. Tigurine version.
John Wesley
30:23 Bread - Which shall be the fruit of thy own land and labour: and excellent for quality, which is called, fat, Deut 32:14, and abundant for quantity.
Robert Jamieson, A. R. Fausset and David Brown
30:23 rain of--rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.
increase--the produce.
fat--bread made of the best wheat flour (compare Gen 49:20; Deut 32:14).
30:2430:24: զուարակք ձեր եւ եզի՛նք որ գործեն զերկիր՝ կերիցեն յա՛րդ խառնեալ ընդ գարի, հոսեալ ՚ի կալոյ։
24 Ձեր արջառներն ու եզները, որոնք հողն են վարում, պիտի ուտեն յարդ՝ խառնուած գարու հետ, որ բերելու են կալից:
24 Երկիրը գործող եզներն ու էշերը Թիով ու հեծանոցով հոսած Մաքուր կերակուր* պիտի ուտեն։
[440]զուարակք ձեր եւ եզինք`` որ գործեն զերկիր` կերիցեն [441]յարդ խառնեալ ընդ գարի, հոսեալ ի կալոյ:

30:24: զուարակք ձեր եւ եզի՛նք որ գործեն զերկիր՝ կերիցեն յա՛րդ խառնեալ ընդ գարի, հոսեալ ՚ի կալոյ։
24 Ձեր արջառներն ու եզները, որոնք հողն են վարում, պիտի ուտեն յարդ՝ խառնուած գարու հետ, որ բերելու են կալից:
24 Երկիրը գործող եզներն ու էշերը Թիով ու հեծանոցով հոսած Մաքուր կերակուր* պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:2430:24 И волы и ослы, возделывающие поле, будут есть корм соленый, очищенный лопатою и веялом.
30:24 οἱ ο the ταῦροι ταυρος bull ὑμῶν υμων your καὶ και and; even οἱ ο the βόες βους ox οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the γῆν γη earth; land φάγονται φαγω swallow; eat ἄχυρα αχυρον chaff ἀναπεποιημένα αναποιεω in κριθῇ κριθη barley λελικμημένα λικμαω winnow
30:24 וְ wᵊ וְ and הָ hā הַ the אֲלָפִ֣ים ʔᵃlāfˈîm אֶלֶף cattle וְ wᵊ וְ and הָ hā הַ the עֲיָרִ֗ים ʕᵃyārˈîm עַיִר steed עֹֽבְדֵי֙ ʕˈōvᵊḏê עבד work, serve הָֽ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil בְּלִ֥יל bᵊlˌîl בְּלִיל mash חָמִ֖יץ ḥāmˌîṣ חָמִיץ sorrelfodder יֹאכֵ֑לוּ yōḵˈēlû אכל eat אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] זֹרֶ֥ה zōrˌeh זרה scatter בָ vā בְּ in † הַ the רַ֖חַת rˌaḥaṯ רַחַת winnowing shovel וּ û וְ and בַ va בְּ in † הַ the מִּזְרֶֽה׃ mmizrˈeh מִזְרֶה pitch-fork
30:24. et tauri tui et pulli asinorum qui operantur terram commixtum migma comedent sic in area ut ventilatum estAnd thy oxen, and the ass colts that till the ground, shall eat mingled provender as it was winnowed in the floor.
24. the oxen likewise and the young asses that till the ground shall eat savoury provender, which hath been winnowed with the shovel and with the fan.
30:24. The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan.
30:24. And your bulls, and the colts of the donkeys that work the ground, will eat a mix of grains like that winnowed on the threshing floor.
The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan:

30:24 И волы и ослы, возделывающие поле, будут есть корм соленый, очищенный лопатою и веялом.
30:24
οἱ ο the
ταῦροι ταυρος bull
ὑμῶν υμων your
καὶ και and; even
οἱ ο the
βόες βους ox
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
φάγονται φαγω swallow; eat
ἄχυρα αχυρον chaff
ἀναπεποιημένα αναποιεω in
κριθῇ κριθη barley
λελικμημένα λικμαω winnow
30:24
וְ wᵊ וְ and
הָ הַ the
אֲלָפִ֣ים ʔᵃlāfˈîm אֶלֶף cattle
וְ wᵊ וְ and
הָ הַ the
עֲיָרִ֗ים ʕᵃyārˈîm עַיִר steed
עֹֽבְדֵי֙ ʕˈōvᵊḏê עבד work, serve
הָֽ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
בְּלִ֥יל bᵊlˌîl בְּלִיל mash
חָמִ֖יץ ḥāmˌîṣ חָמִיץ sorrelfodder
יֹאכֵ֑לוּ yōḵˈēlû אכל eat
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
זֹרֶ֥ה zōrˌeh זרה scatter
בָ בְּ in
הַ the
רַ֖חַת rˌaḥaṯ רַחַת winnowing shovel
וּ û וְ and
בַ va בְּ in
הַ the
מִּזְרֶֽה׃ mmizrˈeh מִזְרֶה pitch-fork
30:24. et tauri tui et pulli asinorum qui operantur terram commixtum migma comedent sic in area ut ventilatum est
And thy oxen, and the ass colts that till the ground, shall eat mingled provender as it was winnowed in the floor.
30:24. The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan.
30:24. And your bulls, and the colts of the donkeys that work the ground, will eat a mix of grains like that winnowed on the threshing floor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
30:24: The young donkeys that ear the ground - Hebrew, 'Labouring,' or 'cultivating the ground,' that is, plowing it. The Old English word "ear" (from the Latin aro) meant to till, to cultivate. The word is now obselete, but this is the sense which it has in the Bible Gen 45:6; Exo 34:21; Deu 21:4; Sa1 8:12.
Shall eat clean provender - Margin, 'Leavened,' or 'savory.' The word rendered 'provender' (בליל belı̂ yl) is a verbal from בלל bâ lal, "to mix, mingle, confuse;" and denotes provender that is made by "mixing" various substances, "maslin" or "farago," a mixture of barley, oats, vetches, and beans, which seem to have been sown together, and reaped at the same time Job 6:5; Job 24:6. The word rendered 'clean,' (חמיץ châ miyts) is not quite so plain in its signification. Kimchi explains it by נקי nâ qiy, "pure, clean." Gesenius renders it 'salted,' and supposes that it refers to fodder that was mixed with salted hay. The Septuagint renders it, 'Provender mixed with winnowed barley.' But the real notion of the word is that which is "fermented," from חמיץ châ mē ts, "to be sour;" to be leavened. Lowth renders it, 'well fermented.' Noyes, 'well seasoned.' The idea seems to be that of a provender made of a mixture of various substances - as of grain, beans, vetches, herbs, hay, and probably salt, which, when mixed, "would" ferment, and which was regarded as nutritious and wholesome for cattle. A similar compound is used by the Arabs still (see Bochart, i. 2, 7; and Faber, and Harmer's "Observations," i. 409).
Which hath been winnowed - That is, which is the pure grain, which is not fed to them as it is sometimes, before it is separated from the chaff. Grain shall be so abundant in that time of prosperity that even the cattle may be fed with grain prepared as it is usually for man.
With the shovel - The large shovel by which the grain in the chaff was thrown up in the wind that the grain might be separated from the chaff.
The fan - This word properly means that by which anything is "scattered" - a shovel by which the grain is thrown or tossed into the wind. 'Those who form their opinion of the latter article by an English fan, will entertain a very erroneous notion. That of the East is made of the fibrous part of the palmirah or cocoa-tree leaves, and measures about a yard each way.' (Roberts).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:24: oxen: Deu 25:4; Co1 9:9, Co1 9:10
ear the ground: Gen 45:6; Exo 34:21; Deu 21:4; Sa1 8:12
clean: or, savory, Heb. leavened
John Gill
30:24 The oxen likewise and the young asses that ear the ground,.... Or till it; for though these might not be joined together in a yoke, yet they were made use of separately in ploughing land, Deut 22:10,
shall eat clean provender; the word for "provender" signifies a mixture, such as cattle eat, especially horses, as beans, oats, barley, and fitches, and of which there should be such plenty, that the cattle should eat of it; not of the chaff and husks of these, nor these in their husk and straw, but as cleansed from them, as follows:
which hath been winnowed with the shovel and with the fan: with the former of which the corn was raised up and shook, and with the latter fanned. Now this is expressive of great plenty, that cattle should feed on winnowed corn. The Septuagint indeed render it,
"they shall eat chaff mixed with winnowed barley;''
but if they were to eat chaff with it, there would be no need to winnow it. This may be mystically understood of apostles, and of apostolical men, as Jerom; and of all Gospel preachers, especially in the latter day, who labour in the word and doctrine, and feed upon the pure food of the Gospel themselves, and bring it to others; see 1Cor 9:9, Ti1 5:17.
John Wesley
30:24 Clean provender - There should be such plenty of corn, that the very beasts, instead of straw, should eat corn; and that not in the ear, or with the straw, but the pure grain.
Robert Jamieson, A. R. Fausset and David Brown
30:24 ear--that is, till. Asses were employed in tillage, as well as oxen (Deut 22:10).
clean--rather, salted provender [GESENIUS]. The Arab proverb is, "Sweet provender is as bread to camels--salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt.
winnowed--not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed.
shovel--by which the grain was thrown up in the wind to separate it from the chaff.
fan--an instrument for winnowing.
30:2530:25: Եւ եղիցի ՚ի վերայ ամենայն լերանց բարձանց, եւ ՚ի վերայ ամենայն բլրոց բարձուանդակաց ջուր բղխեալ յաւուր յայնմիկ. յորժամ կորիցեն բազումք, եւ կործանեսցին աշտարակք[9928]։ [9928] Ոմանք. Բարձրաւանդակաց։
25 Այն օրը բոլոր բարձր լեռների եւ բոլոր բարձրաբերձ բլուրների վրայ ջուր պիտի բխի, երբ ոչնչանան շատերը, եւ կործանուեն աշտարակները:
25 Մեծ կոտորածին օրը, Աշտարակներուն կործանման ատենը, Ամէն բարձր լերան վրայ Եւ ամէն բարձրացած բլուրի վրայ Գետեր ու ջուրի առուներ պիտի ըլլան։
Եւ եղիցին ի վերայ ամենայն լերանց բարձանց եւ ի վերայ ամենայն բլրոց բարձուանդակաց` [442]ջուր բղխեալ``, յաւուր յայնմիկ յորժամ կորիցեն բազումք եւ կործանեսցին աշտարակք:

30:25: Եւ եղիցի ՚ի վերայ ամենայն լերանց բարձանց, եւ ՚ի վերայ ամենայն բլրոց բարձուանդակաց ջուր բղխեալ յաւուր յայնմիկ. յորժամ կորիցեն բազումք, եւ կործանեսցին աշտարակք[9928]։
[9928] Ոմանք. Բարձրաւանդակաց։
25 Այն օրը բոլոր բարձր լեռների եւ բոլոր բարձրաբերձ բլուրների վրայ ջուր պիտի բխի, երբ ոչնչանան շատերը, եւ կործանուեն աշտարակները:
25 Մեծ կոտորածին օրը, Աշտարակներուն կործանման ատենը, Ամէն բարձր լերան վրայ Եւ ամէն բարձրացած բլուրի վրայ Գետեր ու ջուրի առուներ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
30:2530:25 И на всякой горе высокой и на всяком холме возвышенном потекут ручьи, потоки вод, в день великого поражения, когда упадут башни.
30:25 καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on παντὸς πας all; every ὄρους ορος mountain; mount ὑψηλοῦ υψηλος high; lofty καὶ και and; even ἐπὶ επι in; on παντὸς πας all; every βουνοῦ βουνος mound μετεώρου μετεωρος water διαπορευόμενον διαπορευομαι travel through ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅταν οταν when; once ἀπόλωνται απολλυμι destroy; lose πολλοὶ πολυς much; many καὶ και and; even ὅταν οταν when; once πέσωσιν πιπτω fall πύργοι πυργος tower
30:25 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ֣ר hˈar הַר mountain גָּבֹ֗הַ gāvˈōha גָּבֹהַּ high וְ wᵊ וְ and עַל֙ ʕˌal עַל upon כָּל־ kol- כֹּל whole גִּבְעָ֣ה givʕˈā גִּבְעָה hill נִשָּׂאָ֔ה niśśāʔˈā נשׂא lift פְּלָגִ֖ים pᵊlāḡˌîm פֶּלֶג division יִבְלֵי־ yivlê- יָבָל water-ditch מָ֑יִם mˈāyim מַיִם water בְּ bᵊ בְּ in יֹום֙ yôm יֹום day הֶ֣רֶג hˈereḡ הֶרֶג slaughter רָ֔ב rˈāv רַב much בִּ bi בְּ in נְפֹ֖ל nᵊfˌōl נפל fall מִגְדָּלִֽים׃ miḡdālˈîm מִגְדָּל tower
30:25. et erunt super omnem montem excelsum et super omnem collem elevatum rivi currentium aquarum in die interfectionis multorum cum ceciderint turresAnd there shall be upon every high mountain, and upon every elevated hill rivers of running waters in the day of the slaughter of many, when the tower shall fall.
25. And there shall be upon every lofty mountain, and upon every high hill, rivers streams of waters, in the day of the great slaughter, when the towers fall.
30:25. And there shall be upon every high mountain, and upon every high hill, rivers [and] streams of waters in the day of the great slaughter, when the towers fall.
30:25. And there will be, on every lofty mountain, and on every elevated hill, rivers of running water, in the day of the slaughter of many, when the tower will fall.
And there shall be upon every high mountain, and upon every high hill, rivers [and] streams of waters in the day of the great slaughter, when the towers fall:

30:25 И на всякой горе высокой и на всяком холме возвышенном потекут ручьи, потоки вод, в день великого поражения, когда упадут башни.
30:25
καὶ και and; even
ἔσται ειμι be
ἐπὶ επι in; on
παντὸς πας all; every
ὄρους ορος mountain; mount
ὑψηλοῦ υψηλος high; lofty
καὶ και and; even
ἐπὶ επι in; on
παντὸς πας all; every
βουνοῦ βουνος mound
μετεώρου μετεωρος water
διαπορευόμενον διαπορευομαι travel through
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὅταν οταν when; once
ἀπόλωνται απολλυμι destroy; lose
πολλοὶ πολυς much; many
καὶ και and; even
ὅταν οταν when; once
πέσωσιν πιπτω fall
πύργοι πυργος tower
30:25
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ֣ר hˈar הַר mountain
גָּבֹ֗הַ gāvˈōha גָּבֹהַּ high
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
כָּל־ kol- כֹּל whole
גִּבְעָ֣ה givʕˈā גִּבְעָה hill
נִשָּׂאָ֔ה niśśāʔˈā נשׂא lift
פְּלָגִ֖ים pᵊlāḡˌîm פֶּלֶג division
יִבְלֵי־ yivlê- יָבָל water-ditch
מָ֑יִם mˈāyim מַיִם water
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
הֶ֣רֶג hˈereḡ הֶרֶג slaughter
רָ֔ב rˈāv רַב much
בִּ bi בְּ in
נְפֹ֖ל nᵊfˌōl נפל fall
מִגְדָּלִֽים׃ miḡdālˈîm מִגְדָּל tower
30:25. et erunt super omnem montem excelsum et super omnem collem elevatum rivi currentium aquarum in die interfectionis multorum cum ceciderint turres
And there shall be upon every high mountain, and upon every elevated hill rivers of running waters in the day of the slaughter of many, when the tower shall fall.
30:25. And there shall be upon every high mountain, and upon every high hill, rivers [and] streams of waters in the day of the great slaughter, when the towers fall.
30:25. And there will be, on every lofty mountain, and on every elevated hill, rivers of running water, in the day of the slaughter of many, when the tower will fall.
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Adam Clarke: Commentary on the Bible - 1831
30:25: When the towers fall "When the mighty fall" - מגדלים migdalim, μεγαλους, Sym.; μεγαλυνομενους, Aquila; רברבין rabrebin, Chard.; all signifying mighty sizes.
Albert Barnes: Notes on the Bible - 1834
30:25: In the day of the great slaughter - When the enemies of the people of God shall have been destroyed - probably in a time subsequent to the slaughter of the army of the Assyrians.
When the towers fall - The towers of the enemy; perhaps referring here to the towers of Babylon. After they should fall, the Jews would be favored with the time of prosperity to which the prophet here refers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:25: upon every high: Isa 2:14, Isa 2:15, Isa 35:6, Isa 35:7, Isa 41:18, Isa 41:19, Isa 43:19, Isa 43:20, Isa 44:3, Isa 44:4; Eze 17:22, Eze 34:13, Eze 34:26; Joh 7:38; Rev 22:1
high: Heb. lifted up
in the day: Isa 34:2-10, Isa 37:36, Isa 63:1-6; Eze 39:17-20; Rev_. 16:1-19:21
when: Isa 32:14; Nah 3:12; Co2 10:4
Geneva 1599
30:25 And there shall be upon every high (x) mountain, and upon every high hill, rivers [and] streams of waters in the day of the great slaughter, when the towers fall.
(x) By these various manners of speech he shows that the happiness of the Church will be so great, that no one is able sufficiently to express it.
John Gill
30:25 And there shall be upon every high mountain, and upon every high hill,.... Which were round about Jerusalem, and in other parts of Judea:
rivers and streams of water; such abundance of rain, that it should flow in streams like rivers, from the higher to the lower lands, and water them. This may in a spiritual sense be understood of the great plenty of the ministry of the Gospel, in all the kingdoms of the world, great and small, signified by mountains and hills; and which may also intimate the open and public ministrations of it in them, Zech 14:8 or of the blessings of grace, and the graces of the Spirit, communicated everywhere; see Is 41:18, Jn 7:38. This is applied to the times of the Messiah by the Jews (g) themselves, and respects the latter part of those times:
in the day of the great slaughter; not of Sennacherib's army by the angel, as many Jewish and Christian interpreters understand it; nor of the Babylonians, at the taking of Babylon by Cyrus; but of the antichristian kings, and their armies, Rev_ 19:17. So the Targum paraphrases it,
"for the ruin of kings and their armies, in the day of the great slaughter;''
and a great slaughter it will be indeed:
when the towers fall; not the batteries and fortifications raised in the Assyrian camp, at the siege of Jerusalem, which fell when they were destroyed by the angel; or the great men and princes in that army, which then fell; though towers sometimes signify great persons, such as princes; see Is 2:15 and so the Targum interprets it here; and may be true of the antichristian princes; for of the fall of the great city of Rome, and of other cities of the nations, with the towers thereof, is this to be understood, even of mystical, and not of literal Babylon; see Rev_ 11:13.
(g) Bemidbar Rabba, fol. 212. 3.
John Wesley
30:25 Hill - Which is commonly dry and barren. In the day - When God shall destroy the enemies of his people. The towers - The mighty potentates, who fought against God's people.
Robert Jamieson, A. R. Fausset and David Brown
30:25 Even the otherwise barren hills shall then be well-watered (Is 44:3).
the day, &c.--when the disobedient among the Jews shall have been slain, as foretold in Is 30:16 : "towers," that is, mighty men (Is 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.
30:2630:26: Եւ եղիցի լոյսն լուսնի իբրեւ զլոյս արեգական, եւ լոյսն արեգական եւթնպատի՛կ եղիցի՝ իբրեւ զլոյս աւուրցն եւթանց։ Յաւուր յայնմիկ բժշկեսցէ Տէր զբեկումն ժողովրդեան իւրոյ, եւ զցաւս վիրաց քոց բժշկեսցէ՛[9929]։ [9929] Ոմանք. Յաւուր յորում բժշկեսցէ Տէր։
26 Այն օրը լուսնի լոյսն արեգակի լոյսի պէս պիտի լինի, իսկ արեգակի լոյսը պիտի լինի եօթնապատիկ շատ, պիտի դառնայ եօթը օրուայ լոյսի չափ, ու Տէրը պիտի բուժի իր ժողովրդի կրած հարուածը, պիտի բուժի քո վէրքերի ցաւերը:
26 Այն օրը երբ Տէրը իր ժողովուրդին վէրքը պատէ Ու անոնց հարուածին խոցը բժշկէ, Լուսնին լոյսը արեւին լոյսին պէս Ու արեւին լոյսը եօթնապատիկ աւելի Ու եօթը օրուան լոյսին չափ պիտի ըլլայ։
Եւ եղիցի լոյսն լուսնի իբրեւ զլոյս արեգական, եւ լոյսն արեգական եւթնպատիկ եղիցի` իբրեւ զլոյս աւուրցն եւթանց, յաւուր յորում բժշկեսցէ Տէր զբեկումն ժողովրդեան իւրոյ, եւ զցաւս վիրաց [443]քոց բժշկեսցէ:

30:26: Եւ եղիցի լոյսն լուսնի իբրեւ զլոյս արեգական, եւ լոյսն արեգական եւթնպատի՛կ եղիցի՝ իբրեւ զլոյս աւուրցն եւթանց։ Յաւուր յայնմիկ բժշկեսցէ Տէր զբեկումն ժողովրդեան իւրոյ, եւ զցաւս վիրաց քոց բժշկեսցէ՛[9929]։
[9929] Ոմանք. Յաւուր յորում բժշկեսցէ Տէր։
26 Այն օրը լուսնի լոյսն արեգակի լոյսի պէս պիտի լինի, իսկ արեգակի լոյսը պիտի լինի եօթնապատիկ շատ, պիտի դառնայ եօթը օրուայ լոյսի չափ, ու Տէրը պիտի բուժի իր ժողովրդի կրած հարուածը, պիտի բուժի քո վէրքերի ցաւերը:
26 Այն օրը երբ Տէրը իր ժողովուրդին վէրքը պատէ Ու անոնց հարուածին խոցը բժշկէ, Լուսնին լոյսը արեւին լոյսին պէս Ու արեւին լոյսը եօթնապատիկ աւելի Ու եօթը օրուան լոյսին չափ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2630:26 И свет луны будет, как свет солнца, а свет солнца будет светлее всемеро, как свет семи дней, в тот день, когда Господь обвяжет рану народа Своего и исцелит нанесенные ему язвы.
30:26 καὶ και and; even ἔσται ειμι be τὸ ο the φῶς φως light τῆς ο the σελήνης σεληνη moon ὡς ως.1 as; how τὸ ο the φῶς φως light τοῦ ο the ἡλίου ηλιος sun καὶ και and; even τὸ ο the φῶς φως light τοῦ ο the ἡλίου ηλιος sun ἔσται ειμι be ἑπταπλάσιον επταπλασιος in τῇ ο the ἡμέρᾳ ημερα day ὅταν οταν when; once ἰάσηται ιαομαι heal κύριος κυριος lord; master τὸ ο the σύντριμμα συντριμμα fracture τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the ὀδύνην οδυνη pain τῆς ο the πληγῆς πληγη plague; stroke σου σου of you; your ἰάσεται ιαομαι heal
30:26 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be אֹֽור־ ʔˈôr- אֹור light הַ ha הַ the לְּבָנָה֙ llᵊvānˌā לְבָנָה full moon כְּ kᵊ כְּ as אֹ֣ור ʔˈôr אֹור light הַֽ hˈa הַ the חַמָּ֔ה ḥammˈā חַמָּה heat וְ wᵊ וְ and אֹ֤ור ʔˈôr אֹור light הַֽ hˈa הַ the חַמָּה֙ ḥammˌā חַמָּה heat יִהְיֶ֣ה yihyˈeh היה be שִׁבְעָתַ֔יִם šivʕāṯˈayim שֶׁבַע seven כְּ kᵊ כְּ as אֹ֖ור ʔˌôr אֹור light שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day בְּ bᵊ בְּ in יֹ֗ום yˈôm יֹום day חֲבֹ֤שׁ ḥᵃvˈōš חבשׁ saddle יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֣בֶר šˈever שֶׁבֶר breaking עַמֹּ֔ו ʕammˈô עַם people וּ û וְ and מַ֥חַץ mˌaḥaṣ מַחַץ breaking מַכָּתֹ֖ו makkāṯˌô מַכָּה blow יִרְפָּֽא׃ ס yirpˈā . s רפא heal
30:26. et erit lux lunae sicut lux solis et lux solis erit septempliciter sicut lux septem dierum in die qua alligaverit Dominus vulnus populi sui et percussuram plagae eius sanaveritAnd the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days: in the day when the Lord shall bind up the wound of his people, and shall heal the stroke of their wound.
26. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the hurt of his people, and healeth the stroke of their wound.
30:26. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
30:26. And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of seven days, in the day when the Lord will bind the wound of his people, and when he will heal the stroke of their scourge.
Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound:

30:26 И свет луны будет, как свет солнца, а свет солнца будет светлее всемеро, как свет семи дней, в тот день, когда Господь обвяжет рану народа Своего и исцелит нанесенные ему язвы.
30:26
καὶ και and; even
ἔσται ειμι be
τὸ ο the
φῶς φως light
τῆς ο the
σελήνης σεληνη moon
ὡς ως.1 as; how
τὸ ο the
φῶς φως light
τοῦ ο the
ἡλίου ηλιος sun
καὶ και and; even
τὸ ο the
φῶς φως light
τοῦ ο the
ἡλίου ηλιος sun
ἔσται ειμι be
ἑπταπλάσιον επταπλασιος in
τῇ ο the
ἡμέρᾳ ημερα day
ὅταν οταν when; once
ἰάσηται ιαομαι heal
κύριος κυριος lord; master
τὸ ο the
σύντριμμα συντριμμα fracture
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
ὀδύνην οδυνη pain
τῆς ο the
πληγῆς πληγη plague; stroke
σου σου of you; your
ἰάσεται ιαομαι heal
30:26
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
אֹֽור־ ʔˈôr- אֹור light
הַ ha הַ the
לְּבָנָה֙ llᵊvānˌā לְבָנָה full moon
כְּ kᵊ כְּ as
אֹ֣ור ʔˈôr אֹור light
הַֽ hˈa הַ the
חַמָּ֔ה ḥammˈā חַמָּה heat
וְ wᵊ וְ and
אֹ֤ור ʔˈôr אֹור light
הַֽ hˈa הַ the
חַמָּה֙ ḥammˌā חַמָּה heat
יִהְיֶ֣ה yihyˈeh היה be
שִׁבְעָתַ֔יִם šivʕāṯˈayim שֶׁבַע seven
כְּ kᵊ כְּ as
אֹ֖ור ʔˌôr אֹור light
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
בְּ bᵊ בְּ in
יֹ֗ום yˈôm יֹום day
חֲבֹ֤שׁ ḥᵃvˈōš חבשׁ saddle
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֣בֶר šˈever שֶׁבֶר breaking
עַמֹּ֔ו ʕammˈô עַם people
וּ û וְ and
מַ֥חַץ mˌaḥaṣ מַחַץ breaking
מַכָּתֹ֖ו makkāṯˌô מַכָּה blow
יִרְפָּֽא׃ ס yirpˈā . s רפא heal
30:26. et erit lux lunae sicut lux solis et lux solis erit septempliciter sicut lux septem dierum in die qua alligaverit Dominus vulnus populi sui et percussuram plagae eius sanaverit
And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days: in the day when the Lord shall bind up the wound of his people, and shall heal the stroke of their wound.
30:26. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
30:26. And the light of the moon will be like the light of the sun, and the light of the sun will be sevenfold, like the light of seven days, in the day when the Lord will bind the wound of his people, and when he will heal the stroke of their scourge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:26: Shall be sevenfold - The text adds כאור שבעת הימים keor shibath haiyamayim, "as the light of seven days, "a manifest gloss, taken in from the margin; it is not in most of the copies of the Septuagint. It interrupts the rhythmical construction, and obscures the sense by a false, or at least an unnecessary, interpretation.
By moon, sun, light, are to be understood the abundance of spiritual and temporal felicity with which God should bless them in the days of the Messiah, which should be sevenfold, i.e. vastly exceed all that they had ever before possessed.
Albert Barnes: Notes on the Bible - 1834
30:26: Moreover - In addition to all the blessings which are enumerated above.
The light of the moon - Light is in the Scriptures an emblem of purity, intelligence, happiness, prosperity; as darkness is an emblem of ignorance, calamity, and sin. This figure is often used by the poets. Thus Horace:
Soles melius nitent.
Carm. liv.: Od. v. 8.
The figure of augmenting light to denote the blessings of religion, and especially of the gospel, is often employed by Isaiah (compare the notes at Isa 2:5; Isa 9:2; Isa 10:17; Isa 13:10; Isa 58:8, Isa 58:10; Isa 60:1, Isa 60:3, Isa 60:19-20). The sense of this passage is, that in those future days the light would shine intensely, and without obscurity; that though they had been walking in the light of the true religion, yet that their light would be greatly augmented, and that they would have much clearer views of the divine character and government. That this refers to the times of the Messiah there can be little or no room to doubt. It is language such as Isaiah commonly employs to describe those times; and there is a fullness and splendor about it which can suit no other period. There is nothing in the connection, moreover, which forbids such an interpretation of the passage.
Shall be as the light of the sun - Shall be clear, bright, intense. The sense is, there shall be a great increase of light, as if the light of the moon were suddenly increased to the brightness of the meridian sun.
Shall be seven-fold - Seven times as intense and clear as usual, as if the light of seven days were concentrated into one. The word 'seven' in the Scriptures often denotes a complete or perfect number; and indicates "completeness" or "perfections." The phrase 'as the light of seven days,' Lowth supposes is a gloss which has been introduced into the text from the margin. The reasons which he adduces for this supposition are, that it is missing in the Septuagint, and that it interrupts the rhythmical construction. But this is not sufficient authority for rejecting the words from the text. No authority of MSS. is adduced for thus rejecting them, and they are found in the Vulgate, the Chaldee, and the Syriac. They are missing, however, in the Arabic.
In the day - Vitringa supposes that this refers to the time of the Maccabees; but although there may be a reference to that time, yet the idea is evidently designed to include the future times of the Messiah. The sense of the prophet is, that subsequent to the great calamities which were to befall them, there would be a time of glorious prosperity, and the design of this was to comfort them with the assurance that their nation would not be wholly destroyed.
Bindeth up the breach of his people - Or the wound. The calamity that should come upon them is thus represented as a wound inflicted on them by the stripes of punishment (see the notes at Isa 1:5). Yahweh would heal it by restoring them to their own land, and to their former privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:26: the light of the moon: Isa 11:9, Isa 24:23, Isa 60:19, Isa 60:20; Zac 12:8, Zac 14:7; Rev 21:23, Rev 22:5
bindeth: Isa 1:6; Deu 32:39; Job 5:18; Jer 33:5, Jer 33:6; Lam 2:13; Heb 6:1, Heb 6:2; Amo 9:11
Carl Friedrich Keil and Franz Delitzsch
30:26
The promise now rises higher and higher, and passes from earth to heaven. "And the light of the moon will be as the light of the sun, and the light of the sun will be multiplied sevenfold, like the light of seven days, in the day that Jehovah bindeth the hurt of His people, and healeth the crushing of His stroke." Modern commentators from Lowth downwards for the most part pronounce היּמים שׁבעת כּאור a gloss; and there is one external evidence in favour of this, which is wanting in the case of the other supposed glosses in Isaiah, namely, that the words are omitted by the lxx (though not by the Targum, the Syriac, or Jerome). Even Luther (although he notices these words in his exposition and sermons) merely renders them, der Sonnen schein wird siebenmal heller sein denn jtzt (the sunlight will be seven times as bright as it is now). But the internal evidence does not favour their spuriousness even in the case before us; for the fact that the regularity of the verse, as consisting of four members, is thereby disturbed, is no evidence at all, since the v. could be warranted in a pentastic quite as well as in a tetrastic form. We therefore decide in this instance also in favour of the conclusion that the prophet composed the gloss himself. But we cannot maintain, with Umbreit, that the addition was necessary, in order to guard against the idea that there would be seven suns shining in the sky; for the prophet does not predict a multiplication of the sun by seven, but simply the multiplication of its light. The seven days are the length of an ordinary week. Drechsler gives it correctly: "The radiated light, which is sufficient to produce the daylight for a whole week according to the existing order of things, will then be concentrated into a single day." Luther renders it in this way, als wenn sieben tag ynn eynander geschlossen weren (as if seven days were enclosed in one another). This also is not meant figuratively, any more than Paul means is figuratively, when he says, that with the manifestation of the "glory" of the children of God, the "corruption" of universal nature will come to an end. Nevertheless, it is not of the new heaven that the prophet is speaking, but of the glorification of nature, which is promised by both the Old Testament prophecy and by that of the New at the closing period of the world's history, and which will be the closing typical self-annunciation of that eternal glory in which everything will be swallowed up. The brightest, sunniest days then alternate, as the prophet foretells, with the most brilliant moonlight nights. No other miracles will be needed for this than that wonder-working power of God, which even now produces those changes of weather, the laws of which no researches of natural science have enabled us to calculate, and which will then give the greatest brilliancy and most unchangeable duration to what is now comparatively rare - namely, a perfectly unclouded sky, with sun or moon shining in all its brilliancy, yet without any scorching from the one, or injurious effects from the other. Heaven and earth will then put on their sabbath dress; for it will be the Sabbath of the world's history, the seventh day in the world's week. The light of the seven days of the world's week will be all concentrated in the seventh. For the beginning of creation was light, and its close will be light as well. The darkness all comes between, simply that it may be overcome. At last will come a bōqer (morning), after which it will no more be said, "And evening was, and morning was." The prophet is speaking of the last type of this morning. What he predicts here precedes what he predicted in Is 24:23, just as the date of its composition precedes that of chapters 24-27; for there the imperial city was Babylon, whereas here the glory of the latter day is still placed immediately after the fall of Assyria.
Geneva 1599
30:26 Moreover the light of the moon shall be as the light of the sun, and the light of the (y) sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
(y) When the Church is restored, the glory of it will pass seven times the brightness of the sun: for by the sun and moon which are two excellent creations, he shows what will be the glory of the children of God in the kingdom of Christ.
John Gill
30:26 Moreover the light of the moon shall be as the light of the sun,.... An hyperbolical expression, used to set forth the exceeding great light of the Gospel under the dispensation of it, which would as far exceed the light of the former dispensation, comparable to the moon, as the light of the sun exceeds the light of the moon; as also that great degree of spiritual joy and comfort that should be in those times, especially in the latter day; and the Jews themselves apply this to the times of the Messiah, and to the times after the war of Gog and Magog, after which they say there will be no more sorrow and distress; so Kimchi; and to these times it is applied in the Talmud (h); and Aben Ezra says, that all interpreters understand it of the time to come:
and the light of the sun shall be sevenfold, as the light of seven days; as if the light of seven days was collected together; or as if there were seven suns shining together. The Targum and Jarchi not only make it to be seven times seven, that is, forty nine; but multiply forty nine by seven, and make it three hundred and forty three, or as the light of so many days. Maimonides (i) thinks it has respect to the seven days of the dedication of the temple in Solomon's time, when the people never had such glory, felicity, and joy, as at that time: with this compare the light of the New Jerusalem state, Rev_ 21:23,
in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound; not only peace being made, by the blood of Christ, between God and his people, and they healed by his stripes, and Jew and Gentile reconciled in one body on his cross, and through the preaching of the Gospel; but as will be in the latter day, the fulness of the Gentiles will be brought in, and all Israel shall be saved; and all the Lord's people will be one in his hands, and be entirely freed from all grievances and afflictions by the man of sin, who will now be destroyed, and also will be in a sound and healthful state and condition. This will be at the time of the rising and ascending of the witnesses, Rev_ 11:11.
(h) T. Bab. Pesach. fol. 68. 1. & Gloss. in ib. & Sanhedrin, fol. 91. 2. (i) More Nevochim, par. 2. c. 29. p. 267.
John Wesley
30:26 Sevenfold - As if the light of seven days were combined together in one. Healeth - When God shall effectually cure the wounds of his people, making Israel and Judah to be one, and making Jew and Gentile to be one fold under one shepherd.
Robert Jamieson, A. R. Fausset and David Brown
30:26 Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Is 60:19-20; Rev_ 21:23-24; Rev_ 22:5).
breach--the wound, or calamity, sent by God on account of their sins (Is 1:5).
30:2730:27: Ահաւասիկ անուն Տեառն գա՛յ յամայր ամս, յետ բազում ժամանակաց. վառեալ բարկութեամբ՝ եւ լի՛ փառօք. բանք շրթանց նորա, եւ բանք բերանոյ նորա լի՛ բարկութեամբ. եւ բարկութիւն սրտմտութեան նորա իբրեւ զհո՛ւր կերիցէ.
27 Ահաւասիկ, երկար տարիներ ու բազում ժամանակներ անց պիտի գայ Տիրոջ անունը՝ բարկութեամբ վառուած եւ փառքով լի. բարկութեամբ լի են լինելու նրա շուրթերի ու բերանի խօսքերը: Նրա բարկութիւնն ու ցասումը կրակի պէս պիտի լափեն,
27 Ահա Տէրոջը անունը հեռուէն կու գայ։Անոր բարկութիւնը կը վառի ու բոցը սաստիկ է։Շրթունքները սրտմտութեամբ լեցուած են Ու լեզուն մաշող կրակի պէս է։
Ահաւասիկ անուն Տեառն գայ [444]յամայր ամս` յետ բազում ժամանակաց``, վառեալ բարկութեամբ եւ [445]լի փառօք. բանք շրթանց նորա եւ բանք բերանոյ նորա լի բարկութեամբ. եւ բարկութիւն սրտմտութեան`` նորա իբրեւ զհուր կերիցէ:

30:27: Ահաւասիկ անուն Տեառն գա՛յ յամայր ամս, յետ բազում ժամանակաց. վառեալ բարկութեամբ՝ եւ լի՛ փառօք. բանք շրթանց նորա, եւ բանք բերանոյ նորա լի՛ բարկութեամբ. եւ բարկութիւն սրտմտութեան նորա իբրեւ զհո՛ւր կերիցէ.
27 Ահաւասիկ, երկար տարիներ ու բազում ժամանակներ անց պիտի գայ Տիրոջ անունը՝ բարկութեամբ վառուած եւ փառքով լի. բարկութեամբ լի են լինելու նրա շուրթերի ու բերանի խօսքերը: Նրա բարկութիւնն ու ցասումը կրակի պէս պիտի լափեն,
27 Ահա Տէրոջը անունը հեռուէն կու գայ։Անոր բարկութիւնը կը վառի ու բոցը սաստիկ է։Շրթունքները սրտմտութեամբ լեցուած են Ու լեզուն մաշող կրակի պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
30:2730:27 Вот, имя Господа идет издали, горит гнев Его, и пламя его сильно, уста Его исполнены негодования, и язык Его, как огонь поедающий,
30:27 ἰδοὺ ιδου see!; here I am τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master διὰ δια through; because of χρόνου χρονος time; while ἔρχεται ερχομαι come; go πολλοῦ πολυς much; many καιόμενος καιω burn ὁ ο the θυμός θυμος provocation; temper μετὰ μετα with; amid δόξης δοξα glory τὸ ο the λόγιον λογιον declaration τῶν ο the χειλέων χειλος lip; shore αὐτοῦ αυτος he; him τὸ ο the λόγιον λογιον declaration ὀργῆς οργη passion; temperament πλῆρες πληρης full καὶ και and; even ἡ ο the ὀργὴ οργη passion; temperament τοῦ ο the θυμοῦ θυμος provocation; temper ὡς ως.1 as; how πῦρ πυρ fire ἔδεται εσθιω eat; consume
30:27 הִנֵּ֤ה hinnˈē הִנֵּה behold שֵׁם־ šēm- שֵׁם name יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בָּ֣א bˈā בוא come מִ mi מִן from מֶּרְחָ֔ק mmerḥˈāq מֶרְחָק distance בֹּעֵ֣ר bōʕˈēr בער burn אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and כֹ֖בֶד ḵˌōveḏ כֹּבֶד heaviness מַשָּׂאָ֑ה maśśāʔˈā מַשָּׂאָה lifting up שְׂפָתָיו֙ śᵊfāṯāʸw שָׂפָה lip מָ֣לְאוּ mˈālᵊʔû מלא be full זַ֔עַם zˈaʕam זַעַם curse וּ û וְ and לְשֹׁונֹ֖ו lᵊšônˌô לָשֹׁון tongue כְּ kᵊ כְּ as אֵ֥שׁ ʔˌēš אֵשׁ fire אֹכָֽלֶת׃ ʔōḵˈāleṯ אכל eat
30:27. ecce nomen Domini venit de longinquo ardens furor eius et gravis ad portandum labia eius repleta sunt indignatione et lingua eius quasi ignis devoransBehold the name of the Lord cometh from afar, his wrath burneth, and is heavy to bear: his lips are filled with indignation, and his tongue as a devouring fire.
27. Behold, the name of the LORD cometh from far, burning with his anger, and in thick rising smoke: his lips are full of indignation, and his tongue is as a devouring fire:
30:27. Behold, the name of the LORD cometh from far, burning [with] his anger, and the burden [thereof is] heavy: his lips are full of indignation, and his tongue as a devouring fire:
30:27. Behold, the name of the Lord arrives from far away. His fury is burning and heavy to bear. His lips have been filled with indignation, and his tongue is like a devouring fire.
Behold, the name of the LORD cometh from far, burning [with] his anger, and the burden [thereof is] heavy: his lips are full of indignation, and his tongue as a devouring fire:

30:27 Вот, имя Господа идет издали, горит гнев Его, и пламя его сильно, уста Его исполнены негодования, и язык Его, как огонь поедающий,
30:27
ἰδοὺ ιδου see!; here I am
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
διὰ δια through; because of
χρόνου χρονος time; while
ἔρχεται ερχομαι come; go
πολλοῦ πολυς much; many
καιόμενος καιω burn
ο the
θυμός θυμος provocation; temper
μετὰ μετα with; amid
δόξης δοξα glory
τὸ ο the
λόγιον λογιον declaration
τῶν ο the
χειλέων χειλος lip; shore
αὐτοῦ αυτος he; him
τὸ ο the
λόγιον λογιον declaration
ὀργῆς οργη passion; temperament
πλῆρες πληρης full
καὶ και and; even
ο the
ὀργὴ οργη passion; temperament
τοῦ ο the
θυμοῦ θυμος provocation; temper
ὡς ως.1 as; how
πῦρ πυρ fire
ἔδεται εσθιω eat; consume
30:27
הִנֵּ֤ה hinnˈē הִנֵּה behold
שֵׁם־ šēm- שֵׁם name
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בָּ֣א bˈā בוא come
מִ mi מִן from
מֶּרְחָ֔ק mmerḥˈāq מֶרְחָק distance
בֹּעֵ֣ר bōʕˈēr בער burn
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
כֹ֖בֶד ḵˌōveḏ כֹּבֶד heaviness
מַשָּׂאָ֑ה maśśāʔˈā מַשָּׂאָה lifting up
שְׂפָתָיו֙ śᵊfāṯāʸw שָׂפָה lip
מָ֣לְאוּ mˈālᵊʔû מלא be full
זַ֔עַם zˈaʕam זַעַם curse
וּ û וְ and
לְשֹׁונֹ֖ו lᵊšônˌô לָשֹׁון tongue
כְּ kᵊ כְּ as
אֵ֥שׁ ʔˌēš אֵשׁ fire
אֹכָֽלֶת׃ ʔōḵˈāleṯ אכל eat
30:27. ecce nomen Domini venit de longinquo ardens furor eius et gravis ad portandum labia eius repleta sunt indignatione et lingua eius quasi ignis devorans
Behold the name of the Lord cometh from afar, his wrath burneth, and is heavy to bear: his lips are filled with indignation, and his tongue as a devouring fire.
30:27. Behold, the name of the LORD cometh from far, burning [with] his anger, and the burden [thereof is] heavy: his lips are full of indignation, and his tongue as a devouring fire:
30:27. Behold, the name of the Lord arrives from far away. His fury is burning and heavy to bear. His lips have been filled with indignation, and his tongue is like a devouring fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: 27-33. Врагов Иуды Господь накажет самым беспощадным образом и евреи в это время будут ликовать. Самому главному врагу Иуды - царю Ассура приготовлено уже и место для сожжения его тела.

Имя Господа идет издали. Выражение "имя" в Священном Писании нередко употребляется как обозначение лица или существа. Так выражение давать имя равносильно выражению: творить существа. "Я назвал тебя по имени" - обращается, например, Бог к Израилю (Ис 43:1). Это значит, что Господь создал Израиля как народ. Далее, в 9-й гл. кн. Исаии (ст. 6) сущность, достоинство Мессии обозначается Его именами. И у вавилонян выражение имя также считалось тождественным с лицом, носящим это имя. Когда вавилонский волшебник знал имя лица, то считал и лицо это в своей власти. Кто знал имя какого-либо бога, тот, по вавилонскому представлению, мог заставить этого бога исполнять свою волю. [Очень интересное замечание о вавилонской традиции именования Бога: - знать его имя - смочь ЗАСТАВИТЬ его что-то сделать. Видимо здесь корни еврейской религиозной традиции о том, что никто не должен именовать Бога по имени. Ведь таким образом - знать имя Бога - мочь командовать им. С другой стороны, многочисленные попытки толкователей во все времена поименовать Бога - совершенно очевидные потуги унизить его, низвести до уровня одного из языческих божков. Прим. ред. ] Таким образом и в настоящем случае Исаия хочет, очевидно, сказать, что он видит, как Сам Господь идет на суд, обнаруживая Свою святость и правосудие. Можно даже видеть здесь указание на личность Мессии, Которому Отец вручил все Свои права, как Судии мира (Ин 5:22).

Развеять народы до истощения, т. е. провеять народы так, чтобы из них улетучились все негодные элементы.

Узда, направляющая к заблуждению. Этими словами пророк указывает на то, что языческие народы будут принуждены оставить свою прежнюю дорогу и идти таким путем, какой раньше им представлялся ошибочным. [В Славянском переводе с 70-и: И дух Его аки вода в дебри влекущи приидет даже до выи и разделится, еже смутити языки от прельщения суетным... Как видно, здесь совершенно ясное указание - дух Его придет... чтобы смутить язычников от прельщения суетным (указать им на их неправильное поведение). Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire: 28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err. 29 Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel. 30 And the LORD shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones. 31 For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod. 32 And in every place where the grounded staff shall pass, which the LORD shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. 33 For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
This terrible prediction of the ruin of the Assyrian army, though it is a threatening to them, is part of the promise to the Israel of God, that God would not only punish the Assyrians for the mischief they had done to the Israel of God, but would disable and deter them from doing the like again; and this prediction, which would now shortly be accomplished, would ratify and confirm the foregoing promises, which should be accomplished in the latter days. Here is,
I. God Almighty angry, and coming forth in anger against the Assyrians. He is here introduced in all the power and all the terror of his wrath, v. 27. The name of Jehovah, which the Assyrians disdain and set at a distance from them, as if they were out of its reach and it could do them no harm, behold, it comes from far. A messenger in the name of the Lord comes from as far off as heaven itself. He is a messenger of wrath, burning with his anger. God's lips are full of indignation at the blasphemy of Rabshakeh, who compared the God of Israel with the gods of the heathen; his tongue is as a devouring fire, for he can speak his proud enemies to ruin; his very breath comes with as much force as an overflowing stream, and with it he shall slay the wicked, ch. xi. 4. He does not stifle or smother his resentments, as men do theirs when they are either causeless or impotent; but he shall cause his glorious voice to be heard when he proclaims war with an enemy that sets him at defiance, v. 30. He shall display the indignation of his anger, anger in the highest degree; it shall be as the flame of a devouring fire, which carries and consumes all before it, with lightning or dissipation, and with tempest and hailstones, all which are the formidable phenomena of nature, and therefore expressive of the terror of the Almighty God of nature.
II. The execution done by this anger of the Lord. Men are often angry when they can only threaten and talk big; but when God causes his glorious voice to be heard that shall not be all: he will show the lighting down of his arm too, v. 30. The operations of his providence shall accomplish the menaces of his word. Those that would not see the lifting up of his arm (ch. xxvi. 11) shall feel the lighting down of it, and find, to their cost, that the burden thereof is heavy (v. 27), so heavy that they cannot bear it, nor bear up against it, but must unavoidably sink and be crushed under it. Who knows the power of his anger or imagines what an offended God can do? Five things are here prepared for the execution:-- 1. Here is an overflowing stream, that shall reach to the midst of the neck, shall quite overwhelm the whole body of the army, and Sennacherib only, the head of it, shall keep above water and escape this stroke, while yet he is reserved for another in the house of Nisroch his god. The Assyrian army had been to Judah as an overflowing stream, reaching even to the neck (ch. viii. 7, 8), and now the breath of God's wrath will be so to it. 2. Here is a sieve of vanity, with which God would sift those nations of which the Assyrian army was composed, v. 28. The great God can sift nations, for they are all before him as the small dust of the balance; he will sift them, not to gather out of them any that should be preserved, but so as to shake them one against another, put them into great consternation, and shake them all away at last; for it is a sieve of vanity (which retains nothing) that they are shaken with, and they are found all chaff. 3. Here is a bridle, which God has in their jaws, to curb and restrain them from doing the mischief they would do, and to force and constrain them to serve his purposes against their own will, ch. x. 7. God particularly says of Sennacherib (ch. xxxvii. 29) that he will put a hook in his nose and a bridle in his lips. It is a bridle causing them to err, forcing them to such methods as will certainly be destructive to themselves and their interest and in which they will be infatuated. God with a word guides his people into the right way (v. 21), but with a bridle he turns his enemies headlong upon their own ruin. 4. Here is a rod and a staff, even the voice of the Lord, his word giving orders concerning it, with which the Assyrian shall be beaten down, v. 31. The Assyrian had been himself a rod in God's hand for the chastising of his people, and had smitten them, ch. x. 5. That was a transient rod; but against the Assyrian shall go forth a grounded staff, that shall give a steady blow, shall stick close to him and strike home, so as to leave an impression upon him. It is a staff with a foundation, founded upon the enemies' deserts and God's determinate counsel. It is a consumption determined (ch. x. 23), and therefore there is no escaping it, no getting out of the reach of it; it shall pass in every place where an Assyrian is found, and the Lord shall lay it upon him, and cause it to rest, v. 32. Such is the woeful case of those that persist in enmity to God: the wrath of God abides on them. 5. Here is Tophet ordained and prepared for them, v. 33. The valley of the son of Hinnom, adjoining to Jerusalem, was called Tophet. In that valley, it is supposed, many of the Assyrian regiments lay encamped, and were there slain by the destroying angel; or there the bodies of those that were so slain were burned. Hezekiah had lately, and from yesterday (so the word is) ordained it; that is, say some, he had cleared it of the images that were set up in it, to which they there burnt their children, and so prepared it to be a receptacle for the dead bodies of their enemies, for the king of Assyria (that is, for his army) it is prepared, and there is fuel enough ready to burn them all; and they shall be consumed as suddenly and effectually as if the fire were kept burning by a continual stream of brimstone, for such the breath of the Lord, his word and his wrath, will be to it. Now as the prophet, in the foregoing promises, slides insensibly into the promises of gospel graces and comforts, so here, in the threatening of the ruin of Sennacherib's army, he points at the final and everlasting destruction of all impenitent sinners. Our Saviour calls the future misery of the damned Gehenna, in allusion to the valley of Hinnom, which gives some countenance to the applying of this to that misery, as also that in the Apocalypse it is so often called the lake that burns with fire and brimstone. This is said to be prepared of old for the devil and his angels, for the greatest of sinners, the proudest, and that think themselves not accountable to any for what they say and do; even for kings it is prepared. It is deep and large, sufficient to receive the world of the ungodly; the pile thereof is fire and much wood. God's wrath is the fire, and sinners make themselves fuel to it; and the breath of the Lord (the power of his anger) kindles it, and will keep it ever burning. See ch. lxvi. 24. Wherefore stand in awe and sin not.
III. The great joy which this should occasion to the people of God. The Assyrian's fall is Jerusalem's triumph (v. 29): You shall have a song as in the night, a psalm of praise such as those sing who by night stand in the house of the Lord, and sing to his glory who gives songs in the night. It shall not be a song of vain mirth, but a sacred song, such as was sung when a holy solemnity was kept in a grave and religious manner. Our joy in the fall of the church's enemies must be a holy joy, gladness of heart, as when one goes, with a pipe (such as the sons of the prophets used when they prophesied, 1 Sam. x. 5), to the mountain of the Lord, there to celebrate the praises of the Mighty One of Israel. Nay, in every place where the divine vengeance shall pursue the Assyrians they shall not only fall unlamented, but all their neighbours shall attend their fall with tabrets and harps, pleased to see how God, in battles of shaking, such as shake them out of the world, fights with them (v. 32); for when the wicked perish there is shouting; and it is with a particular satisfaction that wise and good men see the ruin of those who, like the Assyrians, have insolently bidden defiance to God and trampled upon all mankind.
Adam Clarke: Commentary on the Bible - 1831
30:27: And the burden thereof is heavy "And the flame raged violently" - משאה massaah; this word seems to be rightly rendered in our translation, the flame, Jdg 20:38, Jdg 20:40, etc.; a sign of fire, Jer 6:1; called properly משאת masseeth, an elevation, from its tending upwards.
Albert Barnes: Notes on the Bible - 1834
30:27: Behold, the name of the Lord cometh - (compare the notes at Isa 19:1). The verses following, to the end of the chapter, are designed evidently to describe the destruction of the army of Sennacherib. This is expressly declared in Isa 30:31, and all the circumstances in the prediction accord with that event. There is no necessity of supposing that this is the commencement of a new prophecy, for it is connected with the main subject in the pRev_ious part of the chapter. The whole prophecy was composed evidently in view of that threatened invasion. In the apprehension of that, they sought the aid of Egypt Isa 30:1-6, for that, the prophet denounces judgment on them (Isa 30:8 ff); in view of these judgments, however, he promises a more happy state Isa 30:18-26; and now, in the close of the chapter, in order to deter them from the alliance, he assures them that, without any foreign aid, the Assyrian would be destroyed by Yahweh himself. The phrase 'name of Yahweh,' is probably another mode of designating Yahweh himself; as the name of God is often put for God himself (see Act 3:6-7, Act 3:12, Act 30; Act 4:10; Co1 1:10). The idea is, that the destruction of the Assyrian hosts would be accomplished by the immediate power of Yahweh himself without any need of the aid of the Egyptian or of any foreign alliances.
From afar - That is, from heaven (compare the note at Isa 19:1).
Burning with his anger - Or, rather, his anger is enkindled.
And the burden thereof - Margin, 'Grievousness of flame.' Lowth renders it, 'The flame rageth violently.' Noyes, 'Violent is the flame.' The Septuagint renders it, 'A burning wrath' The word משׂאה mas'â'â h, from נשׂא nâ s'â' "to bear, lift up, carry," means properly a lifting up Psa 141:2; a burden Zep 3:18; then a mounting up, particularly of a flame or smoke in a conflagration Jdg 20:38. This seems to be the idea here, that the anger of God would be like a heavy, dark column of mingled smoke and flame bursting out, and rising up over a city.
His lips are full of indignation - All this language is of course figurative, and means that he would issue a command to destroy the Assyrians, or that they would be destroyed in such a manner as most effectively to exhibit his displeasure.
And his tongue as a devouring fire - That is, he shall issue a command that shall destroy like a raging and devouring fire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:27: burning: Isa 9:5, Isa 10:16, Isa 10:17, Isa 33:12, Isa 34:9; Deu 32:22, Deu 33:2; Psa 18:7-9, Psa 79:5; Lam 1:12, Lam 1:13; Dan 7:9; Nah 1:5, Nah 1:6; Th2 2:8; Heb 12:29
the burden thereof: or, the grievousness of flame
heavy: Heb. heaviness. Zep 3:8
Carl Friedrich Keil and Franz Delitzsch
30:27
"Behold, the name of Jehovah cometh from far, burning His wrath, and quantity of smoke: His lips are full of wrathful foam, and His tongue like devouring fire. And His breath is like an overflowing brook, which reaches half-way to the neck, to sift nations in the sieve of nothingness; and a misleading bridle comes to the cheeks of the nations." Two figures are here melted together - namely, that of a storm coming up from the farthest horizon, which turns the sky into a sea of fire, and kindles whatever it strikes, so that there rises up a heavy burden, or thick mass of smoke (kōbhed massâ'âh, like mas'ēth in Judg 20:40, cf., Judg 20:38; on this attributive combination, burning His wrath (Ewald, 288, c) and a quantity, etc., see Is 13:9); and that of a man burning with wrath, whose lips foam, whose tongue moves to and fro like a flame, and whose breath is a snorting that threatens destruction, which when it issues from Jehovah swells into a stream, which so far covers a man that only his neck appears as the visible half. We had the same figure in Is 8:8, where Asshur, as it came upon Judah, was compared to such an almost overwhelming and drowning flood. Here, again, it refers to Judah, which the wrath of Jehovah had almost though not entirely destroyed. For the ultimate object of the advancing name of Jehovah (shēm, name, relating to His judicial coming) is to sift nations, etc.: lahănâphâh for lehânı̄ph (like lahăzâdâh in Dan 5:20), to make it more like nâphâh in sound. The sieve of nothingness is a sieve in which everything, that does not remain in it as good corn, is given up to annihilation; שׁוא is want of being, i.e., of life from God, and denotes the fate that properly belongs to such worthlessness. In the case of v'resen (and a bridle, etc.) we must either supply in thought לשׂום (שׂם), or, what is better, take it as a substantive clause: "a misleading bridle" (or a bridle of misleading, as Bttcher renders it, math‛eh being the form mashqeh) holds the cheeks of the nations. The nations are regarded as wild horses, which could not be tamed, but which were now so firmly bound and controlled by the wrath of God, that they were driven down into the abyss.
Geneva 1599
30:27 Behold, (z) the name of the LORD cometh from far, burning [with] his anger, and the burden [of it is] heavy: his lips are full of indignation, and his tongue as a devouring fire:
(z) This threatening is against the Assyrians the chief enemies of the people of God.
John Gill
30:27 Behold, the name of the Lord cometh from far,.... From hence to the end of the chapter Is 30:28 is a very full account, by way of prophecy, of the destruction of the Assyrian army by the Lord; and which is to be considered as a type of the destruction of antichrist, by and at the coming of the Lord Jesus. It is introduced with a "behold", as declaring something of moment and importance worthy of attention, and even wonderful. "The name of the Lord" is the Lord himself; unless it is to be understood of the angel that came in the name of the Lord, and destroyed Sennacherib's army; who may be said to come "from far", because he came from heaven; and from whence Christ the Angel uncreated, in whom the name of the Lord is, will come to judge the world, and to take vengeance on all his and his people's enemies, antichrist and all his followers:
burning with his anger; against the Assyrian monarch and his army. So our Lord, when he shall come forth to make war with the antichristian kings of the earth, his "eyes" shall be "as a flame of fire": and when he comes to judge the world, he will descend in "flaming fire", Rev_ 19:12 the day of the Lord will burn as an oven, Mal 4:1,
and the burden thereof is heavy: the punishment inflicted, in his burning anger and hot displeasure, will be heavy, even intolerable, heavier than it can be borne, as the Targum paraphrases it; see Gen 4:13,
his lips are full of indignation, and his tongue as a devouring fire; the words he will utter, the sentence he will pronounce, will be dreadful, executed by the angel; so the sharp sword that goes out of the mouth of Christ, with which he will smite the nations; and such the awful sentence pronounced by him on the wicked, "go, ye cursed, into everlasting fire", &c. see Rev_ 19:15. So the Targum,
"from before him goes out the curse upon the ungodly, and his Word as a consuming fire.''
John Wesley
30:27 Behold - Here he gives them an earnest of those greater mercies in times to come, by assuring them of the approaching destruction of the Assyrian forces. The name - The Lord himself. From far - From a remote place: even from heaven. Heavy - He will inflict heavy judgments upon them. Indignation - He hath pronounced a severe sentence against them, and will give command for the execution of it.
Robert Jamieson, A. R. Fausset and David Brown
30:27 name of . . . Lord--that is, Jehovah Himself (Ps 44:5; Ps 54:1); represented as a storm approaching and ready to burst over the Assyrians (Is 30:30-31).
burden . . . is heavy--literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. SMITH]; the gathering cloud gradually rising till it bursts.
30:2830:28: եւ հոգի նորա իբրեւ զջուր ձորալիր պարանոցաթա՛ղ յորդեսցէ։ Եւ բաժանեսցի խռովեցուցանել զազգս վասն սնոտի մոլորութեանն. եւ հալածեսցէ զնոսա մոլորութիւնն, եւ հասցէ նոցա յանդիմա՛ն նոցին[9930]։ [9930] Յօրինակին կրկնի. Եւ հասցէ նոցա նոցա յանդիման։
28 իսկ նրա հոգին, ինչպէս ձորը լցուող յորդահոս հեղեղ, պիտի հասնի մինչեւ պարանոցը: Եւ պիտի բաժանի ու խռովութեան մատնի ազգերին՝ իրենց սնոտի մոլորութեան համար, պիտի հալածի նրանց մոլորութիւնը եւ նրանց հանի միմեանց դէմ:
28 Անոր հոգին յորդահոս գետի պէս Մինչեւ պարանոցը պիտի հասնի, Որպէս զի ազգերը ունայնութեան մաղով մաղէ Եւ ժողովուրդներուն կզակը սանձ դնելով՝ զանոնք մոլորեցնէ։
եւ հոգի նորա իբրեւ զջուր ձորալիր պարանոցաթաղ յորդեսցէ. [446]եւ բաժանեսցի խռովեցուցանել զազգս վասն սնոտի մոլորութեանն. եւ հալածեսցէ զնոսա մոլորութիւնն, եւ հասցէ նոցա յանդիման նոցին:

30:28: եւ հոգի նորա իբրեւ զջուր ձորալիր պարանոցաթա՛ղ յորդեսցէ։ Եւ բաժանեսցի խռովեցուցանել զազգս վասն սնոտի մոլորութեանն. եւ հալածեսցէ զնոսա մոլորութիւնն, եւ հասցէ նոցա յանդիմա՛ն նոցին[9930]։
[9930] Յօրինակին կրկնի. Եւ հասցէ նոցա նոցա յանդիման։
28 իսկ նրա հոգին, ինչպէս ձորը լցուող յորդահոս հեղեղ, պիտի հասնի մինչեւ պարանոցը: Եւ պիտի բաժանի ու խռովութեան մատնի ազգերին՝ իրենց սնոտի մոլորութեան համար, պիտի հալածի նրանց մոլորութիւնը եւ նրանց հանի միմեանց դէմ:
28 Անոր հոգին յորդահոս գետի պէս Մինչեւ պարանոցը պիտի հասնի, Որպէս զի ազգերը ունայնութեան մաղով մաղէ Եւ ժողովուրդներուն կզակը սանձ դնելով՝ զանոնք մոլորեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2830:28 и дыхание Его, как разлившийся поток, который поднимается даже до шеи, чтобы развеять народы до истощания; и будет в челюстях народов узда, направляющая к заблуждению.
30:28 καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him ὡς ως.1 as; how ὕδωρ υδωρ water ἐν εν in φάραγγι φαραγξ gorge σῦρον συρω drag ἥξει ηκω here ἕως εως till; until τοῦ ο the τραχήλου τραχηλος neck καὶ και and; even διαιρεθήσεται διαιρεω divide τοῦ ο the ἔθνη εθνος nation; caste ταράξαι ταρασσω stir up; trouble ἐπὶ επι in; on πλανήσει πλαναω mislead; wander ματαίᾳ ματαιος superficial καὶ και and; even διώξεται διωκω go after; pursue αὐτοὺς αυτος he; him πλάνησις πλανησις and; even λήμψεται λαμβανω take; get αὐτοὺς αυτος he; him κατὰ κατα down; by πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him
30:28 וְ wᵊ וְ and רוּחֹ֞ו rûḥˈô רוּחַ wind כְּ kᵊ כְּ as נַ֤חַל nˈaḥal נַחַל wadi שֹׁוטֵף֙ šôṭˌēf שׁטף wash off עַד־ ʕaḏ- עַד unto צַוָּ֣אר ṣawwˈār צַוָּאר neck יֶֽחֱצֶ֔ה yˈeḥᵉṣˈeh חצה divide לַ la לְ to הֲנָפָ֥ה hᵃnāfˌā הֲנָפָה swing גֹויִ֖ם ḡôyˌim גֹּוי people בְּ bᵊ בְּ in נָ֣פַת nˈāfaṯ נָפָה yoke שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and רֶ֣סֶן rˈesen רֶסֶן bridle מַתְעֶ֔ה maṯʕˈeh תעה err עַ֖ל ʕˌal עַל upon לְחָיֵ֥י lᵊḥāyˌê לְחִי jaw עַמִּֽים׃ ʕammˈîm עַם people
30:28. spiritus eius velut torrens inundans usque ad medium colli ad perdendas gentes in nihilum et frenum erroris quod erat in maxillis populorumHis breath as a torrent overflowing even to the midst of the neck, to destroy the nations unto nothing, and the bridle of error that was in the jaws of the people.
28. and his breath is as an overflowing stream, that reacheth even unto the neck, to sift the nations with the sieve of vanity: and a bridle that causeth to err in the jaws of the peoples.
30:28. And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and [there shall be] a bridle in the jaws of the people, causing [them] to err.
30:28. His Spirit is like a torrent, inundating, even as high as the middle of the neck, in order to reduce the nations to nothing, along with the bridle of error that was in the jaws of the people.
And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and [there shall be] a bridle in the jaws of the people, causing [them] to err:

30:28 и дыхание Его, как разлившийся поток, который поднимается даже до шеи, чтобы развеять народы до истощания; и будет в челюстях народов узда, направляющая к заблуждению.
30:28
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ὕδωρ υδωρ water
ἐν εν in
φάραγγι φαραγξ gorge
σῦρον συρω drag
ἥξει ηκω here
ἕως εως till; until
τοῦ ο the
τραχήλου τραχηλος neck
καὶ και and; even
διαιρεθήσεται διαιρεω divide
τοῦ ο the
ἔθνη εθνος nation; caste
ταράξαι ταρασσω stir up; trouble
ἐπὶ επι in; on
πλανήσει πλαναω mislead; wander
ματαίᾳ ματαιος superficial
καὶ και and; even
διώξεται διωκω go after; pursue
αὐτοὺς αυτος he; him
πλάνησις πλανησις and; even
λήμψεται λαμβανω take; get
αὐτοὺς αυτος he; him
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
30:28
וְ wᵊ וְ and
רוּחֹ֞ו rûḥˈô רוּחַ wind
כְּ kᵊ כְּ as
נַ֤חַל nˈaḥal נַחַל wadi
שֹׁוטֵף֙ šôṭˌēf שׁטף wash off
עַד־ ʕaḏ- עַד unto
צַוָּ֣אר ṣawwˈār צַוָּאר neck
יֶֽחֱצֶ֔ה yˈeḥᵉṣˈeh חצה divide
לַ la לְ to
הֲנָפָ֥ה hᵃnāfˌā הֲנָפָה swing
גֹויִ֖ם ḡôyˌim גֹּוי people
בְּ bᵊ בְּ in
נָ֣פַת nˈāfaṯ נָפָה yoke
שָׁ֑וְא šˈāwᵊ שָׁוְא vanity
וְ wᵊ וְ and
רֶ֣סֶן rˈesen רֶסֶן bridle
מַתְעֶ֔ה maṯʕˈeh תעה err
עַ֖ל ʕˌal עַל upon
לְחָיֵ֥י lᵊḥāyˌê לְחִי jaw
עַמִּֽים׃ ʕammˈîm עַם people
30:28. spiritus eius velut torrens inundans usque ad medium colli ad perdendas gentes in nihilum et frenum erroris quod erat in maxillis populorum
His breath as a torrent overflowing even to the midst of the neck, to destroy the nations unto nothing, and the bridle of error that was in the jaws of the people.
30:28. And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and [there shall be] a bridle in the jaws of the people, causing [them] to err.
30:28. His Spirit is like a torrent, inundating, even as high as the middle of the neck, in order to reduce the nations to nothing, along with the bridle of error that was in the jaws of the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:28: To sift the nations with a sieve of vanity "To toss the nations with the van of perdition" - The word להנפה lahanaphah is in its form very irregular. Kimchi says it is for להניף lehaniph. Houbigant supposes it to be a mistake, and shows the cause of it; the joining it to the ה he, which should begin the following word. The true reading is להניף הגוים lehaniph haggoyim, "to sift the nations."
The Vulgate seems to be the only one of the ancient interpreters who has explained rightly the sense; but he has dropped the image: ad perdendas gentes in nihilum, "to reduce the nations to nothing. "Kimchi's explanation is to the following effect:" נפה naphah is a van with which they winnow corn; and its use is to cleanse the corn from the chaff and straw: but the van with which God will winnow the nations will be the van of emptiness or perdition; for nothing useful shall remain behind, but all shall come to nothing, and perish. In like manner, a bridle is designed to guide the horse in the right way; but the bridle which God will put in the jaws of the people shall not direct them aright, but shall make them err, and lead them into destruction." This latter image the prophet has applied to the same subject afterwards, Isa 37:29 : -
"I will put my bridle in thy jaws, And turn thee back by the way in which thou camest."
And as for the former it is to be observed, that the van of the ancients was a large instrument, somewhat like a shovel, with a long handle, with which they tossed the corn mixed with the chaff and chopped straw into the air, that the wind might separate them. See Hammond on Mat 3:12.
There shall be a bridle in the jaws - A metaphor taken from a headstrong, unruly horse: the bridle checks, restrains, and directs him.
What the true God does in restraining sinners has been also attributed to the false gods of the heathen. Thus Aeschylus, prom. Vinct. 691: -
αλλ' επηναγκαζε νιν
Διος χαλινος προς βιαν πρασσειν ταδε.
"But the bridle of Jupiter violently constrained him to do these things."
Albert Barnes: Notes on the Bible - 1834
30:28: And his breath - The word רוח rû ach properly means "wind," air in motion; then a breathing, an exhalation, a breath; then the soul, spirit, etc. The idea here seems to be that of excited, and rapid, and agitated breathing, as when one is in anger (compare Jdg 8:3; Zac 6:8).
As an overflowing stream - This figure is common to express desolating judgments (see the notes at Isa 8:8; Isa 10:22; Isa 28:17; compare Psa 69:2, Psa 69:15).
Shall reach to the midst of the neck - Isaiah Isa 8:8, in describing the invasion of Sennacherib, and comparing it to an oveflowing torrent, says it would 'reach even to the neck;' that is, it would overflow the land, and even approach the head, the capital, but that that would be spared. By the use of a similar figure, and perhaps referring to that, he here says, that the judgment of God would overflow the army of the Assyrians, but that it would approach only to the neck, the head would still be spared; the commander and sovereign would not be destroyed. In accordance with this prediction, the angel in one night, as with an overflowing flood, cut off the army, and yet spared the sovereign, Sennacherib, who escaped with his life Isa 37:36-37. The word rendered 'shall reach' (רחצה yechĕ tseh) properly means "shall divide," or cut into two parts Gen 33:8; Num 31:37, Num 31:42; Jdg 9:43; and the idea here seems to be that a man who is in the water seems to be "divided" into two parts, one part above, and one in the water.
To sift the nations - Doubtless many nations were laid under requisition to furnish an army so large as that of Sennaherib, as the kingdom of Assyria was made up of a number of tributary people and provinces. The word rendered 'to sift' refers to the act of winnowing or fanning grain, in which the grain is "tossed" or thrown from the shovel into the air. As the chaff is driven away by the wind, so the nations in the army of Sennacherib would be scattered.
With the sieve of vanity - That is, of emptiness or perdition; he would so scatter them that nothing would be left.
A bridle in the jaws of the people - The idea is, that he had all these nations as much under his control as a man has a horse with a bridle in his mouth. The same idea the prophet has used in reference to the same subject in Isa 37:29 :
I will put my bridle in thy jaws,
And I will turn thee back by the way by which thou camest.
Causing them to err - That shall cause them to wander; that is, he would turn them from the path in which they had designed to go. They had purposed to go to Jerusalem, but he would lead them back to their own land, discomfited and disheartened (see Isa 37:29).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:28: his breath: Isa 11:4; Psa 18:15; Luk 22:31; Th2 2:8; Heb 4:12; Rev 1:16, Rev 2:16
an overflowing: Isa 8:8, Isa 28:17, Isa 28:18, Isa 29:6; Hab 3:12-15
to sift: Bp. Lowth renders, "to toss the nations with the van of perdition;" that is, says Kimchi nothing useful shall remain behind, but all shall come to nothing and perish. The van of the ancients was a large instrument, somewhat like a shovel, with a long handle, with which they tossed the corn mixed with the chaff and chopped straw into the air, that the wind might separate them. Isa 19:12, Isa 19:14, Isa 33:10-12; Hos 13:3; Amo 9:9; Mat 3:12
a bridle: Isa 37:29; Kg2 19:28; Psa 32:9; Pro 26:3
causing: Isa 19:3, Isa 19:13, Isa 19:14; Sa2 17:14; Kg1 22:20-22; Job 39:17; Eze 14:7-9; Th2 2:11
Geneva 1599
30:28 And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of (a) vanity: and [there shall be] a bridle in the jaws of the people, causing [them] to err.
(a) To drive you to nothing: and thus God consumes the wicked by that means, by which he cleanses his.
John Gill
30:28 And his breath as an overflowing stream,.... Which comes with great swiftness and force, bearing all before it, breathing out nothing but the fire of divine wrath, before which there is no standing; nor could the Assyrian army stand before it, but suddenly, in a moment, was carried away with the force of it: thus our Lord will consume the man of sin with the spirit or breath of his mouth, and destroy him with the brightness of his coming, Th2 2:8, and this stream
shall reach to the midst of the neck; which shows the extreme danger the army would be in, as a man that is up to the neck in water, and can find no way of escaping; and very aptly represents their state and condition, the whole body of the army being encompassed and destroyed by this overflowing stream of divine wrath, only their head, their king Sennacherib was saved; and he in a little time was cut off, when he had got into his country; as the Assyrian army served the Jews, they are served themselves; see Is 8:7,
to sift the nations with the sieve of vanity; that is, the breath, wind, or Spirit of the Lord, compared to an overflowing stream, should be of this use, and have this effect, to sift the people of several nations, of which the Assyrian army consisted, so as to dash them one against another, and utterly destroy them; for they were to be sifted, not with a good and profitable sieve, which retains the corn, and shakes out the chaff, or so as to have some taken out and spared; but with a sieve that lets all through, and so be brought to nothing, as the Vulgate Latin version; and thus will all the antichristian nations be agitated, and shaken, and destroyed, ere long:
and there shall be a bridle in the jaws of the people, causing them to err; from the way they intended to go, namely, up to Jerusalem, and take and sack it, and obliging them to betake themselves another way for their retreat and safety; see Is 37:29.
John Wesley
30:28 His breath - God's anger. A stream - Coming from him as vehemently, as a mighty torrent of waters. To sift - To shake and scatter, as it were with a sieve. The nations - The Assyrian army, which was made up of several nations. With - Not with an ordinary sieve, which casteth away the chaff only, but with a sieve, which should shake them so long and so vehemently, as to cast away altogether. A bridle - God will over - rule them by his powerful providence. To err - Whereas other bridles guide into the right way, this shall turn them out of the way, by giving them up to their own foolish counsels, which shall bring them to certain ruin.
Robert Jamieson, A. R. Fausset and David Brown
30:28 (Is 11:4; Th2 2:8).
reach . . . neck--the most extreme danger; yet as the head, or capital of Judah, was to be spared (Is 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape.
sieve of vanity--Rather, "the winnowing fan of destruction" [LOWTH] (Is 41:16).
bridle in . . . jaws--as prisoners are represented in the Assyrian inscriptions (Is 37:29).
causing . . . to err-- (Is 63:17). "People," Hebrew, "peoples," namely, the various races composing the Assyrian armies (Is 5:26).
30:2930:29: Միթէ հանապա՞զ պա՛րտ իցէ ձեզ ուրախութեամբ մտանել ՚ի սրբութիւնս իմ. յամենայն ժամ տօնիւք եւ ուրախութեամբ եւ փողո՞վք մտանել ՚ի լեառն Տեառն՝ ※ առ Աստուած Սուրբն Իսրայէլի։
29 Մի՞թէ դուք հանապազ ուրախութեամբ պիտի մտնէք իմ սրբութիւնները, մի՞թէ ամէն ժամ տօնախմբութիւններով, ցնծութեամբ ու փողերով պիտի մուտք գործէք Տիրոջ լեռը՝ Իսրայէլի սուրբ Աստծու մօտ:
29 Դուք սուրբ տօնի մը գիշերուան պէս երգ պիտի ունենաք Ու Իսրայէլին Վէմին՝ Տէրոջը՝ լեռը երթալու համար Սրինգով գացողի պէս սրտի ուրախութիւն պիտի ունենաք։
Միթէ հանապա՞զ պարտ իցէ ձեզ ուրախութեամբ մտանել ի սրբութիւնս իմ, յամենայն ժամ տօնիւք եւ ուրախութեամբ եւ փողո՞վք մտանել ի լեառն Տեառն` առ Աստուած Սուրբն Իսրայելի:

30:29: Միթէ հանապա՞զ պա՛րտ իցէ ձեզ ուրախութեամբ մտանել ՚ի սրբութիւնս իմ. յամենայն ժամ տօնիւք եւ ուրախութեամբ եւ փողո՞վք մտանել ՚ի լեառն Տեառն՝ ※ առ Աստուած Սուրբն Իսրայէլի։
29 Մի՞թէ դուք հանապազ ուրախութեամբ պիտի մտնէք իմ սրբութիւնները, մի՞թէ ամէն ժամ տօնախմբութիւններով, ցնծութեամբ ու փողերով պիտի մուտք գործէք Տիրոջ լեռը՝ Իսրայէլի սուրբ Աստծու մօտ:
29 Դուք սուրբ տօնի մը գիշերուան պէս երգ պիտի ունենաք Ու Իսրայէլին Վէմին՝ Տէրոջը՝ լեռը երթալու համար Սրինգով գացողի պէս սրտի ուրախութիւն պիտի ունենաք։
zohrab-1805▾ eastern-1994▾ western am▾
30:2930:29 А у вас будут песни, как в ночь священного праздника, и веселье сердца, как у идущего со свирелью на гору Господню, к твердыне Израилевой.
30:29 μὴ μη not διὰ δια through; because of παντὸς πας all; every δεῖ δει is necessary; have to ὑμᾶς υμας you εὐφραίνεσθαι ευφραινω celebrate; cheer καὶ και and; even εἰσπορεύεσθαι εισπορευομαι intrude; travel into εἰς εις into; for τὰ ο the ἅγιά αγιος holy μου μου of me; mine διὰ δια through; because of παντὸς πας all; every ὡσεὶ ωσει as if; about ἑορτάζοντας εορταζω keep the festival καὶ και and; even ὡσεὶ ωσει as if; about εὐφραινομένους ευφραινω celebrate; cheer εἰσελθεῖν εισερχομαι enter; go in μετὰ μετα with; amid αὐλοῦ αυλος flute εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τοῦ ο the κυρίου κυριος lord; master πρὸς προς to; toward τὸν ο the θεὸν θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel
30:29 הַ ha הַ the שִּׁיר֙ ššîr שִׁיר song יִֽהְיֶ֣ה yˈihyˈeh היה be לָכֶ֔ם lāḵˈem לְ to כְּ kᵊ כְּ as לֵ֖יל lˌêl לַיִל night הִתְקַדֶּשׁ־ hiṯqaddeš- קדשׁ be holy חָ֑ג ḥˈāḡ חַג festival וְ wᵊ וְ and שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy לֵבָ֗ב lēvˈāv לֵבָב heart כַּֽ kˈa כְּ as † הַ the הֹולֵךְ֙ hôlēḵ הלך walk בֶּֽ bˈe בְּ in † הַ the חָלִ֔יל ḥālˈîl חָלִיל flute לָ lā לְ to בֹ֥וא vˌô בוא come בְ vᵊ בְּ in הַר־ har- הַר mountain יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to צ֥וּר ṣˌûr צוּר rock יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
30:29. canticum erit vobis sicut nox sanctificatae sollemnitatis et laetitia cordis sicut qui pergit cum tibia ut intret in montem Domini ad Fortem IsrahelYou shall have a song as in the night of the sanctified solemnity, and joy of heart, as where one goeth with a pipe, to come into the mountain of the Lord, to the Mighty One of Israel.
29. Ye shall have a song as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the Rock of Israel.
30:29. Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
30:29. There will be a song for you, as in the night of a sanctified solemnity, and a joy of heart, as when one travels with music to arrive at the mountain of the Lord, to the Strong One of Israel.
Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel:

30:29 А у вас будут песни, как в ночь священного праздника, и веселье сердца, как у идущего со свирелью на гору Господню, к твердыне Израилевой.
30:29
μὴ μη not
διὰ δια through; because of
παντὸς πας all; every
δεῖ δει is necessary; have to
ὑμᾶς υμας you
εὐφραίνεσθαι ευφραινω celebrate; cheer
καὶ και and; even
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
εἰς εις into; for
τὰ ο the
ἅγιά αγιος holy
μου μου of me; mine
διὰ δια through; because of
παντὸς πας all; every
ὡσεὶ ωσει as if; about
ἑορτάζοντας εορταζω keep the festival
καὶ και and; even
ὡσεὶ ωσει as if; about
εὐφραινομένους ευφραινω celebrate; cheer
εἰσελθεῖν εισερχομαι enter; go in
μετὰ μετα with; amid
αὐλοῦ αυλος flute
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τοῦ ο the
κυρίου κυριος lord; master
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
30:29
הַ ha הַ the
שִּׁיר֙ ššîr שִׁיר song
יִֽהְיֶ֣ה yˈihyˈeh היה be
לָכֶ֔ם lāḵˈem לְ to
כְּ kᵊ כְּ as
לֵ֖יל lˌêl לַיִל night
הִתְקַדֶּשׁ־ hiṯqaddeš- קדשׁ be holy
חָ֑ג ḥˈāḡ חַג festival
וְ wᵊ וְ and
שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy
לֵבָ֗ב lēvˈāv לֵבָב heart
כַּֽ kˈa כְּ as
הַ the
הֹולֵךְ֙ hôlēḵ הלך walk
בֶּֽ bˈe בְּ in
הַ the
חָלִ֔יל ḥālˈîl חָלִיל flute
לָ לְ to
בֹ֥וא vˌô בוא come
בְ vᵊ בְּ in
הַר־ har- הַר mountain
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
צ֥וּר ṣˌûr צוּר rock
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
30:29. canticum erit vobis sicut nox sanctificatae sollemnitatis et laetitia cordis sicut qui pergit cum tibia ut intret in montem Domini ad Fortem Israhel
You shall have a song as in the night of the sanctified solemnity, and joy of heart, as where one goeth with a pipe, to come into the mountain of the Lord, to the Mighty One of Israel.
30:29. Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
30:29. There will be a song for you, as in the night of a sanctified solemnity, and a joy of heart, as when one travels with music to arrive at the mountain of the Lord, to the Strong One of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
29: В ночь священного праздника. Здесь пророк подразумевает Пасху, потому что никакой другой праздник не справлялся у евреев ночью.

Идущего со свирелью. На праздник Пасхи многие евреи шли с флейтами или свирелями. И во время пасхальной или опресночной недели в Иерусалиме устраивались процессии, ходившие в храм с пением и музыкою.
Albert Barnes: Notes on the Bible - 1834
30:29: Ye shall have a song - That is, ye inhabitants of Jerusalem shall rejoice when the army of the Assyrian is destroyed.
As in the night, when a solemnity is kept - The word 'solemnity' here (חג châ g) denotes a festival, or feast; and refers, by way of eminence, to the Passover, which is usually designated as "the feast;" that is, the principal festival of the Jews (see Mat 27:15; Joh 5:1, Joh 5:11, Joh 5:13, Joh 5:23). This festival was kept at first at night, and was required to be so celebrated ever afterward Exo 12:42; Deu 16:1-6.
As when one goeth with a pipe - Music was used in the daily service of the temple, and their processions and celebrations were all with instrumental music. The simple idea is, that the sudden and complete destruction of the army of Sennacherib would be the occasion of the highest joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:29: Ye shall: Isa 12:1, Isa 26:1; exo 15:1-21; Ch2 20:27, Ch2 20:28; Psa 32:7; Jer 33:11; Rev 15:3; Jer 19:1-7
in the night: Lev 23:32; Deu 16:6, Deu 16:14; Psa 42:4, Psa 81:1-4; Mat 26:30
with a pipe: Ch1 13:7, Ch1 13:8; Psa 42:4, Psa 95:1, Psa 95:2, Psa 150:3-5
the mountain: Isa 2:3
mighty One: Heb. Rock, Isa 26:4; Deu 32:4, Deu 32:31; Psa 18:31
Carl Friedrich Keil and Franz Delitzsch
30:29
This is the issue of the judgment which begins at the house of God, then turns against the instrument employed, namely the heathen, and becomes to the Israel that survives a counterpart of the deliverance from Egypt. "Your song will then sound as in the night, when the feast is celebrated; and ye will have joy of heart like those who march with the playing of flutes, to go up to the mountain of Jehovah, to the Rock of Israel." In the word châg (feast), which is generally used with special reference to the feast of tabernacles, there is here an unmistakeable allusion to the passover, as we may see from the introduction of "the night," which evidently means the night before the passover (lēl shimmurı̄m, Ex 12:42), which was so far a festal night, that it preceded and introduced the feast of unleavened bread. The prophet has taken his figure from the first passover-night in Egypt, when Israel was rejoicing in the deliverance which it was just about to receive, whilst the destroying angel was passing through the land. Such would be the song which they would be able to sing, when Jehovah poured out His judgment upon His people's enemies outside. The church is shut up in its chamber (Is 26:20), and its joy resembles the heartfelt joy of those who go on pilgrimage on one of the three great feasts, or in the procession that carries up the first-fruits to Jerusalem (Biccurim, iii. 3), going up with the sound of flutes to the mountain of Jehovah, to appear before Him, the Rock of Israel.
Geneva 1599
30:29 Ye shall have a song, as in the (b) night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come upon the mountain of the LORD, to the mighty One of Israel.
(b) You will rejoice at the destruction of your enemies, as they who sang for joy at the solemn feast, which began in the evening.
John Gill
30:29 Ye shall have a song,.... That is, the Jews should have a song, and sing it upon the ruin of the Assyrian army; as the Israelites had, when Pharaoh and his host were drowned in the Red Sea; and so will the Christian church have one, at the fall of Babylon, Rev_ 15:1,
as in the night, when a holy solemnity is kept; and gladness of heart, the Jewish feasts always began, the even preceding, and were ushered in with singing songs, and psalms; especially the feast of the passover, which it is thought is alluded to here. It is a common notion of the Jews (k), that the slaughter of the Assyrian army was on the night of the passover; that it was in the night is certain, 4Kings 19:35 but that it was on the night of the passover is not certain; however, the songs sung on that night were not on this occasion, nor could this be sung so soon; and it will be at evening time that the latter day glory shall break out, and songs of joy be heard from the uttermost parts of the earth, Zech 14:7,
as when one goeth with a pipe to come into the mountain of the Lord; the temple; it being usual for persons, that came from distant parts of the land to the temple to worship, to bring pipes along with them in their hands, and play upon them as they were travelling, to divert them, and the company that were with them; see Ps 42:4. Jarchi thinks the allusion is to the bringing up of the first fruits to the temple at Jerusalem, which was preceded with a pipe, as appears from the Misnah (l):
to the mighty One of Israel; or, "Rock of Israel" (m); one of the names of the Messiah, 2Kings 23:3 to whom the song of praise and triumph shall be sung, in the latter day, by those that stand upon Mount Zion, with harps in their hands, having gotten the victory over the beast and his image, Rev_ 14:1.
(k) Vid. Aben Ezra, Ben Melech, & Abendana. (l) Biccurim, c. 3. sect. 3, 4. (m) "rupem Israelis", Junius & Tremellius, Piscator, Cocceius; "petram Israel", Montanus.
John Wesley
30:29 A song - You shall have songs of praise. The night - He seems to have a particular respect to the solemnity of the passover, in which they spent some considerable part of the night in rejoicing, and singing psalms before the Lord. As when - Like the joy of one that is going up to the solemn feasts with musick.
Robert Jamieson, A. R. Fausset and David Brown
30:29 the night . . . solemnity--As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, "the solemnity" (Ex 12:42).
goeth with a pipe--or flute. They used to go up to Jerusalem ("the mountain of the Lord," Zion) at the three feasts with music and gladness (Deut 16:16; Ezra 2:65; Ps 122:1-4).
30:3030:30: Եւ լսելի՞ արասցէ զփառս բարբառոյ իւրոյ, եւ զսրտմտութիւն բազկի իւրոյ ցուցցէ՞ բարկութեամբ՝ եւ սրտմտութեամբ եւ բոցո՛վ որ ուտիցէ. եւ սաստիկ բարկութեամբ հրացանից, եւ ջրով, եւ կարկտիւ միանգամայն հոսելով բռնութեամբ։
30 Տէրը լսելի պիտի դարձնի իր փառաւոր ձայնը, ցոյց պիտի տայ իր բազկի զայրոյթը՝ սրտմտութեամբ ու ցասման ամենակուլ բոցով, կրակ սփռող իր ահաւոր բարկութեամբ, ինչպէս եւ ջրհեղեղով ու սաստկատարափ կարկուտով:
30 Տէրը իր փառաւոր ձայնը լսել պիտի տայ Ու իր սաստիկ բարկութիւնովը եւ մաշող կրակին բոցովը, Հեղեղով, փոթորիկով ու կարկուտի քարերով Իր երկնցած բազուկը* պիտի ցուցնէ։
Եւ լսելի արասցէ`` զփառս բարբառոյ իւրոյ, եւ [447]զսրտմտութիւն բազկի իւրոյ ցուցցէ բարկութեամբ` եւ սրտմտութեամբ եւ բոցով որ ուտիցէ. [448]եւ սաստիկ բարկութեամբ հրացանից, եւ ջրով եւ կարկտիւ միանգամայն հոսելով բռնութեամբ:

30:30: Եւ լսելի՞ արասցէ զփառս բարբառոյ իւրոյ, եւ զսրտմտութիւն բազկի իւրոյ ցուցցէ՞ բարկութեամբ՝ եւ սրտմտութեամբ եւ բոցո՛վ որ ուտիցէ. եւ սաստիկ բարկութեամբ հրացանից, եւ ջրով, եւ կարկտիւ միանգամայն հոսելով բռնութեամբ։
30 Տէրը լսելի պիտի դարձնի իր փառաւոր ձայնը, ցոյց պիտի տայ իր բազկի զայրոյթը՝ սրտմտութեամբ ու ցասման ամենակուլ բոցով, կրակ սփռող իր ահաւոր բարկութեամբ, ինչպէս եւ ջրհեղեղով ու սաստկատարափ կարկուտով:
30 Տէրը իր փառաւոր ձայնը լսել պիտի տայ Ու իր սաստիկ բարկութիւնովը եւ մաշող կրակին բոցովը, Հեղեղով, փոթորիկով ու կարկուտի քարերով Իր երկնցած բազուկը* պիտի ցուցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
30:3030:30 И возгремит Господь величественным гласом Своим и явит тяготеющую мышцу Свою в сильном гневе и в пламени поедающего огня, в буре и в наводнении и в каменном граде.
30:30 καὶ και and; even ἀκουστὴν ακουστος do; make ὁ ο the θεὸς θεος God τὴν ο the δόξαν δοξα glory τῆς ο the φωνῆς φωνη voice; sound αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the θυμὸν θυμος provocation; temper τοῦ ο the βραχίονος βραχιων arm αὐτοῦ αυτος he; him δείξει δεικνυω show μετὰ μετα with; amid θυμοῦ θυμος provocation; temper καὶ και and; even ὀργῆς οργη passion; temperament καὶ και and; even φλογὸς φλοξ blaze κατεσθιούσης κατεσθιω consume; eat up κεραυνώσει κεραυνοω and; even ὡς ως.1 as; how ὕδωρ υδωρ water καὶ και and; even χάλαζα χαλαζα.1 hail συγκαταφερομένη συγκαταφερω violence
30:30 וְ wᵊ וְ and הִשְׁמִ֨יעַ hišmˌîₐʕ שׁמע hear יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הֹ֣וד hˈôḏ הֹוד splendour קֹולֹ֗ו qôlˈô קֹול sound וְ wᵊ וְ and נַ֤חַת nˈaḥaṯ נַחַת descent זְרֹועֹו֙ zᵊrôʕˌô זְרֹועַ arm יַרְאֶ֔ה yarʔˈeh ראה see בְּ bᵊ בְּ in זַ֣עַף zˈaʕaf זַעַף rage אַ֔ף ʔˈaf אַף nose וְ wᵊ וְ and לַ֖הַב lˌahav לַהַב flame אֵ֣שׁ ʔˈēš אֵשׁ fire אֹוכֵלָ֑ה ʔôḵēlˈā אכל eat נֶ֥פֶץ nˌefeṣ נֶפֶץ pattering וָ wā וְ and זֶ֖רֶם zˌerem זֶרֶם rain וְ wᵊ וְ and אֶ֥בֶן ʔˌeven אֶבֶן stone בָּרָֽד׃ bārˈāḏ בָּרָד hail
30:30. et auditam faciet Dominus gloriam vocis suae et terrorem brachii sui ostendet in comminatione furoris et flamma ignis devorantis adlidet in turbine et in lapide grandinisAnd the Lord shall make the glory of his voice to be heard, and shall shew the terror of his arm, in the threatening of wrath, and the flame of devouring fire: he shall crush to pieces with whirlwind, and hailstones.
30. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of anger, and the flame of a devouring fire, with a blast, and tempest, and hailstones.
30:30. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of [his] anger, and [with] the flame of a devouring fire, [with] scattering, and tempest, and hailstones.
30:30. And the Lord will cause the glory of his voice to be heard, and, with a threatening fury and a devouring flame of fire, he will reveal the terror of his arm. He will crush with the whirlwind and with hailstones.
And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of [his] anger, and [with] the flame of a devouring fire, [with] scattering, and tempest, and hailstones:

30:30 И возгремит Господь величественным гласом Своим и явит тяготеющую мышцу Свою в сильном гневе и в пламени поедающего огня, в буре и в наводнении и в каменном граде.
30:30
καὶ και and; even
ἀκουστὴν ακουστος do; make
ο the
θεὸς θεος God
τὴν ο the
δόξαν δοξα glory
τῆς ο the
φωνῆς φωνη voice; sound
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
θυμὸν θυμος provocation; temper
τοῦ ο the
βραχίονος βραχιων arm
αὐτοῦ αυτος he; him
δείξει δεικνυω show
μετὰ μετα with; amid
θυμοῦ θυμος provocation; temper
καὶ και and; even
ὀργῆς οργη passion; temperament
καὶ και and; even
φλογὸς φλοξ blaze
κατεσθιούσης κατεσθιω consume; eat up
κεραυνώσει κεραυνοω and; even
ὡς ως.1 as; how
ὕδωρ υδωρ water
καὶ και and; even
χάλαζα χαλαζα.1 hail
συγκαταφερομένη συγκαταφερω violence
30:30
וְ wᵊ וְ and
הִשְׁמִ֨יעַ hišmˌîₐʕ שׁמע hear
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הֹ֣וד hˈôḏ הֹוד splendour
קֹולֹ֗ו qôlˈô קֹול sound
וְ wᵊ וְ and
נַ֤חַת nˈaḥaṯ נַחַת descent
זְרֹועֹו֙ zᵊrôʕˌô זְרֹועַ arm
יַרְאֶ֔ה yarʔˈeh ראה see
בְּ bᵊ בְּ in
זַ֣עַף zˈaʕaf זַעַף rage
אַ֔ף ʔˈaf אַף nose
וְ wᵊ וְ and
לַ֖הַב lˌahav לַהַב flame
אֵ֣שׁ ʔˈēš אֵשׁ fire
אֹוכֵלָ֑ה ʔôḵēlˈā אכל eat
נֶ֥פֶץ nˌefeṣ נֶפֶץ pattering
וָ וְ and
זֶ֖רֶם zˌerem זֶרֶם rain
וְ wᵊ וְ and
אֶ֥בֶן ʔˌeven אֶבֶן stone
בָּרָֽד׃ bārˈāḏ בָּרָד hail
30:30. et auditam faciet Dominus gloriam vocis suae et terrorem brachii sui ostendet in comminatione furoris et flamma ignis devorantis adlidet in turbine et in lapide grandinis
And the Lord shall make the glory of his voice to be heard, and shall shew the terror of his arm, in the threatening of wrath, and the flame of devouring fire: he shall crush to pieces with whirlwind, and hailstones.
30:30. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of [his] anger, and [with] the flame of a devouring fire, [with] scattering, and tempest, and hailstones.
30:30. And the Lord will cause the glory of his voice to be heard, and, with a threatening fury and a devouring flame of fire, he will reveal the terror of his arm. He will crush with the whirlwind and with hailstones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31-32-33: Изобразив в 27-28: ст. приближение грозного Судии, пророк с 30: ст. начинает изображать самое совершение суда.

Возгремит Господь. Здесь пророк, очевидно, говорит о громе, который обычно принято было считать голосом Божиим (1: Цар 12:18; Иов 26:14).

От гласа Господа. Здесь, по-видимому, пророк представляет себе Всевышнего, как могучего воина, испускающего военный крик при нападении на врага (Иоил 3:16; Ам 1:2).

Жезлом поражаемый. Как видно из дальнейшего, удары жезла Божия будут смертельны для Ассура.

С тимпанами и цитрами. Евреи во время казни, совершаемой над их врагами ассирийцами, будут играть на музыкальных инструментах, прославляя Великого Судию.

Тофет. Так называлась долина сынов Гинномовых близ Иерусалима, где сожигалась всякая падаль (Толк. Библия т. 2-й, с. 533). Но здесь пророк берет это имя как нарицательное - для обозначения места сожжения трупов вообще (на это, может быть, и указывает и форма этого имени у пророка - tophteh). Царь ассирийский устроил для себя сам костер в Ниневии, когда уже не было возможности спастись от врагов, и сгорел на нем вместе со своими женами и детьми.

Как поток серы. Этими словами пророк указывает на то, что костер сразу загорится, как будто его весь облили серою.
Глава 30-я заключает в себе цельную поэму, направленную против союза с Египтом. Строфы ее распределяются так:
1: строфа 29: гл. _15-16: а. ст. _(3, 2, 2)
1: строфа 30: гл. _1-2: ст. _(3, 2, 2)
2: строфа 30: гл. _3-7: ст. _(3, 2, 2)
3: строфа 30: гл. _8-11: ст. _(2, 2, 2, 2)
1: строфа 30: гл. _12-14: ст. _(3, 2, 2)
2: строфа 30: гл. _15-17: ст. _(3, 2, 2)
3: строфа 30: гл. _18-19: ст. _(2, 2)
1: строфа 30: гл. _20-22: ст. _(3, 2)
2: строфа 30: гл. _23-24: ст. _(2, 3)
3: строфа 30: гл. _25-26: ст. _(2, 2)
1: строфа 30: гл. _27-29: ст. _(2, 2, 3)
2: строфа 30: гл. _30-33: ст. _(2, 2, 3)
Adam Clarke: Commentary on the Bible - 1831
30:30: The Lord shall cause his glorious voice to be heard - Kimchi understands this of the great destruction of the Assyrian host by the angel of the Lord. Instead of בזעף אץ bezaaph ats, "with swift anger, "five of Dr. Kennicott's MSS. and one of my own, read בזעם אף bezaam aph, "with detestation indignant." For אץ ats, "swift, "which is the common reading, forty-two of Kennicott's, forty-three of De Rossi's, and two of my own, have אץ ats, "wrath or fury." The former reading, אץ ats, is not found in any Bible previously to that of Van der Hooght, in 1705; and there it seems to be a typographical mistake.
Albert Barnes: Notes on the Bible - 1834
30:30: And the Lord shall cause his glorious voice to be heard - That is, he would give command to destroy them. They could not fail to recognize his voice, and to feel that it was accomplished by him.
The lighting down of his arm - The descent of his arm - alluding to the act of striking, as with a sword, by which an army is cut down.
With the flame - (see the note at Isa 29:6).
And tempest, and hailstones - With us it is rare that a storm of hail would be severe enough to destroy an army. But in oriental countries and in tropical climates, storms of hail are not unfrequently of sufficient violence to do it if the army were encamped in the open field. The following extract of a letter from one of our own countrymen, will show that this would be by no means an improbable occurrence: 'We had got perhaps a mile and a half on our way, when a cloud rising in the west gave indications of approaching rain. In a few minutes we discovered something falling from the heavens with a heavy splash, and with a whitish appearance. I could not conceive what it was, but observing some gulls near, I supposed it to be them darting for fish; but soon after discovered that they were large balls of ice falling. Immediately we heard a sound like rumbling thunder, or ten thousand carriages rolling furiously over the pavement.
The whole Bosphorus was in a foam, as though heaven's artillery had been charged upon us and our frail machine. Our fate seemed inevitable; our umbrellas were raised to protect us, the lumps of ice stripped them into ribbons. We fortunately had a bullock's hide in the boat, under which we crawled and saved ourselves from further injury. One man of the three oarsmen had his hand literally smashed, another much injured in the shoulder, Mr. H. received a blow on the leg, my right hand was somewhat disabled, and all more or less injured. It was the most awful and terrific scene I ever witnessed, and God forbid that I should be ever exposed to another. Balls of ice as large as my two fists fell into the boat, and some of them came with such violence as certainly to have broken an arm or leg, had they struck us in those parts. One of them struck the blade of an oar and split it. The scene lasted perhaps five minutes; but it was five minutes of the most awful feeling I ever experienced.
When it passed over, we found the surrounding hills covered with masses of ice, I cannot call it hail, the trees stripped of their leaves and limbs, and everything looking desolate. The scene was awful beyond all description. I have witnessed repeated earthquakes; the lightning has played, as it were, about my head; the wind roared, and the waves at one moment have thrown me to the sky, and the next have sunk me into a deep abyss. I have been in action, and have seen death and destruction around me in every shape of horror; but I never before had the feeling of awe which seized upon me on this occasion, and still haunts, and I fear foRev_er will haunt me. My porter, the boldest of my family, who had ventured an instant from the door, had been knocked down by a hailstone, and had they not dragged him in by the heels, would have been battered to death. Two boatmen were killed in the upper part of the village, and I have heard of broken bones in abundance. Imagine to yourself the heavens suddenly frozen over, and as suddenly broken to pieces in irregular masses of from half a pound to a pound weight, and precipitated to the earth.' (Commodore Porter's "Letters from Constantinople and its Environs," vol. i. p. 44.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:30: the Lord: Isa 29:6; Psa 2:5, Psa 18:13, Psa 18:14, Psa 46:6
his glorious voice: Heb. the glory of his voice, Job 37:2-5, Job 40:9; Psa 29:3-9; Eze 10:5; Rev 1:15
the lighting: Isa 51:9, Isa 62:8; Exo 15:16; Psa 98:1; Luk 1:51
the flame: Isa 28:2, Isa 32:19; Jos 10:11; Sa1 7:10; Psa 18:13, Psa 18:14, Psa 50:1-3, Psa 76:5-8; Psa 97:3-5; Eze 38:19-22; Mic 1:4; Nah 1:2-6; Mat 24:7; Th2 1:8; Rev 6:12-17, Rev 11:19, Rev 14:16-20, Rev 16:18-21
Carl Friedrich Keil and Franz Delitzsch
30:30
Israel is marching in such a joyful way to a sacred and glorious height, whilst outside Jehovah is sweeping the world-power entirely away, and that without any help from Israel. "And Jehovah causes His majestic voice to be heard, and causes the lowering of His arm to be seen, with the snorting of wrath and the blazing of devouring fire, the bursting of a cloud, and pouring of rain and hailstones. For Asshur will be terrified at the voice of Jehovah, when He smites with the staff. And it will come to pass, every stroke of the rod of destiny, which Jehovah causes to fall upon Asshur, is dealt amidst the noise of drums and the playing of guitars; and in battles of swinging arm He fights it. For a place for the sacrifice of abominations has long been made ready, even for the king is it prepared; deep, broad has He made it: its funeral-pile has fire and wood in abundance; the breath of Jehovah like a stream of brimstone sets it on fire." The imposing crash (on hōd, see Job 39:20) of the cry which Jehovah causes to be heard is thunder (see Ps 29:1-11); for the catastrophe occurs with a discharge of all the destructive forces of a storm (see Is 29:6). Nephets is the "breaking up" or "bursting," viz., of a cloud. It is through such wrath-announcing phenomena of nature that Jehovah manifests the otherwise invisible letting down of His arm to smite (nachath may possibly not be the derivative of nūăch, "settling down," but of nâchath, "the coming down," as in Ps 38:3; just as shebheth in 2Kings 23:7 is not derived from shūbh, but from shâbhath, to go to ruin). Is 30:31, commencing with ki (for), explains the terrible nature of what occurs, from the object at which it is directed: Asshur is alarmed at the voice of Jehovah, and thoroughly goes to pieces. We must not render this, as the Targum does, "which smites with the rod," i.e., which bears itself so haughtily, so tyrannically (after Is 10:24). The smiter here is Jehovah (lxx, Vulg., Luther); and basshēbhet yakkeh is either an attributive clause, or, better still, a circumstantial determining clause, eo virga percutiente. According to the accents, vehâyâh in Is 30:32 is introductory: "And it will come to pass, every stroke of the punishing rod falls (supply יהיה) with an accompaniment of drums and guitars" (the Beth is used to denote instrumental accompaniment, as in Is 30:29; Is 24:9; Ps 49:5, etc.) - namely, on the part of the people of Jerusalem, who have only to look on and rejoice in the approaching deliverance. Mūsâdâh with mattēh is a verbal substantive used as a genitive, "an appointment according to decree" (comp. yâsad in Hab 1:12, and yâ‛ad in Mic 6:9). The fact that drums and guitars are heard along with every stroke, is explained in Is 30:32: "Jehovah fights against Asshur with battles of swinging," i.e., not with darts or any other kind of weapon, but by swinging His arm incessantly, to smite Asshur without its being able to defend itself (cf., Is 19:16). Instead of בּהּ, which points back to Asshur, not to matteh, the keri has בּם, which is not so harsh, since it is immediately preceded by עליו. This cutting down of the Assyrians is accounted for in Is 30:33, (ki, for), from the fact that it had long ago been decreed that they should be burned as dead bodies. 'Ethmūl in contrast with mâchâr is the past: it has not happened today, but yesterday, i.e., as the predestination of God is referred to, "long ago."
Tophteh is the primary form of tōpheth (from tūph, not in the sense of the Neo-Persian tâften, Zend. tap, to kindle or burn, from which comes tafedra, melting; but in the Semitic sense of vomiting or abhorring: see at Job 17:6), the name of the abominable place where the sacrifices were offered to Moloch in the valley of Hinnom: a Tophet-like place. The word is variously treated as both a masculine and feminine, possibly because the place of abominable sacrifices is described first as bâmâh in Jer 7:31. In the clause הוּכן למּלך גּם־הוא, the gam, which stands at the head, may be connected with lammelekh, "also for the king is it prepared" (see at Job 2:10); but in all probability lammelekh is a play upon lammolekh (e.g., Lev 18:2), "even this has been prepared for the Melekh," viz., the king of Asshur. Because he was to be burned there, together with his army, Jehovah had made this Tophet-like place very deep, so that it might have a far-reaching background, and very broad, so that in this respect also there might be room for many sacrifices. And their medūrâh, i.e., their pile of wood (as in Ezek 24:9, cf., Ezek 24:5, from dūr, Talm. dayyēr, to lay round, to arrange, pile), has abundance of fire and wood (a hendiadys, like "cloud and smoke" in Is 4:5). Abundance of fire: for the breath of Jehovah, pouring upon the funeral pile like a stream of brimstone, sets it on fire. בּ בּער, not to burn up, but to set on fire. בּהּ points back to tophteh, like the suffix of medurâthâh.
(Note: So far as the form of the text is concerned, kōl has the disjunctive yethib before pashta, which occurs eleven times according to the Masora. Nevertheless the word is logically connected in the closest manner with what follows (comp. 'ēth tōrath in Is 5:24). The âh of mūsâdâh is rafatum pro mappicato, according to the Masora; in which case the suffix would refer to Asshur. In the place of הוא גם we also meet with היּא גם, with this chethib and keri reversed; but the former, according to which הוכן is equivalent to הוכנה, has many examples to support it in the Masora. הוכן has kametz in correct MSS in half pause; whereas Kimchi (Michlol, 117b) regards it as a participle.)
John Gill
30:30 And the Lord shall cause his glorious voice to be heard,.... Or, "the glory of his voice" (n); his majestic voice, the voice of his word, as the Targum, giving orders for the destruction of the Assyrian army; this was heard by the angel who obeyed it: and such a voice will be heard, ordering the destruction of antichrist, and the antichristian powers, in the pouring out of the vials by the angels, fitly signified by the following emblems; see Rev_ 16:1. This voice is commonly interpreted of thunder, which is the voice of the Lord, and a very majestic one, Ps 29:3 and the destruction of the Assyrian army might be by thunder and lightning, and hailstones, and attended with such a tempest as here described, though not mentioned in the history:
and shall show the lighting down of his arm; or the strength of the arm of his power, as the Targum; his mighty arm, and the descent of it; meaning what should descend from heaven at the time of this tempest, as thunderbolts, balls of fire, hailstones, &c.; and by all which may be meant the heavy judgments of God, which fell upon his enemies, and were intolerable unto them: the metaphor is taken from the motion of a man in smiting another, who lifts up his hand, when it falls with the greater might, and rests upon him:
with the indignation of his anger; as when a man strikes in great wrath and fury: the heaping up of words here, and as follows, shows the vehemence and excess of anger:
and with the flame of a devouring fire; or, "of a fire devouring"; the Assyrian army; which, the Jews say, burnt their souls, destroyed their lives, but not their bodies. The Targum is,
"with the flame of fire, which consumes the graven images.''
The destruction of mystical Babylon will be by fire, Rev_ 18:8,
with scattering, and tempest, and hailstones; with lightning, which rends things in pieces, and scatters them here and there, and with a violent storm of rain and hail; see Rev_ 16:18.
(n) "gloriam vocis suae", V. L. Vatablus; "magnificam vocem suam", Piscator.
John Wesley
30:30 His voice - His thunder, metaphorically taken for some terrible judgment. The lightning - Upon the Assyrian. With - With great wrath; which is signified by heaping so many words of the same signification together.
Robert Jamieson, A. R. Fausset and David Brown
30:30 Jehovah's "glorious voice," raised against the enemy (Is 30:27), is again mentioned here, in contrast to the music (Is 30:29) with which His people shall come to worship Him.
lighting down of . . . arm-- (Is 30:32; Ps 38:2). The descent of His arm in striking.
scattering--namely, a blast that scatters, or an "inundation" [MAURER].
30:3130:31: Զի ՚ի բարբառոյ Տեառն ընկճեսցին Ասորեստանեայք. հարուածովքն զոր հարկանիցէ զնոսա։
31 Ասորեստանցիները պիտի ընկճուեն Տիրոջ ձայնից եւ այն հարուածներից, որ Նա հասցնելու է նրանց:
31 Վասն զի գաւազանով զարնող Ասորեստանցին Տէրոջը ձայնէն պիտի զարհուրի
Զի ի բարբառոյ Տեառն ընկճեսցին Ասորեստանեայք. հարուածովքն զոր հարկանիցէ զնոսա:

30:31: Զի ՚ի բարբառոյ Տեառն ընկճեսցին Ասորեստանեայք. հարուածովքն զոր հարկանիցէ զնոսա։
31 Ասորեստանցիները պիտի ընկճուեն Տիրոջ ձայնից եւ այն հարուածներից, որ Նա հասցնելու է նրանց:
31 Վասն զի գաւազանով զարնող Ասորեստանցին Տէրոջը ձայնէն պիտի զարհուրի
zohrab-1805▾ eastern-1994▾ western am▾
30:3130:31 Ибо от гласа Господа содрогнется Ассур, жезлом поражаемый.
30:31 διὰ δια through; because of γὰρ γαρ for φωνὴν φωνη voice; sound κυρίου κυριος lord; master ἡττηθήσονται ητταω defeat Ἀσσύριοι ασσυριος the πληγῇ πληγη plague; stroke ᾗ ος who; what ἂν αν perhaps; ever πατάξῃ πατασσω pat; impact αὐτούς αυτος he; him
30:31 כִּֽי־ kˈî- כִּי that מִ mi מִן from קֹּ֥ול qqˌôl קֹול sound יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יֵחַ֣ת yēḥˈaṯ חתת be terrified אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur בַּ ba בְּ in † הַ the שֵּׁ֖בֶט ššˌēveṭ שֵׁבֶט rod יַכֶּֽה׃ yakkˈeh נכה strike
30:31. a voce enim Domini pavebit Assur virga percussusFor at the voice of the Lord the Assyrian shall fear being struck with the rod.
31. For through the voice of the LORD shall the Assyrian be broken in pieces, which smote with a rod.
30:31. For through the voice of the LORD shall the Assyrian be beaten down, [which] smote with a rod.
30:31. For at the voice of the Lord, Assur will dread being struck with the staff.
For through the voice of the LORD shall the Assyrian be beaten down, [which] smote with a rod:

30:31 Ибо от гласа Господа содрогнется Ассур, жезлом поражаемый.
30:31
διὰ δια through; because of
γὰρ γαρ for
φωνὴν φωνη voice; sound
κυρίου κυριος lord; master
ἡττηθήσονται ητταω defeat
Ἀσσύριοι ασσυριος the
πληγῇ πληγη plague; stroke
ος who; what
ἂν αν perhaps; ever
πατάξῃ πατασσω pat; impact
αὐτούς αυτος he; him
30:31
כִּֽי־ kˈî- כִּי that
מִ mi מִן from
קֹּ֥ול qqˌôl קֹול sound
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יֵחַ֣ת yēḥˈaṯ חתת be terrified
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
בַּ ba בְּ in
הַ the
שֵּׁ֖בֶט ššˌēveṭ שֵׁבֶט rod
יַכֶּֽה׃ yakkˈeh נכה strike
30:31. a voce enim Domini pavebit Assur virga percussus
For at the voice of the Lord the Assyrian shall fear being struck with the rod.
30:31. For through the voice of the LORD shall the Assyrian be beaten down, [which] smote with a rod.
30:31. For at the voice of the Lord, Assur will dread being struck with the staff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:31: Which smote with a rod "He that was ready to smite with his staff" - "Post אשור ashshur, forte excidit אשר asher." - Secker. After אשור ashshur, probably אשר asher, "which, "has been omitted.
Albert Barnes: Notes on the Bible - 1834
30:31: For through the voice of the - Lord By the command of the Lord; that is, his voice going forth in the manner specified in Isa 30:30.
Which smote with a rod - Who was accustomed to smite as with a rod; that is, his government was tyrannical and severe. As he had been accustomed to smite in that manner, so he would now meet the proper reward of his oppression of the nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:31: the voice: Isa 30:30, Isa 37:32-38
which smote: Isa 9:4, Isa 10:5, Isa 10:15, Isa 10:24; Psa 17:13, Psa 17:14, Psa 125:5; Mic 5:5, Mic 5:6
Geneva 1599
30:31 For through the voice of the LORD shall the Assyrian be beaten down, [who] smote with a (c) rod.
(c) God's plague.
John Gill
30:31 For through the voice of the Lord shall the Assyrian be beaten down,.... As anything is by a storm of thunder, lightning, hail, and rain: or "fear", or be "affrighted", as the Vulgate Latin and Arabic versions render it; Sennacherib, the Assyrian monarch, and that part of his army which escaped, though not destroyed by it, were put into the utmost consternation: this shows that the prophecy in the context refers to the overthrow of the Assyrian army by the angel, when besieging Jerusalem in Hezekiah's time; though the Assyrian is sometimes used for any enemy of God's people at other times, particularly antichrist, and especially the eastern antichrist, the Turk:
which smote with a rod; other nations, particularly the Jews, whom the Assyrian is expressly said to smite with a rod; and because he was an instrument in God's hand for the chastising of that people, he is called the rod of his anger, Is 10:5 but now he that smote shall be smitten himself; him whom God used as a rod to correct others, he will smite with his rod, for his own correction: for this may be understood of God, and be rendered thus, "with a rod, he", that is, God, "shall smite" the Assyrian, as before; so Aben Ezra and Kimchi. The Targum interprets the "rod" of dominion.
Robert Jamieson, A. R. Fausset and David Brown
30:31 The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Is 10:5, Is 10:24).
30:3230:32: Եւ եկեսցէ՛ նմա շուրջ յօգնականաց իւրոց՝ յոր կողմ եւ յուսացեալ իցէ. զի նոքա փողո՛վք եւ թմբկաւ՝ ※ եւ պէսպէս պատերազմաւ փոխփոխ մարտիցեն ընդ նմա. եւ դու ո՛չ յառաջագոյն քան զաւուրսն պահանջիցին[9931]։ [9931] Ոմանք. Շուրջ յօգնականութիւն. յոր կողմն եւ... փոփոխ մարտիցեն... եւ դու յառաջագոյն... պահանջեսցիս։
32 Եւ իրենց օգնականները, որոնց վրայ յոյս էին դրել, ամէն կողմից շրջապատման մէջ են առնելու նրան. փողերով ու թմբուկով նրանք շատ անգամ փոխնիփոխ պիտի կռուեն նրանց դէմ ու ոչ թէ վաղօրօք, այլ հէնց ժամանակին վրէժխնդիր պիտի լինեն նրանցից:
32 Ու որոշուած գաւազանին ամէն հարուած*,Որ Տէրը անոր վրայ պիտի իջեցնէ, Թմբուկներով ու քնարներով պիտի ըլլայ։Անոր հետ աղմկալից պատերազմներով պիտի պատերազմի։
Եւ [449]եկեսցէ նմա շուրջ յօգնականաց իւրոց` յոր կողմ եւ յուսացեալ իցէ. զի նոքա փողովք եւ թմբկաւ եւ պէսպէս պատերազմաւ փոխփոխ մարտիցեն ընդ նմա, եւ դու ոչ յառաջագոյն քան զաւուրսն պահանջեսցիս:

30:32: Եւ եկեսցէ՛ նմա շուրջ յօգնականաց իւրոց՝ յոր կողմ եւ յուսացեալ իցէ. զի նոքա փողո՛վք եւ թմբկաւ՝ ※ եւ պէսպէս պատերազմաւ փոխփոխ մարտիցեն ընդ նմա. եւ դու ո՛չ յառաջագոյն քան զաւուրսն պահանջիցին[9931]։
[9931] Ոմանք. Շուրջ յօգնականութիւն. յոր կողմն եւ... փոփոխ մարտիցեն... եւ դու յառաջագոյն... պահանջեսցիս։
32 Եւ իրենց օգնականները, որոնց վրայ յոյս էին դրել, ամէն կողմից շրջապատման մէջ են առնելու նրան. փողերով ու թմբուկով նրանք շատ անգամ փոխնիփոխ պիտի կռուեն նրանց դէմ ու ոչ թէ վաղօրօք, այլ հէնց ժամանակին վրէժխնդիր պիտի լինեն նրանցից:
32 Ու որոշուած գաւազանին ամէն հարուած*,Որ Տէրը անոր վրայ պիտի իջեցնէ, Թմբուկներով ու քնարներով պիտի ըլլայ։Անոր հետ աղմկալից պատերազմներով պիտի պատերազմի։
zohrab-1805▾ eastern-1994▾ western am▾
30:3230:32 И всякое движение определенного ему жезла, который Господь направит на него, будет с тимпанами и цитрами, и Он пойдет против него войною опустошительною.
30:32 καὶ και and; even ἔσται ειμι be αὐτῷ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around ὅθεν οθεν from which; for which reason ἦν ειμι be αὐτῷ αυτος he; him ἡ ο the ἐλπὶς ελπις hope τῆς ο the βοηθείας βοηθεια help ἐφ᾿ επι in; on ᾗ ος who; what αὐτὸς αυτος he; him ἐπεποίθει πειθω persuade αὐτοὶ αυτος he; him μετὰ μετα with; amid αὐλῶν αυλος flute καὶ και and; even κιθάρας κιθαρα harp πολεμήσουσιν πολεμεω battle αὐτὸν αυτος he; him ἐκ εκ from; out of μεταβολῆς μεταβολη change; changing
30:32 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כֹּ֤ל kˈōl כֹּל whole מַֽעֲבַר֙ mˈaʕᵃvar מַעֲבָר sweep מַטֵּ֣ה maṭṭˈē מַטֶּה staff מֽוּסָדָ֔ה mˈûsāḏˈā מוּסָדָה foundation אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָנִ֤יחַ yānˈîₐḥ נוח settle יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עָלָ֔יו ʕālˈāʸw עַל upon בְּ bᵊ בְּ in תֻפִּ֖ים ṯuppˌîm תֹּף tambourine וּ û וְ and בְ vᵊ בְּ in כִנֹּרֹ֑ות ḵinnōrˈôṯ כִּנֹּור cither וּ û וְ and בְ vᵊ בְּ in מִלְחֲמֹ֥ות milḥᵃmˌôṯ מִלְחָמָה war תְּנוּפָ֖ה tᵊnûfˌā תְּנוּפָה offering נִלְחַם־ nilḥam- לחם fight בָּֽםבה *bˈām בְּ in
30:32. et erit transitus virgae fundatus quam requiescere faciet Dominus super eum in tympanis et in citharis et in bellis praecipuis expugnabit eosAnd the passage of the rod shall be strongly grounded, which the Lord shall make to rest upon him with timbrels and harps, and in great battles he shall overthrow them.
32. And every stroke of the appointed staff, which the LORD shall lay upon him, shall be with tabrets and harps: and in battles of shaking will he fight with them.
30:32. And [in] every place where the grounded staff shall pass, which the LORD shall lay upon him, [it] shall be with tabrets and harps: and in battles of shaking will he fight with it.
30:32. And when the passage of the staff has been begun, the Lord will cause it to rest upon him, with timbrels and harps. And with special battles, he will fight against them.
And [in] every place where the grounded staff shall pass, which the LORD shall lay upon him, [it] shall be with tabrets and harps: and in battles of shaking will he fight with it:

30:32 И всякое движение определенного ему жезла, который Господь направит на него, будет с тимпанами и цитрами, и Он пойдет против него войною опустошительною.
30:32
καὶ και and; even
ἔσται ειμι be
αὐτῷ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
ὅθεν οθεν from which; for which reason
ἦν ειμι be
αὐτῷ αυτος he; him
ο the
ἐλπὶς ελπις hope
τῆς ο the
βοηθείας βοηθεια help
ἐφ᾿ επι in; on
ος who; what
αὐτὸς αυτος he; him
ἐπεποίθει πειθω persuade
αὐτοὶ αυτος he; him
μετὰ μετα with; amid
αὐλῶν αυλος flute
καὶ και and; even
κιθάρας κιθαρα harp
πολεμήσουσιν πολεμεω battle
αὐτὸν αυτος he; him
ἐκ εκ from; out of
μεταβολῆς μεταβολη change; changing
30:32
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כֹּ֤ל kˈōl כֹּל whole
מַֽעֲבַר֙ mˈaʕᵃvar מַעֲבָר sweep
מַטֵּ֣ה maṭṭˈē מַטֶּה staff
מֽוּסָדָ֔ה mˈûsāḏˈā מוּסָדָה foundation
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָנִ֤יחַ yānˈîₐḥ נוח settle
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עָלָ֔יו ʕālˈāʸw עַל upon
בְּ bᵊ בְּ in
תֻפִּ֖ים ṯuppˌîm תֹּף tambourine
וּ û וְ and
בְ vᵊ בְּ in
כִנֹּרֹ֑ות ḵinnōrˈôṯ כִּנֹּור cither
וּ û וְ and
בְ vᵊ בְּ in
מִלְחֲמֹ֥ות milḥᵃmˌôṯ מִלְחָמָה war
תְּנוּפָ֖ה tᵊnûfˌā תְּנוּפָה offering
נִלְחַם־ nilḥam- לחם fight
בָּֽםבה
*bˈām בְּ in
30:32. et erit transitus virgae fundatus quam requiescere faciet Dominus super eum in tympanis et in citharis et in bellis praecipuis expugnabit eos
And the passage of the rod shall be strongly grounded, which the Lord shall make to rest upon him with timbrels and harps, and in great battles he shall overthrow them.
30:32. And [in] every place where the grounded staff shall pass, which the LORD shall lay upon him, [it] shall be with tabrets and harps: and in battles of shaking will he fight with it.
30:32. And when the passage of the staff has been begun, the Lord will cause it to rest upon him, with timbrels and harps. And with special battles, he will fight against them.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:32: The grounded staff "The rod of his correction" - For מוסדה musadah, the grounded staff, of which no one yet has been able to make any tolerable sense, Le Clerc conjectured מוסרה musarah, of correction; (see Pro 22:15); and so it is in two MSS., (one of them ancient), and seems to be so in the Bodleian MS. The Syriac has דשוע בדה deshuebedah, Virgo domans, vet subjectionis, "the taming rod, or rod of subjection."
With tabrets and harps - With every demonstration of joy and thanksgiving for the destruction of the enemy in so wonderful a manner: with hymns of praise, accompanied with musical instruments. See Isa 30:29.
With it "Against them" - For בה bah. against her, fifty-two MSS. and five editions read בם bam, against them.
Albert Barnes: Notes on the Bible - 1834
30:32: And in every place - Margin, 'Every passing of the rod founded.' Lowth renders it, 'Whenever shall pass the rod of correction.' The whole design of the passage is evidently to foretell the sudden destruction of the army of the Assyrians, and to show that this would be accomplished by the agency of God. The idea seems to be, that in all those places where the rod of the Assyrian would pass, that is, where he would cause devastation and desolation, there would be the sound of rejoicing with instruments of music when he should be overthrown.
The grounded staff - The word 'staff' here, or "rod," seems to refer to that by which the Assyrian smote the nations Isa 30:31; or rather perhaps the Assyrian king himself as a rod of correction in the hand of Yahweh (see Isa 10:5). The word rendered 'grounded' (מוסדה mû sâ dâ h) has given great perplexity to commentators. Lowth supposes it should be מוסרח ("correction"), according to a conjecture of Le Clerc. Two manuscripts also read it in the same way. But the authority from the MSS. is not sufficient to justify a change in the present Hebrew text. This word, which is not very intelligibly rendered 'grounded,' is derived from יסד yâ sad, to "found, to lay the foundation of a building" Ezr 3:12; Isa 54:11; then to establish, to appoint, to ordain Psa 104:8; Hab 1:12. The idea here is, therefore, that the rod referred to had been "appointed, constituted, ordained" by God; that is, that the Assyrian had been designated by him to accomplish important purposes as a rod, or as a means of punishing the nations.
Shall pass - In his march of desolation and conquest.
Which the Lord shall lay upon him - Or rather, as it should be translated, 'upon which Yahweh should lay,' that is, the rod, meaning that in all those places where Yahweh should lay this appointed scourge there would be yet rejoicing.
It shall be with tabrets and harps - Those places where he had passed, and which he had scourged, would be filled with joy and rejoicing at his complete overthrow, and at their entire deliverance from the scourge. For a description of the tabret and harp, see the notes at Isa 5:12.
And in battles of shaking - In the Hebrew there is an allusion here to what is said in Isa 30:28, that he would 'sift,' that is, agitate or toss the nations as in a winnowing shovel.
Will he fight with it - Margin, 'Against them.' Yahweh would fight against the 'rod,' to wit, the Assyrian, and destroy him (see Isa 37:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:32: every place: etc. Heb. every passing of the rod founded, lay. Heb. cause to rest. it shall be. Isa 30:29, Isa 24:8; Gen 31:27; Sa1 10:5; Job 21:11, Job 21:12; Psa 81:1, Psa 81:2
shaking: Isa 2:19, Isa 11:15, Isa 19:16; Job 16:12; Heb 12:26
with it: or, against them
Geneva 1599
30:32 And [in] every place where the grounded staff shall pass, (d) which the LORD shall lay upon him, [it] shall be with (e) tabrets and harps: and in battles of shaking will he fight (f) with it.
(d) It will destroy.
(e) With joy and assurance of the victory.
(f) Against Babel, meaning the Assyrians and Babylonians.
John Gill
30:32 And in every place where the grounded staff shall pass,.... The storm before mentioned, the wrath and righteous judgment of God, founded upon his unalterable purposes and decrees; and, wherever it came, would fall with great weight, sink deep, stick fast, and remain fixed and sure, like a rod or staff fastened in the earth:
which the Lord shall lay upon him; or, "cause to rest upon him" (o); the Lord would lay his rod upon him, the Assyrian, and let it remain there, so that it should be a destroying rod or staff, as before; it should continue until it had done full execution, and utterly destroyed him. The Targum is,
"and there shall be every passage of their princes, and of their mighty ones, on whom the Lord shall cause to rest the vengeance of his power;''
and so the "grounded staff" may be understood of the Assyrian himself, that wherever he should be, this storm of vengeance should follow him, and rest upon him:
Tit shall be with tabrets and harps; the allusion is to the use of these in war; but, instead of these, no other music would be used at this time than what thunder, and rain, and hailstones made; unless this refers to the joy of God's people, upon the destruction of their enemies; so the Targum,
"with tabrets, and harps shall the house of Israel praise, because of the mighty war which shall be made for them among the people:''
see Rev_ 15:2,
and in battles of shaking will he fight with it; the Assyrian camp; or as the Keri, or marginal reading, "with them": with the Assyrians, with the men of the camp; the soldiers, as Kimchi explains it; that is, the Lord will fight with them in battles, by shaking his hand over them in a way of judgment, and thereby shaking them to pieces, and utterly destroying them; see Rev_ 19:11.
(o) "requiescere faciet", Pagninus, Montanus; "quiescere faciet", Cocceius.
John Wesley
30:32 The rod - Heb. the founded rod, the judgment of God, called a founded rod, because it was firmly established, by God's immutable purpose. Him - Upon the Assyrian. With harps - Their destruction shall be celebrated by God's people, with joy and musick, and songs of praise. Of shaking - Or, shaking of the hand, of which kind of shaking this Hebrew word is constantly used. God will fight against them, and destroy them by his own hand. With it - With the army of the Assyrians.
Robert Jamieson, A. R. Fausset and David Brown
30:32 grounded--rather, "decreed," "appointed" [MAURER].
staff--the avenging rod.
him--the Assyrian; type of all God's enemies in every age. Margin and MAURER construe, "Every passing through (infliction, Is 28:15) of the appointed rod, which, &c., shall be with tabrets," that is, accompanied with joy on the part of the rescued peoples.
battles of shaking--that is, shock of battles (Is 19:16; compare "sift . . . sieve," Is 30:28).
with it--namely, Assyria.
30:3330:33: Իսկ արդ եւ քե՛զ պատրաստեալ իցէ թագաւորել ՚ի վերայ ձորոյն խորոյ. փայտ դիզեալ, հուր եւ փայտակոյտ բազում վառեալ. սրտմտութիւն Տեառն իբրեւ զձոր, լի՛ ծծմբով բորբոքեալ։
33 Եւ արդ, մի՞թէ ձեզ համար եւս նախատեսուած է թագաւորել: Խոր ձորի մէջ փայտ է դիզուած, մեծ փայտակոյտն է բորբոքուել հրով. Տիրոջ զայրոյթն է բորբոքուած, ինչպէս ծծմբով լի ձոր:
33 Քանզի Տոփեթը շատոնց պատրաստուած է։Անիկա ալ թագաւորին համար պատրաստուեցաւ, Զանիկա խորունկցուց ու լայնցուց, Ան դիզած է կրակ ու փայտ։Տէրոջը շունչը ծծումբի հեղեղի պէս զայն պիտի բռնկեցնէ։
Իսկ արդ եւ քե՞զ պատրաստեալ իցէ թագաւորել, ի վերայ ձորոյն խորոյ փայտ դիզեալ, հուր եւ փայտակոյտ բազում վառեալ. սրտմտութիւն Տեառն իբրեւ զձոր լի ծծմբով բորբոքեալ:

30:33: Իսկ արդ եւ քե՛զ պատրաստեալ իցէ թագաւորել ՚ի վերայ ձորոյն խորոյ. փայտ դիզեալ, հուր եւ փայտակոյտ բազում վառեալ. սրտմտութիւն Տեառն իբրեւ զձոր, լի՛ ծծմբով բորբոքեալ։
33 Եւ արդ, մի՞թէ ձեզ համար եւս նախատեսուած է թագաւորել: Խոր ձորի մէջ փայտ է դիզուած, մեծ փայտակոյտն է բորբոքուել հրով. Տիրոջ զայրոյթն է բորբոքուած, ինչպէս ծծմբով լի ձոր:
33 Քանզի Տոփեթը շատոնց պատրաստուած է։Անիկա ալ թագաւորին համար պատրաստուեցաւ, Զանիկա խորունկցուց ու լայնցուց, Ան դիզած է կրակ ու փայտ։Տէրոջը շունչը ծծումբի հեղեղի պէս զայն պիտի բռնկեցնէ։
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30:3330:33 Ибо Тофет давно уже устроен; он приготовлен и для царя, глубок и широк; в костре его много огня и дров; дуновение Господа, как поток серы, зажжет его.
30:33 σὺ συ you γὰρ γαρ for πρὸ προ before; ahead of ἡμερῶν ημερα day ἀπαιτηθήσῃ απαιτεω demand back μὴ μη not καὶ και and; even σοὶ σοι you ἡτοιμάσθη ετοιμαζω prepare βασιλεύειν βασιλευω reign φάραγγα φαραγξ gorge βαθεῖαν βαθυς deep ξύλα ξυλον wood; timber κείμενα κειμαι lie; laid πῦρ πυρ fire καὶ και and; even ξύλα ξυλον wood; timber πολλά πολυς much; many ὁ ο the θυμὸς θυμος provocation; temper κυρίου κυριος lord; master ὡς ως.1 as; how φάραγξ φαραγξ gorge ὑπὸ υπο under; by θείου θειος divine καιομένη καιω burn
30:33 כִּֽי־ kˈî- כִּי that עָר֤וּךְ ʕārˈûḵ ערך arrange מֵֽ mˈē מִן from אֶתְמוּל֙ ʔeṯmûl אֶתְמֹול yesterday תָּפְתֶּ֔ה toftˈeh תָּפְתֶּה [uncertain] גַּם־ gam- גַּם even הִ֛יאהוא *hˈî הִיא she לַ la לְ to † הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הוּכָ֖ן hûḵˌān כון be firm הֶעְמִ֣יק heʕmˈîq עמק be deep הִרְחִ֑ב hirḥˈiv רחב be wide מְדֻרָתָ֗הּ mᵊḏurāṯˈāh מְדוּרָה pile אֵ֤שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and עֵצִים֙ ʕēṣîm עֵץ tree הַרְבֵּ֔ה harbˈē רבה be many נִשְׁמַ֤ת nišmˈaṯ נְשָׁמָה breath יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as נַ֣חַל nˈaḥal נַחַל wadi גָּפְרִ֔ית gofrˈîṯ גָּפְרִית sulphur בֹּעֲרָ֖ה bōʕᵃrˌā בער burn בָּֽהּ׃ ס bˈāh . s בְּ in
30:33. praeparata est enim ab heri Thofeth a rege praeparata profunda et dilatata nutrimenta eius ignis et ligna multa flatus Domini sicut torrens sulphuris succendens eamFor Topheth is prepared from yesterday, prepared by the king, deep, and wide. The nourishment thereof is fire and much wood: the breath of the Lord as a torrent of brimstone kindling it.
33. For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
30:33. For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
30:33. For a burning place, deep and wide, has been prepared from yesterday, prepared by the King. Its nourishment is fire and much wood. The breath of the Lord, like a torrent of brimstone, kindles it.
For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it:

30:33 Ибо Тофет давно уже устроен; он приготовлен и для царя, глубок и широк; в костре его много огня и дров; дуновение Господа, как поток серы, зажжет его.
30:33
σὺ συ you
γὰρ γαρ for
πρὸ προ before; ahead of
ἡμερῶν ημερα day
ἀπαιτηθήσῃ απαιτεω demand back
μὴ μη not
καὶ και and; even
σοὶ σοι you
ἡτοιμάσθη ετοιμαζω prepare
βασιλεύειν βασιλευω reign
φάραγγα φαραγξ gorge
βαθεῖαν βαθυς deep
ξύλα ξυλον wood; timber
κείμενα κειμαι lie; laid
πῦρ πυρ fire
καὶ και and; even
ξύλα ξυλον wood; timber
πολλά πολυς much; many
ο the
θυμὸς θυμος provocation; temper
κυρίου κυριος lord; master
ὡς ως.1 as; how
φάραγξ φαραγξ gorge
ὑπὸ υπο under; by
θείου θειος divine
καιομένη καιω burn
30:33
כִּֽי־ kˈî- כִּי that
עָר֤וּךְ ʕārˈûḵ ערך arrange
מֵֽ mˈē מִן from
אֶתְמוּל֙ ʔeṯmûl אֶתְמֹול yesterday
תָּפְתֶּ֔ה toftˈeh תָּפְתֶּה [uncertain]
גַּם־ gam- גַּם even
הִ֛יאהוא
*hˈî הִיא she
לַ la לְ to
הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
הוּכָ֖ן hûḵˌān כון be firm
הֶעְמִ֣יק heʕmˈîq עמק be deep
הִרְחִ֑ב hirḥˈiv רחב be wide
מְדֻרָתָ֗הּ mᵊḏurāṯˈāh מְדוּרָה pile
אֵ֤שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
עֵצִים֙ ʕēṣîm עֵץ tree
הַרְבֵּ֔ה harbˈē רבה be many
נִשְׁמַ֤ת nišmˈaṯ נְשָׁמָה breath
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
נַ֣חַל nˈaḥal נַחַל wadi
גָּפְרִ֔ית gofrˈîṯ גָּפְרִית sulphur
בֹּעֲרָ֖ה bōʕᵃrˌā בער burn
בָּֽהּ׃ ס bˈāh . s בְּ in
30:33. praeparata est enim ab heri Thofeth a rege praeparata profunda et dilatata nutrimenta eius ignis et ligna multa flatus Domini sicut torrens sulphuris succendens eam
For Topheth is prepared from yesterday, prepared by the king, deep, and wide. The nourishment thereof is fire and much wood: the breath of the Lord as a torrent of brimstone kindling it.
30:33. For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
30:33. For a burning place, deep and wide, has been prepared from yesterday, prepared by the King. Its nourishment is fire and much wood. The breath of the Lord, like a torrent of brimstone, kindles it.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:33: For Tophet is ordained - Tophet is a valley very near to Jerusalem, to the southeast, called also the valley of Hinnom or Gehenna; where the Canaanites, and afterwards the Israelites, sacrificed their children, by making them pass through the fire, that is, by burning them in the fire, to Molech, as some suppose. It is therefore used for a place of punishment by fire; and by our blessed Savior in the Gospel for hell-fire, as the Jews themselves had applied it. See Chald. on Isa 33:14, where מוקדי עלם mokedey olam is rendered "the Gehenna of everlasting fire." Here the place where the Assyrian army was destroyed is called Tophet by a metonymy; for the Assyrian army was destroyed probably at a greater distance from Jerusalem, and quite on the opposite side of it: for Nob is mentioned as the last station, from which the king of Assyria should threaten Jerusalem, Isa 10:32, where the prophet seems to have given a very exact chorographical description of his march in order to attack the city; which however he never reached. - L.
Albert Barnes: Notes on the Bible - 1834
30:33: For Tophet - The same idea is conveyed in this verse as in the preceding, but under another form, and with a new illustration. The sense is, that the army of the Assyrians would be completely destroyed, as if it were a large pile of wood in the valley of Hinnom that should be fired by the breath of God. The word (תפתה tâ peteh) with the ה (h) paragogic), denotes properly what causes loathing or abhorrence; that which produces disgust and vomiting (from the Chaldee תיף tū ph to spit out); Job 17:6, 'I was an "abhorrence'" (תפת tô pheth), improperly rendered in our version, 'I was among them as a tabret.' The word occurs only in Kg2 23:10; Jer 7:31-32; Jer 19:6, Jer 19:11, Jer 19:13-14, and in this place. It is applied to a deep valley on the southeast of Jerusalem, celebrated as the seat of idolatry, particularly of the worship of Moloch. The name also of 'the valley of Hinnom' was given to it; and hence, the name "Gehenna" γέεννα geenna, Mat 5:22, Mat 5:29-30; Mat 10:28; Mat 18:9; Mat 23:15, Mat 23:33; Mar 9:43, Mar 9:45, Mar 9:47; Luk 12:5; Jam 3:6), as denoting the place of future torments, of which the valley of Hinnom, or Tophet, was a striking emblem.
This valley was early selected as the seat of the worship of Moloch, where his rites were celebrated by erecting a huge brass image with a hollow trunk and arms, which was heated, and within which, or on the arms of which, children were placed as a sacrifice to the horrid idol. To drown their cries, drums were beaten, which were called תף tô ph, or תפים tô phiym, and many suppose the name Tophet was given to the place on this account (see Kg2 16:3; Kg2 21:6; Kg2 23:10). The name 'valley of Hinnom,' or Gehenna, was probably from the former possessor or occupier of that name. In subsequent times, however, this place was regarded with deep abhorrence. It became the receptacle of all the filth of the city; and hence, in order to purify the atmosphere, and pRev_ent contagion, it was needful to keep fires there continually burning. It was thus a most striking emblem of hell-fire, and as such is used in the New Testament. Hezekiah was firmly opposed to idolatry; and it is not improbable that he had removed the images of Moloch, and made that valley the receptacle of filth, and a place of abomination, and that the prophet refers to this tact in the passage before us.
Is ordained - Was fitted up, appointed, constituted. The prophet by a figure represents Hezekiah as having fitted up this place as if for the appropriate punishment of the Assyrians.
Of old - Margin, as in Hebrew, 'From yesterday.' This expression may mean simply 'formerly, some time since,' as in Exo 4:10; Sa2 3:17. The idea here seems to be, that Tophet had been formerly, or was already prepared as if for the destruction of Sennacherib and his army. His ruin would be as certain, and as sudden, "as if," in the valley of Tophet, the breath of Yahweh should set on fire the vast materials that had been collected, and were ready to be kindled. It does not mean that Tophet had actually been prepared "for" the army of Sennacherib; it does not mean that his army would actually be destroyed there - for it was on the other side of the city that they were cut off (see the notes at Isa 10:32); it does not mean that they would be consigned to hell-fire; but it means that that place had been fitted up as if to be an emblematic representation of his ruin; that the consuming fires in that valley were a striking representation of the sudden and awful manner in which the abhorred enemies of God would be destroyed.
For the king is prepared - For Hezekiah; as if the place had been fitted up for his use in order to consume and destroy his enemies. It is not meant that Hezekiah actually had this in view, but the whole language is figurative. It was as if that place had been fitted up by Hezekiah as a suitable place in which entirely to destroy his foes.
He hath made it deep and large - Vast; as if able to contain the entire army that was to be destroyed.
The pile thereof - The wood that was collected there to be consumed.
The breath of the Lord - As if Yahweh should breathe upon it, and enkindle the whole mass, so that it should burn without the possibility of being extinguished. The meaning is, that the destruction of the Assyrian would as really come from Yahweh as if he should, by his own agency, ignite the vast piles that were collected in the valley of Hinnom.
Like a stream of brimstone - Brimstone, or sulphur, is used in the Scriptures to denote a fire of great intensity, and one that cannot be extinguished Gen 19:24; Psa 11:6; Eze 38:22; Rev 9:17-18. Hence, it is used to denote the eternal torments of the wicked in hell Rev 14:10; Rev 19:20; Rev 21:8.
Doth kindle it - The army of the Assyrians would be destroyed in a manner which would be well represented by Yahweh'S sending down upon a vast pile collected in the valley of Hinnom, a burning stream of sulphurous flame that should ignite and consume all before it (see the notes at Isa 37:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:33: Tophet: Kg2 23:10; Jer 7:31, Jer 7:32, Jer 19:6, Jer 19:11-14; Mat 4:22, Mat 18:8, Mat 18:9
ordained: Mat 25:41; Pe1 1:8; Jde 1:4
of old: Heb. from yesterday, Heb 13:8
for the king: Isa 14:9-20, Isa 37:38; Eze 32:22, Eze 32:23; Rev 19:18-20
the breath: Isa 30:27, Isa 30:28; Gen 19:24; Psa 40:5, Psa 40:6; Rev 14:10, Rev 14:11
Geneva 1599
30:33 For (g) Tophet [is] ordained of old; yea, for the (h) king it is prepared; he hath made [it] (i) deep [and] large: the pile of it [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
(g) Here it is taken for hell, where the wicked are tormented, read (4Kings 23:10).
(h) So that their estate or degree cannot exempt the wicked.
(i) By these figurative speeches he declares the condition of he wicked after this life.
John Gill
30:33 For Tophet is ordained of old,.... The place long ago appointed for the ruin of the Assyrian army, which pitched here: this was a valley near Jerusalem, the valley of the son of Hinnom; so called, from the drums and tabrets beat upon here, to prevent parents hearing the cries of their infants offered to Molech: into it was brought the filth and dung of the city; here malefactors were buried, it is said; and such as were condemned to burning were burned here; and such as had no burial were cast here; so that it was an image and picture of hell itself: and the word "Gehenna", used for hell, comes from "Gehinnom", or the valley of Hinnom, the name of this place; and some think that is here meant, which from all eternity was appointed as the place of torment for wicked men, So the Targum,
"for hell is ordained from the worlds (or before the worlds), because of their sins.''
Tit is in the original, "from yesterday": hence Jarchi interprets it of the second day of the creation, which had a yesterday; on which day the Jews suppose hell was made: and so it is interpreted in the Talmud (p), where it is said to be one of the seven things created before the world was, and is proved from this text; and said to be called Tophet, because whoever is deceived by his imagination (or evil concupiscence) falls into it; See Gill on Mt 25:41 with this compare Jude 1:4,
yea, for the king it is prepared; for Sennacherib king of Assyria; that is, for his army, which perished here, though he did not; or for kings, the singular for the plural; for his princes, which, as he boastingly said, were "altogether kings", Is 10:8 and particularly for Rabshakeh, the general of his army, who might be so called, and was eminently one of these kings. Understood of hell, it may not only be interpreted of Satan, the king and prince of devils, for whom and his angels the everlasting fire of hell is prepared, Mt 25:41 but also of antichrist, the king of the bottomless pit, and of all antichristian kings; see Rev_ 11:9. Some render it, "by the king it is prepared"; so the Vulgate Latin version; by whom may be meant either Hezekiah, who cleared it from idols and idolatrous worship, and so eventually prepared it to make room for the Assyrian army; or else the King of kings. So the Targum,
"the King of worlds (of all worlds) prepared it;''
and he seems manifestly designed in the next clause:
he hath made it deep and large; to hold the whole army alive, and to bury them when dead; and so hell is large and deep enough to hold Satan and all his angels, antichrist and all his followers; yea, all the wicked that have been from the beginning of the world, and will be to the end of it:
the pile thereof is fire and much wood; alluding to the burning of bodies in this place, and particularly of infants sacrificed to Molech; and refers to the burning of the Assyrian army, either by lightning from heaven, or by the Jews when they found them dead the next morning. In hell, the "fire" is the wrath of God; the "wood" or fuel ungodly men:
the breath of the Lord, like a stream of brimstone, doth kindle it; the pile of fire and wood. The Targum is,
"the word of the Lord, like an overflowing torrent of brimstone, shall kindle it;''
Tit shall be done by his order, at his word of command. In hell, the wrath of God will be like a continual stream of brimstone, keeping up the fire of it, so that it shall ever burn, and never be quenched; hence it is called a lake burning with fire and brimstone; into which Satan, the beast, and false prophet, and the worshippers of antichrist, will be cast, Rev_ 14:10. The allusion is to the fire and brimstone rained by Jehovah, from Jehovah, upon Sodom and Gomorrah, Gen 19:24.
(p) T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2. & Erubim, fol. 19. 1.
John Wesley
30:33 Tophet - This was a place near Jerusalem, in which the idolatrous Israelites used to offer up their children to Moloch. It may be put, for any place of torment; and particularly it is put for hell. For the king - For the king of Assyria. Fire - He alludes to the ancient custom, of burning sacrifices, and particularly of burning children to Moloch. The breath - The immediate hand of God, or his word of anger. Brimstone - He seems to allude to that shower of fire and brimstone, Gen 19:24.
Robert Jamieson, A. R. Fausset and David Brown
30:33 Tophet--literally, "A place of abomination"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (4Kings 23:10; Jer 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle "prepared for the devil (antitype to the king, Is 14:12-15) and his angels," and unbelieving men (Mt 5:22; Mt 25:41; Mk 9:43-44).