Եսայի / Isaiah - 31 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Египет не окажет иудеям помощи против Ассура. 4-9. И только Сам Господь спасет Свой народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is an abridgment of the foregoing chapter; the heads of it are much the same. Here is, I. A woe to those who, when the Assyrian army invaded them, trusted to the Egyptians, and not to God, for succour, ver. 1-3. II. Assurance given of the care God would take of Jerusalem in that time of danger and distress, ver. 4, 5. III. A call to repentance and reformation, ver. 6, 7. IV. A prediction of the fall of the Assyrian army, and the fright which the Assyrian king should thereby be put into, ver. 8, 9.
Adam Clarke: Commentary on the Bible - 1831
The Jews again reproved for their confidence in Egypt, finely contrasted with their neglect of the power and protection of God, Isa 31:1-3. Deliverance and protection are, notwithstanding, promised, expressed by two similes; the first remarkably lofty and poetical, the latter singularly beautiful and tender, Isa 31:4, Isa 31:5. Exhortation to repentance, joined with the prediction of a more reformed period, Isa 31:6, Isa 31:7. This chapter concludes like the preceding, with a prophecy of the fall of Sennacherib, Isa 31:8, Isa 31:9.
Albert Barnes: Notes on the Bible - 1834
31:0: It is evident that this chapter was composed at about the same time as the preceding, and relates to the same subject. The general object, like the former, is to dissuade the Jews from their contemplated alliance with Egypt, and to lead them to rely on God. In doing this, the prophet first denounces a woe on those who went down to Egypt to seek aid Isa 31:1; he then states that God will punish them for it Isa 31:2; he then urges the utter inability of the Egyptians to furnish the aid which was needed, since Yahweh was about to stretch out his arm over them also, and they, as well as those who sought their aid, should suffer under his displeasure Isa 31:3. The prophet then, in order to recall them from this contemplated alliance, and to induce them to put confidence in Yahweh, assures them by two most beautiful figures Isa 31:4-5 that God would protect their city in the threatened invasion, and save it from destruction. He calls on them, therefore Isa 31:6, to turn unto God; assures them Isa 31:7 that at that time every man would see the folly of trusting in idols; and finally Isa 31:8-9, assures them of the complete overthrow of the army of the Assyrian. The scope of the prophecy is, therefore, simple and direct; the argument condensed, impressive, and beautiful. It is not improbable, by any means, that these exhortations of Isaiah had a sensible effect on the conduct of Hezekiah. The whole narrative respecting the invasion of Sennacherib would lead to the conclusion, that at first Hezekiah himself joined in the purpose of seeking the alliance with Egypt, but that he was afterward led to abandon it, and to use all his influence to induce his people also to rely on the aid of God; compare Isa 36:6, with Isa 36:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 31:1, The prophet shews the folly and danger of trusting to Egypt, and forsaking God; Isa 31:6, He exhorts to conversion; Isa 31:8, He shews the fall of Assyria.
John Gill
INTRODUCTION TO ISAIAH 31
This chapter denounces woe to those that trusted in the Egyptians; assures the Jews of God's care and protection of them; calls them to repentance, and foretells the destruction of the Assyrian army. The sin of those that trusted in Egypt, with the reasons of their trust, and not looking to the Lord, and seeking him, is declared in Is 31:1 and their folly exposed in so doing; since the Lord is wise, powerful, and unchangeable, and the Egyptians frail and weak; so that the helper and the helped must fall before him, Is 31:2 whereas protection might be expected from the Lord, as is promised, whose power is like that of the lion, and whose tender care is like that of birds to defend their young, Is 31:4 wherefore the Jews are called upon to return to the Lord by repentance, from whom they had revolted; which would be shown by their detestation of idolatry, the sin they had been guilty of, Is 31:6 and the chapter is closed with a prophecy of the ruin of the Assyrian army, and the flight of their king, Is 31:8.
31:131:1: Վա՛յ ոյք իջանեն յԵգիպտոս վասն օգնականութեան. որ ՚ի հեծեալս եւ ՚ի կառս յուսացեալ իցեն՝ թէ բազումք են, եւ բազմութիւն երիվարաց յոյժ. եւ ո՛չ էին յուսացեալ ՚ի Սուրբն Իսրայէլի, եւ զԱստուած ո՛չ խնդրեցին[9932]։ [9932] Ոմանք. Եւ որ ՚ի կառս եւ ՚ի հեծեալս յուսա՛՛։
1 Վա՜յ նրանց, ովքեր օգնութիւն գտնելու համար իջնում են Եգիպտոս, ովքեր հեծեալներին ու մարտակառքերին են ապաւինում, թէ շատ են, եւ ձիերի մեծ բազմութեանը. նրանք Իսրայէլի սրբի վրայ յոյս չեն դնում, Աստծուն չեն փնտռում:
31 Վա՜յ անոնց, որ օգնութեան համար Եգիպտոս կ’իջնեն Ու ձիերու կը վստահին եւ կառքերու կ’ապաւինին, որովհետեւ շատ են Ու ձիաւորներու՝ որովհետեւ խիստ զօրաւոր* են, Սակայն Իսրայէլի Սուրբին չեն նայիր Ու Տէրը չեն փնտռեր։
Վա՜յ ոյք իջանեն յԵգիպտոս վասն օգնականութեան. [450]որ ի հեծեալս`` եւ ի կառս յուսացեալ իցեն` թէ բազումք են, եւ [451]բազմութիւն երիվարաց`` յոյժ. եւ ոչ էին յուսացեալ ի Սուրբն Իսրայելի, եւ [452]զԱստուած ոչ խնդրեցին:

31:1: Վա՛յ ոյք իջանեն յԵգիպտոս վասն օգնականութեան. որ ՚ի հեծեալս եւ ՚ի կառս յուսացեալ իցեն՝ թէ բազումք են, եւ բազմութիւն երիվարաց յոյժ. եւ ո՛չ էին յուսացեալ ՚ի Սուրբն Իսրայէլի, եւ զԱստուած ո՛չ խնդրեցին[9932]։
[9932] Ոմանք. Եւ որ ՚ի կառս եւ ՚ի հեծեալս յուսա՛՛։
1 Վա՜յ նրանց, ովքեր օգնութիւն գտնելու համար իջնում են Եգիպտոս, ովքեր հեծեալներին ու մարտակառքերին են ապաւինում, թէ շատ են, եւ ձիերի մեծ բազմութեանը. նրանք Իսրայէլի սրբի վրայ յոյս չեն դնում, Աստծուն չեն փնտռում:
31 Վա՜յ անոնց, որ օգնութեան համար Եգիպտոս կ’իջնեն Ու ձիերու կը վստահին եւ կառքերու կ’ապաւինին, որովհետեւ շատ են Ու ձիաւորներու՝ որովհետեւ խիստ զօրաւոր* են, Սակայն Իսրայէլի Սուրբին չեն նայիր Ու Տէրը չեն փնտռեր։
zohrab-1805▾ eastern-1994▾ western am▾
31:131:1 Горе тем, которые идут в Египет за помощью, надеются на коней и полагаются на колесницы, потому что их много, и на всадников, потому что они весьма сильны, а на Святаго Израилева не взирают и к Господу не прибегают!
31:1 οὐαὶ ουαι woe οἱ ο the καταβαίνοντες καταβαινω step down; descend εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐπὶ επι in; on βοήθειαν βοηθεια help οἱ ο the ἐφ᾿ επι in; on ἵπποις ιππος horse πεποιθότες πειθω persuade καὶ και and; even ἐφ᾿ επι in; on ἅρμασιν αρμα chariot ἔστιν ειμι be γὰρ γαρ for πολλά πολυς much; many καὶ και and; even ἐφ᾿ επι in; on ἵπποις ιππος horse πλῆθος πληθος multitude; quantity σφόδρα σφοδρα vehemently; tremendously καὶ και and; even οὐκ ου not ἦσαν ειμι be πεποιθότες πειθω persuade ἐπὶ επι in; on τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even τὸν ο the θεὸν θεος God οὐκ ου not ἐξεζήτησαν εκζητεω seek out / thoroughly
31:1 הֹ֣וי hˈôy הֹוי alas הַ ha הַ the יֹּרְדִ֤ים yyōrᵊḏˈîm ירד descend מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to עֶזְרָ֔ה ʕezrˈā עֶזְרָה help עַל־ ʕal- עַל upon סוּסִ֖ים sûsˌîm סוּס horse יִשָּׁעֵ֑נוּ yiššāʕˈēnû שׁען lean וַ wa וְ and יִּבְטְח֨וּ yyivṭᵊḥˌû בטח trust עַל־ ʕal- עַל upon רֶ֜כֶב rˈeḵev רֶכֶב chariot כִּ֣י kˈî כִּי that רָ֗ב rˈāv רַב much וְ wᵊ וְ and עַ֤ל ʕˈal עַל upon פָּֽרָשִׁים֙ pˈārāšîm פָּרָשׁ horseman כִּֽי־ kˈî- כִּי that עָצְמ֣וּ ʕāṣᵊmˈû עצם be mighty מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָׁעוּ֙ šāʕˌû שׁעה look עַל־ ʕal- עַל upon קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not דָרָֽשׁוּ׃ ḏārˈāšû דרשׁ inquire
31:1. vae qui descendunt in Aegyptum ad auxilium in equis sperantes et habentes fiduciam super quadrigis quia multae sunt et super equitibus quia praevalidi nimis et non sunt confisi super Sanctum Israhel et Dominum non requisieruntWoe to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many: and in horsemen, because they are very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord.
1. Woe to them that go down to Egypt for help, and stay on horses; and trust in chariots, because they are many, and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!
31:1. Woe to those who descend into Egypt for assistance, hoping in horses, and putting their trust in four-horse chariots because they are many, and in horsemen because they are exceedingly strong. And they have not believed in the Holy One of Israel, and they have not sought the Lord.
31:1. Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!
[462] Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD:

31:1 Горе тем, которые идут в Египет за помощью, надеются на коней и полагаются на колесницы, потому что их много, и на всадников, потому что они весьма сильны, а на Святаго Израилева не взирают и к Господу не прибегают!
31:1
οὐαὶ ουαι woe
οἱ ο the
καταβαίνοντες καταβαινω step down; descend
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐπὶ επι in; on
βοήθειαν βοηθεια help
οἱ ο the
ἐφ᾿ επι in; on
ἵπποις ιππος horse
πεποιθότες πειθω persuade
καὶ και and; even
ἐφ᾿ επι in; on
ἅρμασιν αρμα chariot
ἔστιν ειμι be
γὰρ γαρ for
πολλά πολυς much; many
καὶ και and; even
ἐφ᾿ επι in; on
ἵπποις ιππος horse
πλῆθος πληθος multitude; quantity
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
οὐκ ου not
ἦσαν ειμι be
πεποιθότες πειθω persuade
ἐπὶ επι in; on
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τὸν ο the
θεὸν θεος God
οὐκ ου not
ἐξεζήτησαν εκζητεω seek out / thoroughly
31:1
הֹ֣וי hˈôy הֹוי alas
הַ ha הַ the
יֹּרְדִ֤ים yyōrᵊḏˈîm ירד descend
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
עֶזְרָ֔ה ʕezrˈā עֶזְרָה help
עַל־ ʕal- עַל upon
סוּסִ֖ים sûsˌîm סוּס horse
יִשָּׁעֵ֑נוּ yiššāʕˈēnû שׁען lean
וַ wa וְ and
יִּבְטְח֨וּ yyivṭᵊḥˌû בטח trust
עַל־ ʕal- עַל upon
רֶ֜כֶב rˈeḵev רֶכֶב chariot
כִּ֣י kˈî כִּי that
רָ֗ב rˈāv רַב much
וְ wᵊ וְ and
עַ֤ל ʕˈal עַל upon
פָּֽרָשִׁים֙ pˈārāšîm פָּרָשׁ horseman
כִּֽי־ kˈî- כִּי that
עָצְמ֣וּ ʕāṣᵊmˈû עצם be mighty
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָׁעוּ֙ šāʕˌû שׁעה look
עַל־ ʕal- עַל upon
קְדֹ֣ושׁ qᵊḏˈôš קָדֹושׁ holy
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹ֥א lˌō לֹא not
דָרָֽשׁוּ׃ ḏārˈāšû דרשׁ inquire
31:1. vae qui descendunt in Aegyptum ad auxilium in equis sperantes et habentes fiduciam super quadrigis quia multae sunt et super equitibus quia praevalidi nimis et non sunt confisi super Sanctum Israhel et Dominum non requisierunt
Woe to them that go down to Egypt for help, trusting in horses, and putting their confidence in chariots, because they are many: and in horsemen, because they are very strong: and have not trusted in the Holy One of Israel, and have not sought after the Lord.
31:1. Woe to those who descend into Egypt for assistance, hoping in horses, and putting their trust in four-horse chariots because they are many, and in horsemen because they are exceedingly strong. And they have not believed in the Holy One of Israel, and they have not sought the Lord.
31:1. Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Если иудейские политики рассчитывали получить большие выгоды от союза с Египтом, то Господь посрамит их расчеты и накажет как мнимых защитников евреев, так и самих евреев за их недоверие к Господу.

Идут в Египет - в переводе с еврейского: "сходят". [Так же в Славянском переводе с 70-и - Горе сходящим во Египет помощи ради... Прим. ред. ] Египет, действительно, лежал ниже (южнее) Палестины. Под "сходящими", разумеются, конечно, не одни послы иудейские, но и те, кто их послал в Египет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD! 2 Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. 3 Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. 4 For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof. 5 As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.
This is the last of four chapters together that begin with woe; and they are all woes to the sinners that were found among the professing people of God, to the drunkards of Ephraim (ch. xxviii. 1), to Ariel (ch. xxix. 1), to the rebellious children (ch. xxx. 1), and here to those that go down to Egypt for help; for men's relation to the church will not secure them from divine woes if they live in contempt of divine laws. Observe,
I. What the sin was that is here reproved, v. 1. 1. Idolizing the Egyptians, and making court to them, as if happy were the people that had the Egyptians for their friends and allies. They go down to Egypt for help in every exigence, as if the worshippers of false gods had a better interest in heaven and were more likely to have success of earth than the servants of the living and true God. That which invited them to Egypt was that the Egyptians had many chariots to accommodate them with, and horses and horsemen that were strong; and, if they could get a good body of forces thence into their service, they would think themselves able to deal with the king of Assyria and his numerous army. Their kings were forbidden to multiply horses and chariots, and were told of the folly of trusting to them (Ps. xx. 7); but they think themselves wiser than their Bible. 2. Slighting the God of Israel: They look not to the Holy One of Israel, as if he were not worth taking notice of in this distress. They advise not with him, seek not his favour, nor are in any care to make him their friend.
II. The gross absurdity and folly of this sin. 1. They neglected one whom, if they would not hope in him, they had reason to fear. They do not seek the Lord, nor make their application to him, yet he also is wise, v. 2. They are solicitous to get the Egyptians into an alliance with them, because they have the reputation of a politic people; and is not God wise too? and would not infinite wisdom, engaged on their side, stand them in more stead than all the policies of Egypt? They are at the pains of going down to Egypt, a tedious journey, when they might have had better advice, and better help, by looking up to heaven, and would not. But, if they will not court God's wisdom to act for them, they shall find it act against them. He is wise, too wise for them to outwit, and he will bring evil upon those who thus affront him. He will not call back his words as men do (because they are fickle and foolish), but he will arise against the house of the evil-doers, this cabal of them that go down to Egypt; God will appear to their confusion, according to the word that he has spoken, and will oppose the help they think to bring in from the workers of iniquity. Some think the Egyptians made it one condition of their coming into an alliance with him that they should worship the gods of Egypt, and they consented to it, and therefore they are both called evil-doers and workers of iniquity. 2. They trusted to those who were unable to help them and would soon appear to be so, v. 3. Let them know that the Egyptians, whom they depend so much upon, are men and not God. As it is good for men to know themselves to be but men (Ps. ix. 20), so it is good for us to consider that those we love and trust to are but men. They therefore can do nothing without God, nothing against him, nothing in comparison with him. They are men, and therefore fickle and foolish, mutable and mortal, here to day and gone to morrow; they are men, and therefore let us not make gods of them, by making them our hope and confidence, and expecting that in them which is to be found in God only; they are not God, they cannot do that for us which God can do, and will, if we trust in him. Let us not then neglect him, to seek to them; let us not forsake the rock of ages for broken reeds, nor the fountain of living waters for broken cisterns. The Egyptians indeed have horses that are very strong; but they are flesh, and not spirit, and therefore, strong as they are, they may be wearied with a long march, and become unserviceable, or be wounded and slain in battle, and leave their riders to be ridden over. Every one knows this, that the Egyptians are not God and their horses are not spirit; but those that seek to them for help do not consider it, else they would not put such confidence in them. Sinners may be convicted of folly by the plainest and most self-evident truths, which they cannot deny, but will not believe. 3. They would certainly be ruined with the Egyptians they trusted in, v. 3. When the Lord does but stretch out his hand how easily, how effectually, will he make them ashamed of their confidence in Egypt, and the Egyptians ashamed of the encouragement they gave them to trust in them; for he that helps and he that is helped shall fall together, and their mutual alliance shall prove their joint ruin. The Egyptians were shortly to be reckoned with, as appears by the burden of Egypt (ch. xix.), and then those who fled to them for shelter and succour should fall with them; for there is no escaping the judgments of God. Evil pursues sinners, and it is just with God to make that creature a scourge to us which we make an idol of. 4. They took God's work out of his hands. They pretended a great deal of care to preserve Jerusalem, in advising to an alliance with Egypt; and, when others would not fall in with their measures, they pleaded self preservation, and went to Egypt themselves. Now the prophet here tells them that Jerusalem should be preserved without aid from Egypt and that those who tarried there should be safe when those who fled to Egypt should be ruined. Jerusalem was under God's protection, and therefore there was no occasion to put it under the protection of Egypt. But a practical distrust of God's all-sufficiency is at the bottom of all our sinful departures from him to the creature. The prophet tells them he had it from God's own mouth: Thus hath the Lord spoken to me. They might depend upon it, (1.) That God would appear against Jerusalem's enemies with the boldness of a lion over his prey, v. 4. When the lion comes out to seize his prey a multitude of shepherds come out against him; for it becomes neighbours to help one another when persons or goods are in danger. These shepherds dare not come near the lion; all they can do is to make a noise, and with that they think to frighten him off. But does he regard it? No: he will not be afraid of their voice, nor abase himself so far as to be in the least moved by it either to quit his prey or to make any more haste than otherwise he would do in seizing it. Thus will the Lord of hosts come down to fight for Mount Zion, with such an unshaken undaunted resolution not to be moved by any opposition; and he will as easily and irresistibly destroy the Assyrian army as a lion tears a lamb in pieces. Whoever appear against God, they are but like a multitude of poor simple shepherds shouting at a lion, who scorns to take notice of them or so much as to alter his pace for them. Surely those that have such a protector need not go to Egypt for help. (2.) That God would appear for Jerusalem's friends with the tenderness of a bird over her young, v. 5. God was ready to gather Jerusalem, as a hen gathers her brood under her wings (Matt. xxiii. 37); but those that trusted to the Egyptians would not be gathered. As birds flying to their nests with all possible speed, when they see them attacked, and fluttering about their nests with all possible concern, hovering over their young ones to protect them and drive away the assailants, with such compassion and affection will the Lord of hosts defend Jerusalem. As an eagle stirs up her young when they are in danger, takes them and bears them on her wings, so the Lord led Israel out of Egypt (Deut. xxxii. 11, 12); and he has now the same tender concern for them that he had then, so that they need not flee into Egypt again for shelter. Defending, he will deliver it; he will so defend it as to secure the continuance of its safety, not defend it for a while and abandon it at last, but defend it so that it shall not fall into the enemies' hand. I will defend this city to save it, ch. xxxvii. 35. Passing over he will preserve it; the word for passing over is used in this sense only here and Exod. xii. 12, 23, 27, concerning the destroying angel's passing over the houses of the Israelites when he slew all the first-born of the Egyptians, to which story this passage refers. The Assyrian army was to be routed by a destroying angel, who should pass over Jerusalem, though that deserved to be destroyed, and draw his sword only against the besiegers. They shall be slain by the pestilence, but none of the besieged shall take the infection. Thus he will again pass over the houses of his people and secure them.
Adam Clarke: Commentary on the Bible - 1831
31:1: Wo to them that go down to Egypt - This is a reproof to the Israelites for forming an alliance with the Egyptians, and not trusting in the Lord.
And stay on horses "Who trust in horses" - For ועל veal, and upon, first twenty MSS. of Kennicott's, thirty of De Rossi's, one of my own, and the Septuagint, Arabic, and Vulgate, read על al, upon, without the conjunction, which disturbs the sense.
Albert Barnes: Notes on the Bible - 1834
31:1: Wo - (see the note at Isa 30:1).
To them that go down to Egypt - (see the note at Isa 30:2).
And stay on horses - (see the note at Isa 30:16).
And trust in chariots - (see the note at Isa 21:7). That they were often used in war, is apparent from the following places Jos 11:4; Jdg 1:19; Sa1 13:5; Sa2 8:4.
Because they are many - Because they hope to secure the aid of many. See the references above. It is evident that their confidence in them would be in proportion to the number which they could bring into the field.
But they look not ... - (see the note at Isa 30:1)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:1: to them: Isa 30:1-7, Isa 36:6, Isa 57:9; Eze 17:15; Hos 11:5
stay on horses: Isa 30:16, Isa 36:9; Deu 17:16; Psa 20:7, Psa 33:16, Psa 33:17, the look, Isa 5:12, Isa 17:7, Isa 17:8, Isa 22:11; Ch2 16:7; Jer 2:13, Jer 17:5; Hos 14:3
neither: Isa 9:13, Isa 64:7; Dan 9:13; Hos 7:7, Hos 7:13-16; Amo 5:4-8
Carl Friedrich Keil and Franz Delitzsch
31:1
There is nothing to surprise us in the fact, that the prophet returns again and again to the alliance with Egypt. After his warning had failed to prevent it, he wrestled with it in spirit, set before himself afresh the curse which would be its certain fruit, brought out and unfolded the consolation of believers that lay hidden in the curse, and did not rest till the cursed fruit, that had become a real thing, had been swallowed up by the promise, which was equally real. The situation of this fourth woe is just the same as that of the previous one. The alliance with Egypt is still in progress. "Woe to them that go down to Egypt for help, and rely upon horses, and put their trust in chariots, that there are many of them; and in horsemen, that there is a powerful multitude of them; and do not look up to the Holy One of Israel, and do not inquire for Jehovah! And yet He also is wise; thus then He brings evil, and sets not His words aside; and rises up against the house of miscreants, and against the help of evil-doers. And Egypt is man, and not God; and its horses flesh, and not spirit. And when Jehovah stretches out His hand, the helper stumbles, and he that is helped falls, and they all perish together." The expression "them that go down" (hayyōredı̄m) does not imply that the going down was taking place just then for the first time. It is the participle of qualification, just as God is called הבּרא. לעזרה with Lamed of the object, as in Is 20:6. The horses, chariots, and horsemen here, as those of Egypt, which Diodorus calls ἱππάσιμος, on account of its soil being so suitable for cavalry (see Lepsius in Herzog's Cyclopaedia). The participle is combined in the finite verb. Instead of ועל־סוּסים, we also find the reading preferred by Norzi, of על without Vav, as in Is 5:11 (cf., Is 5:23). The perfects, שׁעוּ לא and דרשׁוּ לא, are used without any definite time, to denote that which was always wanting in them. The circumstantial clause, "whilst He is assuredly also wise," i.e., will bear comparison with their wisdom and that of Egypt, is a touching μείωσις. It was not necessary to think very highly of Jehovah, in order to perceive the reprehensible and destructive character of their apostasy from Him. The fut. consec. ויּבא is used to indicate the inevitable consequence of their despising Him who is also wise. He will not set aside His threatening words, but carry them out. The house of miscreants is Judah (Is 1:4); and the help (abstr. pro concr., just as Jehovah is frequently called "my help," ‛ezrâthı̄, by the Psalmist) of evil-doers is Egypt, whose help has been sought by Judah. The latter is "man" ('âdâm), and its horses "flesh" (bâsâr); whereas Jehovah is God (El) and spirit (rūăch; see Psychol. p. 85). Hofmann expounds it correctly: "As ruuach has life in itself, it is opposed to the bâsâr, which is only rendered living through the rūăch; and so El is opposed to the corporeal 'âdâm, who needs the spirit in order to live at all." Thus have they preferred the help of the impotent and conditioned, to the help of the almighty and all-conditioning One. Jehovah, who is God and spirit, only requires to stretch out His hand (an anthropomorphism, by the side of which we find the rule for interpreting it); and the helpers, and those who are helped (i.e., according to the terms of the treaty, though not in reality), that is to say, both the source of the help and the object of help, are all cast into one heap together.
Geneva 1599
31:1 Woe to them that (a) go down to Egypt for help; and rely on horses, and trust in chariots, because [they are] many; and in horsemen, because they are very strong; but they look not to the Holy One of Israel, neither (b) seek the LORD!
(a) There were two special reasons why the Israelites should not join with the Egyptians: first, because the Lord had commanded them never to return there, (Deut 17:16, Deut 28:68) lest they should forget the benefit of their redemption: and secondly, lest they should be corrupted with the superstition and idolatry of the Egyptians, and so forsake God, (Jer 2:18).
(b) Meaning, that they forsake the Lord, if they put their trust in worldly things: for they cannot trust in both.
John Gill
31:1 Woe to them that go down to Egypt for help,.... Or, "O ye that go down", &c.; what poor foolish creatures are you! And in the end what miserable and wretched ones will ye be! Such were the Jewish rulers and people, who either went themselves, or sent ambassadors to the king of Egypt, to supply them with men and horses against the king of Assyria, contrary to the express command of God, which forbid them returning to Egypt; and which showed their unmindfulness of deliverance from thence, and their not having a due sense of that mercy upon them; as well as their so doing exposed them to the danger of being drawn into the superstitions and idolatries of that people:
and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; having their dependence upon, and placing their confidence in, the strength and numbers of the cavalry of the Egyptians:
but they look not unto the Holy One of Israel, neither seek the Lord; they did not look unto the Lord with an eye of faith, nor seek him by prayer and supplication; or ask any counsel or instruction of him, as the Targum paraphrases the last clause; so that their sin lay not only in their confidence in the creature, but in their neglect of the Lord himself; and so all such persons are foolish and miserable, that trust in an arm of flesh, that place their confidence in creature acts, in their own righteousness, duties, and services, and have no regard to the Holy One of Israel, to the holiness and righteousness of Christ, neglect that, and do not submit to it; thus the Targum interprets the former clause of the Word of the Holy One of Israel, the essential Word Christ.
John Wesley
31:1 Horses - For Egypt had many and choice horses.
Robert Jamieson, A. R. Fausset and David Brown
31:1 THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Is 31:1-9)
and stay on horses, and trust in chariots--In their level and fertile plains horses could easily be used and fed (Ex 14:9; 3Kings 10:28). In hilly Palestine horses were not so easily had or available. The Jews were therefore the more eager to get Egyptian chariots as allies against the Assyrian cavalry. In Assyrian sculptures chariots are represented drawn by three horses, and with three men in them (see Is 36:9; Ps 20:7; Dan 9:13).
31:231:2: Եւ նա իմաստո՛ւն էր՝ եւ ածէ՛ր ՚ի վերայ նոցա չարիս. եւ բան նորա ո՛չ անարգեսցի. եւ յարիցէ ՚ի վերայ տանց մարդոց չարաց, եւ ՚ի վերայ սնոտի յուսոյն նոցա[9933]։ [9933] Ոմանք. Եւ վասն սնոտի յուսոյն։
2 Բայց Տէրն իմաստուն է, նրանց վրայ չարիք է բերելու, եւ նրա խօսքը չի անարգուի. նա կը կանգնի չար մարդկանց տների, նրանց սնոտի յոյսի վրայ:
2 Բայց ան իմաստուն է ու աղէտ կը բերէ։Եւ իր խօսքերը ետ չի դարձներ։Բայց չարերուն տանը դէմ Եւ անօրէնութիւն գործողներուն օգնութեանը դէմ պիտի ելլէ։
Եւ նա իմաստուն էր` եւ ածէր [453]ի վերայ նոցա չարիս. եւ բան նորա ոչ անարգեսցի``. եւ յարիցէ ի վերայ տանց մարդոց չարաց, եւ ի վերայ [454]սնոտի յուսոյն նոցա:

31:2: Եւ նա իմաստո՛ւն էր՝ եւ ածէ՛ր ՚ի վերայ նոցա չարիս. եւ բան նորա ո՛չ անարգեսցի. եւ յարիցէ ՚ի վերայ տանց մարդոց չարաց, եւ ՚ի վերայ սնոտի յուսոյն նոցա[9933]։
[9933] Ոմանք. Եւ վասն սնոտի յուսոյն։
2 Բայց Տէրն իմաստուն է, նրանց վրայ չարիք է բերելու, եւ նրա խօսքը չի անարգուի. նա կը կանգնի չար մարդկանց տների, նրանց սնոտի յոյսի վրայ:
2 Բայց ան իմաստուն է ու աղէտ կը բերէ։Եւ իր խօսքերը ետ չի դարձներ։Բայց չարերուն տանը դէմ Եւ անօրէնութիւն գործողներուն օգնութեանը դէմ պիտի ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:231:2 Но премудр Он; и наведет бедствие, и не отменит слов Своих; восстанет против дома нечестивых и против помощи делающих беззаконие.
31:2 καὶ και and; even αὐτὸς αυτος he; him σοφὸς σοφος wise ἦγεν αγω lead; pass ἐπ᾿ επι in; on αὐτοὺς αυτος he; him κακά κακος bad; ugly καὶ και and; even ὁ ο the λόγος λογος word; log αὐτοῦ αυτος he; him οὐ ου not μὴ μη not ἀθετηθῇ αθετεω displace; put off καὶ και and; even ἐπαναστήσεται επανιστημι challenge ἐπ᾿ επι in; on οἴκους οικος home; household ἀνθρώπων ανθρωπος person; human πονηρῶν πονηρος harmful; malignant καὶ και and; even ἐπὶ επι in; on τὴν ο the ἐλπίδα ελπις hope αὐτῶν αυτος he; him τὴν ο the ματαίαν ματαιος superficial
31:2 וְ wᵊ וְ and גַם־ ḡam- גַּם even ה֤וּא hˈû הוּא he חָכָם֙ ḥāḵˌām חָכָם wise וַ wa וְ and יָּ֣בֵא yyˈāvē בוא come רָ֔ע rˈāʕ רַע evil וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דְּבָרָ֖יו dᵊvārˌāʸw דָּבָר word לֹ֣א lˈō לֹא not הֵסִ֑יר hēsˈîr סור turn aside וְ wᵊ וְ and קָם֙ qˌām קום arise עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house מְרֵעִ֔ים mᵊrēʕˈîm רעע be evil וְ wᵊ וְ and עַל־ ʕal- עַל upon עֶזְרַ֖ת ʕezrˌaṯ עֶזְרָה help פֹּ֥עֲלֵי pˌōʕᵃlê פעל make אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
31:2. ipse autem sapiens adduxit malum et verba sua non abstulit et consurget contra domum pessimorum et contra auxilium operantium iniquitatemBut he that is the wise one hath brought evil, and hath not removed his words: and he will rise up against the house of the wicked, and against the aid of them that work iniquity.
2. Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evil-doers, and against the help of them that work iniquity.
31:2. Therefore, being wise, he has permitted harm, and he has not removed his words, and he will rise up against the house of the wicked and against those who assist the workers of iniquity.
31:2. Yet he also [is] wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.
Yet he also [is] wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity:

31:2 Но премудр Он; и наведет бедствие, и не отменит слов Своих; восстанет против дома нечестивых и против помощи делающих беззаконие.
31:2
καὶ και and; even
αὐτὸς αυτος he; him
σοφὸς σοφος wise
ἦγεν αγω lead; pass
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
κακά κακος bad; ugly
καὶ και and; even
ο the
λόγος λογος word; log
αὐτοῦ αυτος he; him
οὐ ου not
μὴ μη not
ἀθετηθῇ αθετεω displace; put off
καὶ και and; even
ἐπαναστήσεται επανιστημι challenge
ἐπ᾿ επι in; on
οἴκους οικος home; household
ἀνθρώπων ανθρωπος person; human
πονηρῶν πονηρος harmful; malignant
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
ἐλπίδα ελπις hope
αὐτῶν αυτος he; him
τὴν ο the
ματαίαν ματαιος superficial
31:2
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
ה֤וּא hˈû הוּא he
חָכָם֙ ḥāḵˌām חָכָם wise
וַ wa וְ and
יָּ֣בֵא yyˈāvē בוא come
רָ֔ע rˈāʕ רַע evil
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרָ֖יו dᵊvārˌāʸw דָּבָר word
לֹ֣א lˈō לֹא not
הֵסִ֑יר hēsˈîr סור turn aside
וְ wᵊ וְ and
קָם֙ qˌām קום arise
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
מְרֵעִ֔ים mᵊrēʕˈîm רעע be evil
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עֶזְרַ֖ת ʕezrˌaṯ עֶזְרָה help
פֹּ֥עֲלֵי pˌōʕᵃlê פעל make
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
31:2. ipse autem sapiens adduxit malum et verba sua non abstulit et consurget contra domum pessimorum et contra auxilium operantium iniquitatem
But he that is the wise one hath brought evil, and hath not removed his words: and he will rise up against the house of the wicked, and against the aid of them that work iniquity.
31:2. Therefore, being wise, he has permitted harm, and he has not removed his words, and he will rise up against the house of the wicked and against those who assist the workers of iniquity.
31:2. Yet he also [is] wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Но премудр Он. Иудейские дипломаты гордились своею мудростью, своим политическим тактом. Но истинная мудрость - только у Господа. Она состоит в том, что Всевышний может всегда исполнить Свое решение - у Него слово неразлучно с делом!

Дом нечестивых - это тогдашние руководители Иудейского государства.

Помощь делающих беззаконие - ожидавшаяся евреями помощь со стороны египтян, не имевших истинного руководства для жизни, какое представлял собою закон Моисеев, и потому не могших не делать беззаконий.
Adam Clarke: Commentary on the Bible - 1831
31:2: His words "His word" - דברו debaro, singular, without י yod, two MSS. of Dr. Kennicott's the Septuagint, and Targ. Hieros. דרכיו derachaiv, his ways, is found in one MS.
Albert Barnes: Notes on the Bible - 1834
31:2: Yet he also is wise - God is wise. It is in vain to attempt to deceive him, or to accomplish such purposes without his knowledge.
And will bring evil - The punishment which is due to such want of confidence in him.
But will arise against the house of the evil-doers - This is a general proposition, and it is evidently just as true now as it was in the time of Isaiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:2: he also: Sa1 2:3; Job 5:13; Jer 10:7, Jer 10:12; Co1 1:21-29; Jde 1:25
will bring: Isa 30:13, Isa 30:14, Isa 45:7; Jos 23:15; Amo 3:6
will not: Num 23:19; Jer 36:32, Jer 44:29; Zac 1:6; Mat 24:35
call back: Heb. remove
arise: Isa 28:21, Isa 63:4, Isa 63:5; Num 10:35; Psa 12:5, Psa 12:6, Psa 68:1, Psa 68:2, Psa 78:65, Psa 78:66; Zep 3:8
against the help: Isa 31:3, Isa 20:4-6, Isa 30:3; Jer 44:29, Jer 44:30; Eze 29:6
Geneva 1599
31:2 Yet he also [is] (c) wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.
(c) And knows their crafty enterprises, and will bring all to nought.
John Gill
31:2 Yet he also is wise,.... That is, God, the Holy One of Israel, is, whom they disregarded; and wiser too than the Egyptians, to whom they sought for help, and who were thought to be a wise and political people; and wiser than themselves, who imagined they acted a prudent part, in applying to them; so wise as to know all their schemes, and able to confound them, as well as most certainly and fully to complete his own; and it would have been therefore the highest wisdom to have sought to him, and not to men:
and will bring evil; the evil of punishment or affliction on wicked men, which he has threatened, and which they could in no wise escape, by taking the methods they did:
and will not call back his words; his threatenings delivered by the prophets: these, as he does not repent of, he will not revoke or make void, but fulfil and accomplish; what he has said he will do, and what he has purposed he will bring to pass; and therefore it was a weak and an unwise part they acted, by applying to others, and slighting him:
but will arise against the house of evildoers; not the ten tribes of Israel, as Jarchi and Kimchi interpret it; but rather the people of the Jews, or some particular family among them; it may be the royal family, chiefly concerned in sending the embassy to Egypt, or in advising to it; though it may be the singular is put for the plural, as the Septuagint and Arabic versions render it "the houses"; and so may design all those great families which joined in this affair, and are therefore called "evildoers"; as all such are that put their confidence in the creature, and not in the Lord; and against such he will "arise", in a hostile manner, sooner or later, against whom there is no standing; see Job 9:4,
and against the help of them that work iniquity; that is, against the Egyptians, the helpers of the Jews, who were workers of iniquity, and therefore their help and hope in it would be in vain; or else the latter part is descriptive of the Egyptians their helpers, who were a wicked and idolatrous nation, and so not to be sought unto for help, or trusted in, since, God being against them, it would be to no purpose, as he is against all workers of iniquity.
John Wesley
31:2 He is safe - You think you are safe, in engaging the Egyptians; but God is not inferior to them in wisdom or strength, and therefore you have done foolishly, in preferring them before him, who will execute his judgments upon you, notwithstanding all the Egyptians can do. The help - The helpers, as it is explained in the next verse.
Robert Jamieson, A. R. Fausset and David Brown
31:2 he also is wise--as well as the Egyptian priests, so famed for wisdom (Acts 7:22), but who are "fools" before Him (Is 19:11). He not only devises, but executes what He devises without "calling back His words" (Num 23:19).
home--the whole race.
help--the Egyptian succor sought by the Jews.
31:331:3: Յա՛յր Եգիպտացի՝ եւ ո՛չ յԱստուած. ՚ի մարմինս երիվարաց՝ եւ ո՛չ գոյր օգնականութիւն. այլ Տէր արկցէ՛ ՚ի վերայ նոցա զձեռն իւր, եւ տաժանեսցին օգնականքն, եւ կործանեսցին օգնեալքն ՚ի նոցանէն. եւ առ հասարա՛կ ամենեքեան սատակեսցին[9934]։ [9934] Ոմանք. Եւ ոչ գոյ օգնակա՛՛։
3 Եգիպտացի մարդուն են ապաւինում եւ ոչ թէ Աստծուն, ձիերի մարմիններին, “ բայց օգնութիւն չի լինի. Տէրը իր ձեռքը կ’երկարի նրանց վրայ, եւ օգնողները տանջանքի կ’ենթարկուեն, իսկ նրանցից օգնութիւն սպասողները կը կործանուեն, ամէնքն անխտիր կ’ոչնչանան:
3 Արդ՝ Եգիպտացիները մարդ են, ոչ թէ Աստուած Ու անոնց ձիերը մարմին են, ոչ թէ հոգի Ու երբ Տէրը իր ձեռքը երկնցնէ Թէ՛ օգնութիւն ընողը պիտի սահի Եւ թէ՛ օգնութիւն գտնողը պիտի իյնայ Ու ամէնքը մէկտեղ պիտի կորսուին։
յայր Եգիպտացի` եւ ոչ յԱստուած, ի մարմինս երիվարաց` եւ ոչ գոյր օգնականութիւն``. այլ Տէր արկցէ ի վերայ նոցա զձեռն իւր, եւ տաժանեսցին օգնականքն, եւ կործանեսցին օգնեալքն ի նոցանէն. եւ առ հասարակ ամենեքեան սատակեսցին:

31:3: Յա՛յր Եգիպտացի՝ եւ ո՛չ յԱստուած. ՚ի մարմինս երիվարաց՝ եւ ո՛չ գոյր օգնականութիւն. այլ Տէր արկցէ՛ ՚ի վերայ նոցա զձեռն իւր, եւ տաժանեսցին օգնականքն, եւ կործանեսցին օգնեալքն ՚ի նոցանէն. եւ առ հասարա՛կ ամենեքեան սատակեսցին[9934]։
[9934] Ոմանք. Եւ ոչ գոյ օգնակա՛՛։
3 Եգիպտացի մարդուն են ապաւինում եւ ոչ թէ Աստծուն, ձիերի մարմիններին, “ բայց օգնութիւն չի լինի. Տէրը իր ձեռքը կ’երկարի նրանց վրայ, եւ օգնողները տանջանքի կ’ենթարկուեն, իսկ նրանցից օգնութիւն սպասողները կը կործանուեն, ամէնքն անխտիր կ’ոչնչանան:
3 Արդ՝ Եգիպտացիները մարդ են, ոչ թէ Աստուած Ու անոնց ձիերը մարմին են, ոչ թէ հոգի Ու երբ Տէրը իր ձեռքը երկնցնէ Թէ՛ օգնութիւն ընողը պիտի սահի Եւ թէ՛ օգնութիւն գտնողը պիտի իյնայ Ու ամէնքը մէկտեղ պիտի կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
31:331:3 И Египтяне люди, а не Бог; и кони их плоть, а не дух. И прострет руку Свою Господь, и споткнется защитник, и упадет защищаемый, и все вместе погибнут.
31:3 Αἰγύπτιον αιγυπτιος Egyptian ἄνθρωπον ανθρωπος person; human καὶ και and; even οὐ ου not θεόν θεος God ἵππων ιππος horse σάρκας σαρξ flesh καὶ και and; even οὐκ ου not ἔστιν ειμι be βοήθεια βοηθεια help ὁ ο the δὲ δε though; while κύριος κυριος lord; master ἐπάξει επαγω instigate; bring on τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even κοπιάσουσιν κοπιαω exhausted; labor οἱ ο the βοηθοῦντες βοηθεω help καὶ και and; even ἅμα αμα at once; together πάντες πας all; every ἀπολοῦνται απολλυμι destroy; lose
31:3 וּ û וְ and מִצְרַ֤יִם miṣrˈayim מִצְרַיִם Egypt אָדָם֙ ʔāḏˌām אָדָם human, mankind וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not אֵ֔ל ʔˈēl אֵל god וְ wᵊ וְ and סוּסֵיהֶ֥ם sûsêhˌem סוּס horse בָּשָׂ֖ר bāśˌār בָּשָׂר flesh וְ wᵊ וְ and לֹא־ lō- לֹא not ר֑וּחַ rˈûₐḥ רוּחַ wind וַֽ wˈa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH יַטֶּ֣ה yaṭṭˈeh נטה extend יָדֹ֗ו yāḏˈô יָד hand וְ wᵊ וְ and כָשַׁ֤ל ḵāšˈal כשׁל stumble עֹוזֵר֙ ʕôzˌēr עזר help וְ wᵊ וְ and נָפַ֣ל nāfˈal נפל fall עָזֻ֔ר ʕāzˈur עזר help וְ wᵊ וְ and יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together כֻּלָּ֥ם kullˌām כֹּל whole יִכְלָיֽוּן׃ ס yiḵlāyˈûn . s כלה be complete
31:3. Aegyptus homo et non deus et equi eorum caro et non spiritus et Dominus inclinabit manum suam et corruet auxiliator et cadet cui praestatur auxilium simulque omnes consumenturEgypt is man, and not God: and their horses, flesh, and not spirit: and the Lord shall put down his hand, and the helper shall fall, and he that is helped shall fall, and they shall all be confounded together.
3. Now the Egyptians are men, and not God; and their horses flesh, and not spirit: and when the LORD shall stretch out his hand, both he that helpeth shall stumble, and he that is holpen shall fall, and they all shall fail together.
31:3. Egypt is man, and not God. And their horses are flesh, and not spirit. And so, the Lord will reach down his hand, and the helper will fall, and the one who was being helped will fall, and they will all be consumed together.
31:3. Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.
Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together:

31:3 И Египтяне люди, а не Бог; и кони их плоть, а не дух. И прострет руку Свою Господь, и споткнется защитник, и упадет защищаемый, и все вместе погибнут.
31:3
Αἰγύπτιον αιγυπτιος Egyptian
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
οὐ ου not
θεόν θεος God
ἵππων ιππος horse
σάρκας σαρξ flesh
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
βοήθεια βοηθεια help
ο the
δὲ δε though; while
κύριος κυριος lord; master
ἐπάξει επαγω instigate; bring on
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
κοπιάσουσιν κοπιαω exhausted; labor
οἱ ο the
βοηθοῦντες βοηθεω help
καὶ και and; even
ἅμα αμα at once; together
πάντες πας all; every
ἀπολοῦνται απολλυμι destroy; lose
31:3
וּ û וְ and
מִצְרַ֤יִם miṣrˈayim מִצְרַיִם Egypt
אָדָם֙ ʔāḏˌām אָדָם human, mankind
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
אֵ֔ל ʔˈēl אֵל god
וְ wᵊ וְ and
סוּסֵיהֶ֥ם sûsêhˌem סוּס horse
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
וְ wᵊ וְ and
לֹא־ lō- לֹא not
ר֑וּחַ rˈûₐḥ רוּחַ wind
וַֽ wˈa וְ and
יהוָ֞ה [yhwˈāh] יְהוָה YHWH
יַטֶּ֣ה yaṭṭˈeh נטה extend
יָדֹ֗ו yāḏˈô יָד hand
וְ wᵊ וְ and
כָשַׁ֤ל ḵāšˈal כשׁל stumble
עֹוזֵר֙ ʕôzˌēr עזר help
וְ wᵊ וְ and
נָפַ֣ל nāfˈal נפל fall
עָזֻ֔ר ʕāzˈur עזר help
וְ wᵊ וְ and
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
כֻּלָּ֥ם kullˌām כֹּל whole
יִכְלָיֽוּן׃ ס yiḵlāyˈûn . s כלה be complete
31:3. Aegyptus homo et non deus et equi eorum caro et non spiritus et Dominus inclinabit manum suam et corruet auxiliator et cadet cui praestatur auxilium simulque omnes consumentur
Egypt is man, and not God: and their horses, flesh, and not spirit: and the Lord shall put down his hand, and the helper shall fall, and he that is helped shall fall, and they shall all be confounded together.
31:3. Egypt is man, and not God. And their horses are flesh, and not spirit. And so, the Lord will reach down his hand, and the helper will fall, and the one who was being helped will fall, and they will all be consumed together.
31:3. Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Разве египтяне могут состязаться с Богом? Кони их также не духи бестелесные, которых нельзя поразить стрелою или копьем.
Adam Clarke: Commentary on the Bible - 1831
31:3: He that helpeth (the Egyptians) shall fall and he that is holpen (the Israelites) shall fall down-together.
Albert Barnes: Notes on the Bible - 1834
31:3: Now the Egyptians are men - They are nothing but people; they have no power but such as other people possess. The idea here is, that the case in reference to which they sought aid was one in which "divine" help was indispensable, and that, therefore, they relied on the aid of the Egyptians in vain.
And their horses flesh, and not spirit - There is need, not merely of "physical" strength, but of wisdom, and intelligence, and it is in vain to look for that in mere brutes.
Both he that helpeth - Egypt, whose aid is sought.
And he that is holpen - Judah, that had sought the aid of Egypt. Neither of them would be able to stand against the wrath of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:3: the Egyptians: Isa 36:6; Deu 32:30, Deu 32:31; Psa 9:20, Psa 146:3-5; Eze 28:9; Act 12:22, Act 12:23; Th2 2:4-8
their horses: Psa 33:17
stretch: Isa 9:17; Jer 15:6; Eze 20:33, Eze 20:34
both: Jer 37:7-10
Geneva 1599
31:3 Now the Egyptians [are] men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that (d) helpeth shall fall, and he that is helped shall fall down, and they all shall fail together.
(d) Meaning, both the Egyptians and the Israelites.
John Gill
31:3 Now the Egyptians are men, and not God,.... Be it that they are mighty, they are not mighty, as God is; and indeed they are but frail, feeble, mortal, and mutable men, and therefore not to be trusted in, and depended on; or to be put upon an equality with God, and even to be preferred to him, as they were by the Jews; and of what use and service could they be unto them, seeing God was against them?
and their horses flesh, and not spirit; only flesh, without an immortal soul or spirit, which man has; and therefore a foolish thing in man to trust in them, who must be entirely guided and directed by them; and much less angelic spirits, or like them, which are incorporeal, invisible, and exceedingly mighty and powerful, which excel all creatures in strength, and are called the mighty angels; these are God's cavalry, his horses and chariots; see Ps 68:17, Hab 3:8 and what mighty things have been done by them, even by a single one? Witness the destruction of the Assyrian army, in one night, by one of them; wherefore the Egyptian cavalry was not to be named with them (q):
When the Lord shall stretch out his hand; as soon as he does it, before he strikes, and when he does this in order to it:
both he that helpeth shall fall; or "stumble", take a false step; meaning the Egyptians, sent for and come forth to help the Jews; but, stumbling and falling themselves, would be but poor assistants to them. Aben Ezra interprets this of the king of Assyria destroying the Egyptians, when he came to Jerusalem:
and he that is holpen shall fall down; the Jews, helped by the Egyptians, who should fall, and be destroyed, though not now; yet hereafter by the Chaldeans, as they were:
and they all shall fail together; both the Egyptians and the Jews.
(q) So Ben Melech interprets "spirit" of an angel, as he does the word "God" in the preceding clause.
John Wesley
31:3 Flesh - Weak and frail.
Robert Jamieson, A. R. Fausset and David Brown
31:3 not spirit--not of divine power (Ps 56:4; Ps 146:3, Ps 146:5; Zech 4:6).
he that helpeth--Egypt.
holpen--Judah.
31:431:4: Զի ա՛յսպէս ասաց ցիս Տէր. թէ զոր օրինակ գոչեսցէ առեւծ՝ եւ կորիւն առիւծու յո՛րս յոր հասանիցէ, կաւշեսցէ ՚ի վերայ՝ եւ լցցէ զլերինս բարբառով իւրով. եւ ՚ի պարտութիւն մատնեսցին, եւ ՚ի սաստկութենէ սրտմտութեան նորա հալեսցին։ Ա՛յնպէս իջցէ Տէր զօրութեանց ՚ի լեառն Սիովն, եւ ՚ի վերայ լերանց դորա[9935]. [9935] Ոմանք. Այսպէս իջցէ Տէր... ՚ի լեառնդ Սիոն։
4 Այսպէս ասաց ինձ Տէրը. «Ինչպէս որ առիւծը եւ առիւծի կորիւնը մռնչում են դէպի այն որսը, որի վրայ են յարձակւում, այնպէս էլ ինքը պիտի բացականչի, լեռները լցնի իր ձայնով, եւ նրանք պարտութեան պիտի մատնուեն, նրա բարկութեան սաստկութիւնից պիտի հալուեն. այդպէս է իջնելու Զօրութիւնների Տէրը Սիոն լերան եւ նրա բլուրների վրայ»:
4 Քանզի Տէրը ինծի այսպէս ըսաւ. Ինչպէս առիւծը կամ կորիւնը իր որսին համար կը մռնչէ Ու երբ հովիւներուն գունդը անոր դէմ հաւաքուի, Անոնց ձայնէն չի վախնար ու անոնց աղաղակէն չի վհատիր, Այնպէս ալ զօրքերու Տէրը Սիօն լերանը համար Ու անոր բլուրին համար պատերազմելու պիտի իջնէ։
Զի այսպէս ասաց ցիս Տէր, թէ` Զոր օրինակ գոչեսցէ առեւծ եւ կորիւն առիւծու [455]յո՛րս յոր հասանիցէ, կոչեսցէ ի վերայ եւ լցցէ զլերինս բարբառով իւրով, եւ ի պարտութիւն մատնեսցին, եւ ի սաստկութենէ սրտմտութեան նորա հալեսցին``, այնպէս իջցէ Տէր զօրութեանց [456]ի լեառն Սիոն, եւ ի վերայ լերանց`` դորա:

31:4: Զի ա՛յսպէս ասաց ցիս Տէր. թէ զոր օրինակ գոչեսցէ առեւծ՝ եւ կորիւն առիւծու յո՛րս յոր հասանիցէ, կաւշեսցէ ՚ի վերայ՝ եւ լցցէ զլերինս բարբառով իւրով. եւ ՚ի պարտութիւն մատնեսցին, եւ ՚ի սաստկութենէ սրտմտութեան նորա հալեսցին։ Ա՛յնպէս իջցէ Տէր զօրութեանց ՚ի լեառն Սիովն, եւ ՚ի վերայ լերանց դորա[9935].
[9935] Ոմանք. Այսպէս իջցէ Տէր... ՚ի լեառնդ Սիոն։
4 Այսպէս ասաց ինձ Տէրը. «Ինչպէս որ առիւծը եւ առիւծի կորիւնը մռնչում են դէպի այն որսը, որի վրայ են յարձակւում, այնպէս էլ ինքը պիտի բացականչի, լեռները լցնի իր ձայնով, եւ նրանք պարտութեան պիտի մատնուեն, նրա բարկութեան սաստկութիւնից պիտի հալուեն. այդպէս է իջնելու Զօրութիւնների Տէրը Սիոն լերան եւ նրա բլուրների վրայ»:
4 Քանզի Տէրը ինծի այսպէս ըսաւ. Ինչպէս առիւծը կամ կորիւնը իր որսին համար կը մռնչէ Ու երբ հովիւներուն գունդը անոր դէմ հաւաքուի, Անոնց ձայնէն չի վախնար ու անոնց աղաղակէն չի վհատիր, Այնպէս ալ զօրքերու Տէրը Սիօն լերանը համար Ու անոր բլուրին համար պատերազմելու պիտի իջնէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:431:4 Ибо так сказал мне Господь: как лев, как скимен, ревущий над своею добычею, хотя бы множество пастухов кричало на него, от крика их не содрогнется и множеству их не уступит, так Господь Саваоф сойдет сразиться за гору Сион и за холм его.
31:4 ὅτι οτι since; that οὕτως ουτως so; this way εἶπέν επω say; speak μοι μοι me κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means ἐὰν εαν and if; unless βοήσῃ βοαω scream; shout ὁ ο the λέων λεων lion ἢ η or; than ὁ ο the σκύμνος σκυμνος in; on τῇ ο the θήρᾳ θηρα hunt; game ᾗ ος who; what ἔλαβεν λαμβανω take; get καὶ και and; even κεκράξῃ κραζω cry ἐπ᾿ επι in; on αὐτῇ αυτος he; him ἕως εως till; until ἂν αν perhaps; ever ἐμπλησθῇ εμπιπλημι fill in; fill up τὰ ο the ὄρη ορος mountain; mount τῆς ο the φωνῆς φωνη voice; sound αὐτοῦ αυτος he; him καὶ και and; even ἡττήθησαν ητταω defeat καὶ και and; even τὸ ο the πλῆθος πληθος multitude; quantity τοῦ ο the θυμοῦ θυμος provocation; temper ἐπτοήθησαν πτοεω frighten οὕτως ουτως so; this way καταβήσεται καταβαινω step down; descend κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἐπιστρατεῦσαι επιστρατευω in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σιων σιων Siōn; Sion ἐπὶ επι in; on τὰ ο the ὄρη ορος mountain; mount αὐτῆς αυτος he; him
31:4 כִּ֣י kˈî כִּי that כֹ֣ה ḵˈō כֹּה thus אָֽמַר־ ʔˈāmar- אמר say יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֵלַ֡י ʔēlˈay אֶל to כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֶהְגֶּה֩ yehgˌeh הגה mutter הָ hā הַ the אַרְיֵ֨ה ʔaryˌē אַרְיֵה lion וְ wᵊ וְ and הַ ha הַ the כְּפִ֜יר kkᵊfˈîr כְּפִיר young lion עַל־ ʕal- עַל upon טַרְפֹּ֗ו ṭarpˈô טֶרֶף prey אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִקָּרֵ֤א yiqqārˈē קרא call עָלָיו֙ ʕālāʸw עַל upon מְלֹ֣א mᵊlˈō מְלֹא fullness רֹעִ֔ים rōʕˈîm רעה pasture מִ mi מִן from קֹּולָם֙ qqôlˌām קֹול sound לֹ֣א lˈō לֹא not יֵחָ֔ת yēḥˈāṯ חתת be terrified וּ û וְ and מֵֽ mˈē מִן from הֲמֹונָ֖ם hᵃmônˌām הָמֹון commotion לֹ֣א lˈō לֹא not יַֽעֲנֶ֑ה yˈaʕᵃnˈeh ענה be lowly כֵּ֗ן kˈēn כֵּן thus יֵרֵד֙ yērˌēḏ ירד descend יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service לִ li לְ to צְבֹּ֥א ṣᵊbbˌō צבא serve עַל־ ʕal- עַל upon הַר־ har- הַר mountain צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion וְ wᵊ וְ and עַל־ ʕal- עַל upon גִּבְעָתָֽהּ׃ givʕāṯˈāh גִּבְעָה hill
31:4. quia haec dicit Dominus ad me quomodo si rugiat leo et catulus leonis super praedam suam cum occurrerit ei multitudo pastorum a voce eorum non formidabit et a multitudine eorum non pavebit sic descendet Dominus exercituum ut proelietur super montem Sion et super collem eiusFor thus saith the Lord to me: Like as the lion roareth, and the lions whelp upon his prey, and when a multitude of shepherds shall come against him, he will not fear at their voice, nor be afraid of their multitude: so shall the Lord of hosts come down to fight upon mount Sion, and upon the hill thereof.
4. For thus saith the LORD unto me, Like as when the lion growleth and the young lion over his prey, if a multitude of shepherds be called forth against him, he will not be dismayed at their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight upon mount Zion, and upon the hill thereof.
31:4. For the Lord says this to me: In the same way that a lion roars, and a young lion is over his prey, and though a multitude of shepherds may meet him, he will not dread their voice, nor be afraid of their number, so will the Lord of hosts descend in order to battle upon mount Zion and upon its hill.
31:4. For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof.
For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof:

31:4 Ибо так сказал мне Господь: как лев, как скимен, ревущий над своею добычею, хотя бы множество пастухов кричало на него, от крика их не содрогнется и множеству их не уступит, так Господь Саваоф сойдет сразиться за гору Сион и за холм его.
31:4
ὅτι οτι since; that
οὕτως ουτως so; this way
εἶπέν επω say; speak
μοι μοι me
κύριος κυριος lord; master
ὃν ος who; what
τρόπον τροπος manner; by means
ἐὰν εαν and if; unless
βοήσῃ βοαω scream; shout
ο the
λέων λεων lion
η or; than
ο the
σκύμνος σκυμνος in; on
τῇ ο the
θήρᾳ θηρα hunt; game
ος who; what
ἔλαβεν λαμβανω take; get
καὶ και and; even
κεκράξῃ κραζω cry
ἐπ᾿ επι in; on
αὐτῇ αυτος he; him
ἕως εως till; until
ἂν αν perhaps; ever
ἐμπλησθῇ εμπιπλημι fill in; fill up
τὰ ο the
ὄρη ορος mountain; mount
τῆς ο the
φωνῆς φωνη voice; sound
αὐτοῦ αυτος he; him
καὶ και and; even
ἡττήθησαν ητταω defeat
καὶ και and; even
τὸ ο the
πλῆθος πληθος multitude; quantity
τοῦ ο the
θυμοῦ θυμος provocation; temper
ἐπτοήθησαν πτοεω frighten
οὕτως ουτως so; this way
καταβήσεται καταβαινω step down; descend
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἐπιστρατεῦσαι επιστρατευω in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σιων σιων Siōn; Sion
ἐπὶ επι in; on
τὰ ο the
ὄρη ορος mountain; mount
αὐτῆς αυτος he; him
31:4
כִּ֣י kˈî כִּי that
כֹ֣ה ḵˈō כֹּה thus
אָֽמַר־ ʔˈāmar- אמר say
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֡י ʔēlˈay אֶל to
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֶהְגֶּה֩ yehgˌeh הגה mutter
הָ הַ the
אַרְיֵ֨ה ʔaryˌē אַרְיֵה lion
וְ wᵊ וְ and
הַ ha הַ the
כְּפִ֜יר kkᵊfˈîr כְּפִיר young lion
עַל־ ʕal- עַל upon
טַרְפֹּ֗ו ṭarpˈô טֶרֶף prey
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִקָּרֵ֤א yiqqārˈē קרא call
עָלָיו֙ ʕālāʸw עַל upon
מְלֹ֣א mᵊlˈō מְלֹא fullness
רֹעִ֔ים rōʕˈîm רעה pasture
מִ mi מִן from
קֹּולָם֙ qqôlˌām קֹול sound
לֹ֣א lˈō לֹא not
יֵחָ֔ת yēḥˈāṯ חתת be terrified
וּ û וְ and
מֵֽ mˈē מִן from
הֲמֹונָ֖ם hᵃmônˌām הָמֹון commotion
לֹ֣א lˈō לֹא not
יַֽעֲנֶ֑ה yˈaʕᵃnˈeh ענה be lowly
כֵּ֗ן kˈēn כֵּן thus
יֵרֵד֙ yērˌēḏ ירד descend
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
לִ li לְ to
צְבֹּ֥א ṣᵊbbˌō צבא serve
עַל־ ʕal- עַל upon
הַר־ har- הַר mountain
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
גִּבְעָתָֽהּ׃ givʕāṯˈāh גִּבְעָה hill
31:4. quia haec dicit Dominus ad me quomodo si rugiat leo et catulus leonis super praedam suam cum occurrerit ei multitudo pastorum a voce eorum non formidabit et a multitudine eorum non pavebit sic descendet Dominus exercituum ut proelietur super montem Sion et super collem eius
For thus saith the Lord to me: Like as the lion roareth, and the lions whelp upon his prey, and when a multitude of shepherds shall come against him, he will not fear at their voice, nor be afraid of their multitude: so shall the Lord of hosts come down to fight upon mount Sion, and upon the hill thereof.
31:4. For the Lord says this to me: In the same way that a lion roars, and a young lion is over his prey, and though a multitude of shepherds may meet him, he will not dread their voice, nor be afraid of their number, so will the Lord of hosts descend in order to battle upon mount Zion and upon its hill.
31:4. For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-9. Но, с другой стороны, никакой враг - даже Ассур - не будет страшен для Иерусалима, когда Господь сойдет на Сион, чтобы помочь раскаявшимся в своем прежнем неверии иудеям. Враги иудеев рассеются в страшной панике и меч Господень поразит их.

Господь один только может защитить евреев от ассириян. Он сойдет для этого на гору Сион (по русск. пер. за гору Сион - перевод неточный), где находились храм Господень и дворец царя, и на холм его или на другие пункты Иерусалима, где жили простые граждане. [В Славянском переводе с 70-и тоже говорится о Господе, сошедшем на Гору Сионю и на горы его воевати... Прим. ред. ]

Как птицы птенцов... - перевод неточный. Правильнее перевести этот стих так: "как летающая птица, так Господь будет, защищая, властвовать над Иерусалимом". [В Славянском переводе тоже - Якоже птицы парящыя, сице защитит Господь Саваоф... Прим. ред. ] Образ заимствован от птицы, носящейся над гнездом своим, чтобы защитить оставшихся там птенцов своих, которым угрожает опасность.
Adam Clarke: Commentary on the Bible - 1831
31:4: Like as the lion - This comparison is exactly in the spirit and manner, and very nearly approaching to the expression, of Homer.
Βη ρ' ιμεν, ὡστε λεων ορεσιτροφος, ὁστ' επιδευης
Δηρον εῃ κρειων, κελεται δε ἑ θυμος αγηνωρ,
Μηλων πειρησοντα, και ες πυκινον δομον ελθειν·
Ειπερ γαρ χ' εὑρῃσι παρ' αυτοψι βωτορας ανδρας
Συν κυσι και δουρεσσι φυλασσοντας περι μηλα,
Ου ρα τ' απειρητος μεμονε σταθμοιο διεσθαι.
Αλλ' ὁγ' αῥ η ἡρπαξε μεταλμενος, ηε και αυτος
Εβλητ' εν πρωτοισι θοης απο χειρος ακοντι.
Iliad 12:299.
As the bold lion, mountain-bred, now long
Famished, with courage and with hunger stung
Attempts the thronged fold: him nought appals,
Though dogs and armed shepherds stand in guard
Collected; he nathless undaunted springs
O'er the high fence, and rends the trembling prey;
Or, rushing onward, in his breast receives
The well-aimed spear.
Of metaphors, allegories, and comparisons of the Hebrew poets, in which the Divine nature and attributes are represented under images taken from brutes and other low objects; of their effect, their sublimity, and the causes of it; see De Sac. Poes. Heb., Praelect. 16 sub. fin.
Albert Barnes: Notes on the Bible - 1834
31:4: For thus hath the Lord spoken - The design of this verse and the following is to assure the Jews of the certain protection of Yahweh, and thus to induce them to put their trust in him rather than to seek the alliance with Egypt. To do this the prophet makes use of two striking illustrations, the first of which is, that Yahweh would be no more alarmed at the number and power of their enemies than a fierce lion would be that was intent on his prey, and could not be frightened from it by any number of men that should come against him. The "point" of this comparison is, that as the lion that "was intent on his purpose" could not be frightened from it by numbers, so it would be with Yahweh, who "was equally intent on his purpose" - the defense of the city of Jerusalem. It does not mean, of course, that the purpose of God and of the lion resembled each other, but merely that there was similar "intensity of purpose," and similar adherence to it notwithstanding all opposition. The figure is one that denotes the highest vigilance, firmness, steadiness, and a determination on the part of Yahweh that Jerusalem should not fall into the hands of the Assyrians.
Like as the lion - The divine nature and purposes are often represented in the Scriptures by metaphors, allegories, and comparisons taken from animals, and especially from the lion (see Deu 33:20; Job 10:16; Psa 7:2; Hos 11:10).
And the young lion - The vigorous, strong, fierce lion. The use of the two here, gives intensity and strength to the comparison. It is observable that the lion is seldom mentioned alone in the Scriptures.
Roaring on his prey - Roaring as he seizes on his prey. This is the moment of the greatest intensity of purpose in the lion, and it is therefore used by Isaiah to denote the intense purpose of Yahweh to defend Jerusalem, and not to be deterred by any number of enemies.
When a multitude of shepherds is called forth - When the neighborhood is alarmed, and all the inhabitants turn out to destroy him. This comparison is almost exactly in the spirit and language of Homer, "Il." xii. 209, following:
So pressed with hunger from the mountain's brow,
Descends a lion on the flocks below;
So stalks the lordly savage o'er the plain,
In sullen majesty and stern disdain:
In vain loud mastiffs bay him from afar,
And shepherds gall him with an iron war;
Regardless, furious, he pursues his way;
He foams, he roars, he rends the panting prey.
Pope
So also Il. xviii. 161, 162:
- But checked he turns; repulsed attacks again.
With fiercer shouts his lingering troops he fires
Nor yields a step, nor from his post retires;
So watchful shepherds strive to force in vain,
The hungry lion from the carcass slain.
Pope
He will not be afraid - He will be so intent on his prey that he will not heed their shouting.
Nor abase himself - That is, he will not be frightened, or disheartened.
So shall the Lord of hosts - That is, with the same intensity of purpose; with the same fixedness of design. He will be as little dismayed and diverted from his purpose by the number, the designs, and the war shout of the Assyrian armies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:4: Like as: Num 24:8, Num 24:9; Jer 50:44; Hos 11:10; Amo 3:8; Rev 5:5
noise: or, multitude
so shall: Isa 10:16, Isa 12:6, Isa 37:35, Isa 37:36, Isa 42:13; Ch2 20:15; Psa 125:1, Psa 125:2; Zac 2:5; Zac 9:8, Zac 9:15, Zac 12:8, Zac 14:3
Carl Friedrich Keil and Franz Delitzsch
31:4
And things of this kind would occur. "For thus hath Jehovah spoken to me, As the lion growls, and the young lion over its prey, against which a whole crowd of shepherds is called together; he is not alarmed at their cry, and does not surrender at their noise; so will Jehovah of hosts descend to the campaign against the mountain of Zion, and against their hill." There is no other passage in the book of Isaiah which sounds so Homeric as this (vid., Il. xviii. 161, 162, xii. 299ff.). It has been misunderstood by Knobel, Umbreit, Drechsler, and others, who suppose על לצבּא to refer to Jehovah's purpose to fight for Jerusalem: Jehovah, who would no more allow His city to be taken from Him, than a lion would give up a lamb that it had taken as its prey. But how could Jerusalem be compared to a lamb which a lion holds in its claws as tereph? (Is 5:29). We may see, even from Is 29:7, what construction is meant to be put upon על צבא. Those sinners and their protectors would first of all perish; for like a fierce indomitable lion would Jehovah advance against Jerusalem, and take it as His prey, without suffering Himself to be thwarted by the Judaeans and Egyptians, who set themselves in opposition to His army (The Assyrians). The mountain of Zion was the citadel and temple; the hill of Zion the city of Jerusalem (Is 10:32). They would both be given up to the judgment of Jehovah, without any possibility of escape. The commentators have been misled by the fact, that a simile of a promising character follows immediately afterwards, without anything to connect the one with the other. But this abrupt μετάβασις was intended as a surprise, and was a true picture of the actual fulfilment of the prophecy; for in the moment of the greatest distress, when the actual existence of Jerusalem was in question (cf., Is 10:33-34), the fate of Ariel took suddenly and miraculously a totally different turn (Is 29:2). In this sense, a pleasant picture is placed side by side with the terrible one (compare Mic 5:6-7).
Geneva 1599
31:4 For thus hath the LORD spoken to me, As the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, [he] will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come (e) down to fight for mount Zion, and for its hill.
(e) He shows the Jews that if they would put their trust in him, he is so able, that no one can resist his power and so care over them, as a bird over her young, which ever flies about them for their defence: which similitude the scripture uses in various places, as in (Deut 32:11; Mt 23:37).
John Gill
31:4 For thus hath the Lord spoken unto me,.... The prophet Isaiah, who had heard and received what follows from the Lord, and therefore it might be depended upon; and they are words of grace and mercy, promising preservation and deliverance; and therefore it was a foolish thing to send to Egypt for help:
Like as the lion, and the young lion roaring on his prey; or "muttering", or "growling over his prey" (r); for the lion roars when he is hungry, and wants a prey, and not when he has got one; but when he has one, and is tearing it in pieces, and feeding upon it, he makes a lower noise, a growling one, especially when he apprehends anyone near to disturb him:
when a multitude of shepherds is called forth against him; or, "a fulness of shepherds" (s); the whole posse of them, all that are in the towns and villages, or fields adjacent: who, when a lion has got a lamb or sheep out of the flock, are alarmed and called together, to deliver it, if possible, out of his hands; one not daring to venture, or being not sufficient to disturb him, or drive him away: or, "when a multitude of shepherds meet him" (t); with the prey in his jaws; or rather "call to him", make a noise, in hopes to frighten him, and cause him to drop his prey, that being all they can do, not daring to go near him; which sense is confirmed by what follows:
he will not be afraid of their voice, nor abase himself for the noise of them; he will not leave and lose his prey, or flee from it or them, for the yell and confused noise they make; nor move at all the faster for them, not being in the least intimidated by them:
so shall the Lord of hosts come down to fight for Mount Zion, and for the hill thereof; that is, he shall come down from heaven by his angel, or in the display of his mighty power, and fight against the Assyrian army, in favour of his people, the inhabitants of Zion or Jerusalem, and deliver them; and there will be no more withstanding him, or putting him off from his purpose, or preventing his good designs and resolutions, than the shepherds are able to divert a lion from his prey. The simile is expressive of the power of God, and of his certain accomplishment of his purposes and promises.
(r) "ab" "mussitare." (s) "plenitudo pastorum", Montanus, De Dieu, Cocceius. A collection of them, as Ben Melech. (t) "quando in occursum illius venit", Munster.
John Wesley
31:4 For - Although you have done evil in sending to Egypt for help, yet the Lord himself will, of his own grace, give you that help which you do not deserve.
Robert Jamieson, A. R. Fausset and David Brown
31:4 (Is 42:13; Hos 11:10).
roaring on--"growling over" his prey.
abase himself--be disheartened or frightened.
31:531:5: իբրեւ զթռչո՛ւնս թռուցեալս, ա՛յնպէս հովանի լիցի Տէր զօրութեանց ՚ի վերայ Երուսաղեմի. ՚ի թիկունս իջցէ. օգնեսցէ եւ փրկեսցէ եւ կեցուսցէ՛[9936]։ [9936] Ոմանք. Հովանի եղիցի։
5 Ինչպէս թեւածող թռչունները, այդպէս էլ Զօրութիւնների Տէրը պիտի հովանի լինի Երուսաղէմին, նրա թիկունքին կանգնի, օգնի, փրկի եւ ապրեցնի:
5 Ինչպէս թռչունները իրենց ձագերը կը ծածկեն, Այնպէս զօրքերու Տէրը Երուսաղէմին պաշտպանութիւն պիտի ընէ։Պիտի պաշտպանէ ու փրկէ զանիկա, Պիտի անցնի* ու պիտի ազատէ։
Իբրեւ զթռչունս [457]թռուցեալս, այնպէս հովանի լիցի Տէր զօրութեանց ի վերայ Երուսաղեմի. ի թիկունս իջցէ, օգնեսցէ եւ փրկեսցէ եւ կեցուսցէ:

31:5: իբրեւ զթռչո՛ւնս թռուցեալս, ա՛յնպէս հովանի լիցի Տէր զօրութեանց ՚ի վերայ Երուսաղեմի. ՚ի թիկունս իջցէ. օգնեսցէ եւ փրկեսցէ եւ կեցուսցէ՛[9936]։
[9936] Ոմանք. Հովանի եղիցի։
5 Ինչպէս թեւածող թռչունները, այդպէս էլ Զօրութիւնների Տէրը պիտի հովանի լինի Երուսաղէմին, նրա թիկունքին կանգնի, օգնի, փրկի եւ ապրեցնի:
5 Ինչպէս թռչունները իրենց ձագերը կը ծածկեն, Այնպէս զօրքերու Տէրը Երուսաղէմին պաշտպանութիւն պիտի ընէ։Պիտի պաշտպանէ ու փրկէ զանիկա, Պիտի անցնի* ու պիտի ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
31:531:5 Как птицы птенцов, так Господь Саваоф покроет Иерусалим, защитит и избавит, пощадит и спасет.
31:5 ὡς ως.1 as; how ὄρνεα ορνεον fowl πετόμενα πετομαι fly οὕτως ουτως so; this way ὑπερασπιεῖ υπερασπιζω lord; master ὑπὲρ υπερ over; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐξελεῖται εξαιρεω extract; take out καὶ και and; even περιποιήσεται περιποιεω preserve; acquire καὶ και and; even σώσει σωζω save
31:5 כְּ kᵊ כְּ as צִפֳּרִ֣ים ṣippᵒrˈîm צִפֹּור bird עָפֹ֔ות ʕāfˈôṯ עוף fly כֵּ֗ן kˈēn כֵּן thus יָגֵ֛ן yāḡˈēn גנן enclose יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service עַל־ ʕal- עַל upon יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem גָּנֹ֥ון gānˌôn גנן enclose וְ wᵊ וְ and הִצִּ֖יל hiṣṣˌîl נצל deliver פָּסֹ֥חַ pāsˌōₐḥ פסח be lame וְ wᵊ וְ and הִמְלִֽיט׃ himlˈîṭ מלט escape
31:5. sicut aves volantes sic proteget Dominus exercituum Hierusalem protegens et liberans transiens et salvansAs birds flying, so will the Lord of hosts protect Jerusalem, protecting and delivering, passing over and saving.
5. As birds flying, so will the LORD of hosts protect Jerusalem; he will protect and deliver , he will pass over and preserve .
31:5. Like birds flying, so will the Lord of hosts protect Jerusalem, protecting and freeing, passing over and saving.
31:5. As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver [it; and] passing over he will preserve [it].
As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver [it; and] passing over he will preserve it:

31:5 Как птицы птенцов, так Господь Саваоф покроет Иерусалим, защитит и избавит, пощадит и спасет.
31:5
ὡς ως.1 as; how
ὄρνεα ορνεον fowl
πετόμενα πετομαι fly
οὕτως ουτως so; this way
ὑπερασπιεῖ υπερασπιζω lord; master
ὑπὲρ υπερ over; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐξελεῖται εξαιρεω extract; take out
καὶ και and; even
περιποιήσεται περιποιεω preserve; acquire
καὶ και and; even
σώσει σωζω save
31:5
כְּ kᵊ כְּ as
צִפֳּרִ֣ים ṣippᵒrˈîm צִפֹּור bird
עָפֹ֔ות ʕāfˈôṯ עוף fly
כֵּ֗ן kˈēn כֵּן thus
יָגֵ֛ן yāḡˈēn גנן enclose
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
עַל־ ʕal- עַל upon
יְרֽוּשָׁלִָ֑ם yᵊrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
גָּנֹ֥ון gānˌôn גנן enclose
וְ wᵊ וְ and
הִצִּ֖יל hiṣṣˌîl נצל deliver
פָּסֹ֥חַ pāsˌōₐḥ פסח be lame
וְ wᵊ וְ and
הִמְלִֽיט׃ himlˈîṭ מלט escape
31:5. sicut aves volantes sic proteget Dominus exercituum Hierusalem protegens et liberans transiens et salvans
As birds flying, so will the Lord of hosts protect Jerusalem, protecting and delivering, passing over and saving.
31:5. Like birds flying, so will the Lord of hosts protect Jerusalem, protecting and freeing, passing over and saving.
31:5. As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver [it; and] passing over he will preserve [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
31:5: Passing over "Leaping forward" - The generality of interpreters observe in this place an allusion to the deliverance which God vouchsafed to his people when he destroyed the first-born of the Egyptians, and exempted those of the Israelites sojourning among them by a peculiar interposition. The same word is made use of here which is used upon that occasion, and which gave the name to the feast which was instituted in commemoration of that deliverance, פסח pesach. But the difficulty is to reconcile the commonly received meaning of that word with the circumstances of the similitude here used to illustrate the deliverance represented as parallel to the deliverance in Egypt.
"As the mother birds hovering over their young,
So shall Jehovah God of hosts protect Jerusalem;
Protecting and delivering, passing over, and rescuing her."
This difficulty is, I think, well solved by Vitringa, whose remark is the more worthy of observation, as it leads to the true meaning of an important word, which hitherto seems greatly to have been misunderstood, though Vitringa himself, as it appears to me, has not exactly enough defined the precise meaning of it. He says, "פסח pasach signifies to cover, to protect by covering: σκεπασω ὑμας, Septuagint. Jehovah obteget ostium; 'The Lord will cover or protect the door:'" whereas it means that particular action or motion by which God at that time placed himself in such a situation as to protect the house of the Israelite against the destroying angel; to spring forward, to throw one's self in the way, in order to cover and protect. Cocceius comes nearer to the true meaning than Vitringa, by rendering it gradum facere, to march, to step forward; Lexicon in voc. The common meaning of the word פסח pasach upon other occasions is to halt, to be lame, to leap, as in a rude manner of dancing, (as the prophets of Baal did, Kg1 18:26), all which agrees very well together; for the motion of a lame person is a perpetual springing forward, by throwing himself from the weaker upon the stronger leg. The common notion of God's passage over the houses of the Israelites is, that in going through the land of Egypt to smite the first-born, seeing the blood on the door of the houses of the Israelites, he passed over, or skipped, those houses, and forbore to smite them. But that this is not the true notion of the thing, will be plain from considering the words of the sacred historian, where he describes very explicitly the action: "For Jehovah will pass through to smite the Egyptians; and when he seeth the blood on the lintels and on the two side posts, Jehovah will spring forward over (or before) the door, ופסח יהוה על הפתח upasach Yehovah al happethach, and will not suffer the destroyer to come into your houses to smite you, "Exo 12:23. Here are manifestly two distinct agents, with which the notion of passing over is not consistent, for that supposes but one agent. The two agents are the destroying angel passing through to smite every house, and Jehovah the Protector keeping pace with him; and who, seeing the door of the Israelite marked with the blood, the token prescribed, leaps forward, throws himself with a sudden motion in the way, opposes the destroying angel, and covers and protects that house against the destroying angel, nor suffers him to smite it. In this way of considering the action, the beautiful similitude of the bird protecting her young answers exactly to the application by the allusion to the deliverance in Egypt. As the mother bird spreads her wings to cover her young, throws herself before them, and opposes the rapacious bird that assaults them, so shall Jehovah protect, as with a shield, Jerusalem from the enemy, protecting and delivering, springing forward and rescuing her; ὑπερβαινων, as the three other Greek interpreters, Aquila, Symmachus, and Theodotion, render it. The Septuagint, περιποιησεται· instead of which MS. Pachom. has περιβησεται, circumeundo proteget, "in going about he shall protect, "which I think is the true reading. - Homer, 2 viii. 329, expresses the very same image by this word: -
Αιας δ' ουκ αμελησε κασιγνητοιο πεσοντος,
Αλλα θεων περιβη, και οἱ σακος αμφεκαλυψε:
" - But Ajax his broad shield displayed,
And screened his brother with a mighty shade."
- Ὁς Χρυσην αμφιβεβηκας.
Il. 1:37
Which the scholiast explains by περιβεβηκας, ὑπερμαχεις, i.e., "Thou who strictly guardest Chryses." - L. On this verse Kimchi says, "The angel of the Lord which destroyed the Assyrians is compared to a lion, Isa 31:4, for his strength: and here (Isa 31:5) to flying birds, for his swiftness."
Albert Barnes: Notes on the Bible - 1834
31:5: As birds flying - This is another comparison indicating substantially the same thing as the former, that Yahweh would protect Jerusalem. The idea here is, that He would do it in the same manner as birds defend their young by hovering over them, securing them under their wings, and leaping forward, if they are suddenly attacked, to defend them. Our Saviour has used a similar figure to indicate his readiness to have defended and saved the same city Mat 23:27, and it is possible that he may have had this passage in his eye. The phrase 'birds flying,' may denote the "rapidity" with which birds fly to defend their young, and hence, the rapidity with which God would come to defend Jerusalem; or it may refer to the fact that birds, when their young are attacked, fly, or flutter around them to defend them; they will not leave them.
And passing over - פסוח pâ soach. Lowth renders this, 'Leaping forward.' This word, which is usually applied in some of its forms to the Passover Exo 12:13, Exo 12:23, Exo 12:27; Num 9:4; Jos 5:11; Ch2 30:18, properly means, as a verb, "to pass over," and hence, to preserve or spare. The idea in the passage is, that Yahweh would protect Jerusalem, as a bird defends its young.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:5: birds: Isa 10:14; Exo 19:4; Deu 32:11; Psa 46:5, Psa 91:4
defending: Psa 37:40
passing: Or rather, as Bp. Lowth renders, "leaping forward," pasoacḣ As the mother bird spreads her wings to cover her young, throws herself before them, and opposes the rapacious bird that assaults them; so shall Jehovah protect, as with a shield, Jerusalem from the enemy, protecting and delivering, springing forward and rescuing her. Exo 12:27
Carl Friedrich Keil and Franz Delitzsch
31:5
Jehovah suddenly arrests the work of punishment, and the love which the wrath enfolds within itself begins to appear. "Like fluttering birds, so will Jehovah of Hosts screen Jerusalem; screening and delivering, sparing and setting free." The prophet uses the plural, "like fluttering birds," with an object - namely, not so much to represent Jehovah Himself, as the tender care and, as it were, maternal love, into which His leonine fierceness would be changed. This is indicated by the fact, that he attaches the feminine ‛âphōth to the common gender tsippŏrı̄m. The word pâsōăch recals to mind the deliverance from Egypt (as in Is 30:29) in a very significant manner. The sparing of the Israelites by the destroyer passing over their doors, from which the passover derived its name, would be repeated once more. We may see from this, that in and along with Assyria, Jehovah Himself, whose instrument of punishment Assyria was, would take the filed against Jerusalem (Is 29:2-3); but His attitude towards Jerusalem is suddenly changed into one resembling the action of birds, as they soar round and above their threatened nests. On the inf. abs. kal (gânōn) after the hiphil, see Ewald, 312, b; and on the continuance of the inf. abs. in the finite verb, 350, a. This generally takes place through the future, but here through the preterite, as in Jer 23:14; Gen 26:13, and 1Kings 2:26 (if indeed vegâdēl is the third pers. preterite there).
John Gill
31:5 As birds flying, so will the Lord of hosts defend Jerusalem,.... As the preceding metaphor expresses the mighty power of God, this his tenderness and affection, as well as his speed and swiftness in the deliverance of his people. As birds in the air, at a distance, especially the eagle, have their eye upon their nests, and their young ones in them, and when in danger fly to their assistance, and hover over them, and about them, to keep off those that would hurt them, or carry them away; so the Lord, on high, sees his people when in distress, and hastens to help them, and does surround, protect, and defend them: thus the Lord did, when Sennacherib with his army besieged Jerusalem; who boasted, with respect to other nations, that he had "found as a nest the riches of the people", and that "there was none that moved the wing against him", Is 10:14 to which it is thought the allusion is here:
defending also he will deliver it; from present distress, the siege of the Assyrian army:
and passing over he will preserve it; passing over the city of Jerusalem to the army of the king of Assyria, that lay encamped against it; and smiting that by an angel with a sudden destruction, preserved the city from the ruin it was threatened with. The allusion is rightly thought to be to the Lord's passing over the houses of the Israelites, when he destroyed the firstborn in Egypt, Ex 12:23 where the same word is used as here, and nowhere else.
John Wesley
31:5 As birds - Which come from above, and so cannot be kept off; which fly swiftly, and engage resolutely, when their young ones are in danger. Passing over - The destroying angel shall pass over Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
31:5 As in the image of "the lion," the point of comparison is the fearless might of Jehovah; so in that of the birds, it is His solicitous affection (Deut 32:11; Ps 91:4; Mt 23:37).
flying--Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [MAURER]. "Hovering over" to protect their young [G. V. SMITH].
passing over--as the destroying angel passing over, so as to spare the blood-marked houses of the Israelites on the first passover (Ex 12:13, Ex 12:23, Ex 12:27). He passed, or leaped forward [LOWTH], to destroy the enemy and to spare His people.
31:631:6: Դարձարո՛ւք ոյք խորհիք խորհուրդս խորինս եւ զանօրէնս՝ որդիք Իսրայէլի։
6 Դարձէ՛ք դէպի Տէրը, ո՛վ Իսրայէլի որդիներ, որ գաղտնի ու չար խորհուրդներ էք խորհում.
6 Դուք այն Աստուծոյն դարձէք, Որուն դէմ Իսրայէլին որդիները չարաչար ապստամբեցան,
Դարձարուք [458]ոյք խորհիք խորհուրդս խորինս եւ զանօրէնս``, որդիք Իսրայելի:

31:6: Դարձարո՛ւք ոյք խորհիք խորհուրդս խորինս եւ զանօրէնս՝ որդիք Իսրայէլի։
6 Դարձէ՛ք դէպի Տէրը, ո՛վ Իսրայէլի որդիներ, որ գաղտնի ու չար խորհուրդներ էք խորհում.
6 Դուք այն Աստուծոյն դարձէք, Որուն դէմ Իսրայէլին որդիները չարաչար ապստամբեցան,
zohrab-1805▾ eastern-1994▾ western am▾
31:631:6 Обратитесь к Тому, от Которого вы столько отпали, сыны Израиля!
31:6 ἐπιστράφητε επιστρεφω turn around; return οἱ ο the τὴν ο the βαθεῖαν βαθυς deep βουλὴν βουλη intent βουλευόμενοι βουλευω intend; deliberate καὶ και and; even ἄνομον ανομος lawless
31:6 שׁ֗וּבוּ šˈûvû שׁוב return לַ la לְ to אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] הֶעְמִ֥יקוּ heʕmˌîqû עמק be deep סָרָ֖ה sārˌā סָרָה rebellion בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
31:6. convertimini sicut in profundum recesseratis filii IsrahelReturn as you had deeply revolted, O children of Israel.
6. Turn ye unto him from whom ye have deeply revolted, O children of Israel.
31:6. Be converted to the same depth that you have drawn away, O sons of Israel.
31:6. Turn ye unto [him from] whom the children of Israel have deeply revolted.
Turn ye unto [him from] whom the children of Israel have deeply revolted:

31:6 Обратитесь к Тому, от Которого вы столько отпали, сыны Израиля!
31:6
ἐπιστράφητε επιστρεφω turn around; return
οἱ ο the
τὴν ο the
βαθεῖαν βαθυς deep
βουλὴν βουλη intent
βουλευόμενοι βουλευω intend; deliberate
καὶ και and; even
ἄνομον ανομος lawless
31:6
שׁ֗וּבוּ šˈûvû שׁוב return
לַ la לְ to
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
הֶעְמִ֥יקוּ heʕmˌîqû עמק be deep
סָרָ֖ה sārˌā סָרָה rebellion
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
31:6. convertimini sicut in profundum recesseratis filii Israhel
Return as you had deeply revolted, O children of Israel.
31:6. Be converted to the same depth that you have drawn away, O sons of Israel.
31:6. Turn ye unto [him from] whom the children of Israel have deeply revolted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Но для того, чтобы удостоиться этой защиты Божией, иудеи должны исполнить одно важное условие - оставить идолов и обратиться к Всевышнему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Turn ye unto him from whom the children of Israel have deeply revolted. 7 For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. 8 Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. 9 And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.
This explains the foregoing promise of the deliverance of Jerusalem; she shall be fitted for deliverance, and then it shall be wrought for her; for in that method God delivers.
I. Jerusalem shall be reformed, and so she shall be delivered from her enemies within her walls, v. 6, 7. Here is, 1. A gracious call to repentance. This was the Lord's voice crying in the city, the voice of the rod, the voice of the sword, and the voice of the prophets interpreting the judgment: "Turn you, O turn you now, from your evil ways, unto God, return to your allegiance to him from whom the children of Israel have deeply revolted, from whom you, O children of Israel! have revolted." He reminds them of their birth and parentage, that they were children of Israel, and therefore under the highest obligations imaginable to the God of Israel, as an aggravation of their revolt from him and as an encouragement to them to return to him. "They have been backsliding children, yet children; therefore let them return, and their backslidings shall be healed. They have deeply revolted, with great address as they supposed (the revolters are profound, Hos. v. 2); but the issue will prove that they have revolted dangerously. The stain of their sins has gone deeply into their nature, not to be easily got out, like the blackness of the Ethiopian. They have deeply corrupted themselves (Hos. ix. 9); they have sunk deep into misery, and cannot easily recover themselves; therefore you have need to hasten your return to God." 2. A gracious promise of the good success of this call (v. 7): In that day every man shall cast away his idols, in obedience to Hezekiah's orders, which, till they were alarmed by the Assyrian invasion, many refused to do. That is a happy fright which frightens us from our sins. (1.) It shall be a general reformation: every man shall cast away his own idols, shall begin with them before he undertakes to demolish other people's idols, which there will be no need of when every man reforms himself. (2.) It shall be a thorough reformation; for they shall part with their idolatry, their beloved sin, with their idols of silver and gold, their idols that they are most fond of. Many make an idol of their silver and gold, and by the love of that idol are drawn to revolt from God; but those that turn to God cast that away out of their hearts and will be ready to part with it when God calls. (3.) It shall be a reformation upon a right principle, a principle of piety, not of politics. They shall cast away their idols, because they have been unto them for a sin, an occasion of sin; therefore they will have nothing to do with them, though they had been the work of their own hands, and upon that account they had a particular fondness for them. Sin is the work of our own hands, but in working it we have been working our own ruin, and therefore we must cast it away; and those are strangely wedded to it who will not be prevailed upon to cast it away when they see that otherwise they themselves will be castaways. Some make this to be only a prediction that those who trust in idols, when they find they stand them in no stead, will cast them away in indignation. But it agrees so exactly with ch. xxx. 22 that I rather take it as a promise of a sincere reformation.
II. Jerusalem's besiegers shall be routed, and so she shall be delivered from the enemies about her walls. The former makes way for this. If a people return to God, they may leave it to him to plead their cause against their enemies. When they have cast away their idols, then shall the Assyrian fall, v. 8, 9. 1. The army of the Assyrians shall be laid dead upon the spot by the sword, not of a mighty man, nor of a mean man, not of any man at all, either Israelite or Egyptian, not forcibly by the sword of a mighty man nor surreptitiously by the sword of a mean man, but by the sword of an angel, who strikes more strongly than a mighty man and yet more secretly than a mean man, by the sword of the Lord, and his power and wrath in the hand of the angel. Thus the young men of the army shall melt, and be discomfited, and become tributaries to death. When God has work to do against the enemies of his church we expect it must be done by mighty men and mean men, officers and common soldiers; whereas God can, if he please, do it without either. He needs not armies of men who has legions of angels at command, Matt. xxvi. 53. 2. The king of Assyria shall flee for the same, shall flee from that invisible sword, hoping to get out of the reach of it; and he shall make the best of his way to his own dominions, shall pass over to some strong-hold of his own, for fear lest the Jews should pursue him now that his army was routed. Sennacherib had been very confident that he should make himself master of Jerusalem, and in the most insolent manner had set both God and Hezekiah at defiance; yet now he is made to tremble for fear of both. God can strike a terror into the proudest of men, and make the stoutest heart to tremble. See Job xviii. 11; xx. 24. His princes that accompany him shall be afraid of the ensign, shall be in a continual fright at the remembrance of the ensign in the air, which perhaps the destroying angel displayed before he gave the fatal bow. Or they shall be afraid of every ensign they see, suspecting it is a party of the Jews pursuing them. The banner that God displays for the encouragement of his people (Ps. lx. 4) will be a terror to his and their enemies. Thus he cuts off the spirit of princes and is terrible to the kings of the earth. But who will do this? It is the Lord, whose fire is in Zion and his furnace in Jerusalem. (1.) Whose residence is there, and who there keeps house, as a man does where his fire and his oven are. It is the city of the great King, and let not the Assyrians think to turn him out of the possession of his own house. (2.) Who is there a consuming fire to all his enemies and will make them as a fiery oven in the day of his wrath, Ps. xxi. 9. He is himself a wall of fire round about Jerusalem, so that whoever assaults her does so at his peril, Zech. ii. 5; Rev. xi. 5. (3.) Who has his altar there, on which the holy fire is continually kept burning and sacrifices are daily offered to his honour, and with which he is well pleased; and therefore he will defend this city, especially having an eye to the great sacrifice which was there also to be offered, of which all the sacrifices were types. If we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to be a protection to us and them.
Adam Clarke: Commentary on the Bible - 1831
31:6: Have deeply revolted "Have so deeply engaged in revolt" - All the ancient Versions read תעמיקו taamiku, in the second person, instead of העמיקו heemiku, they have deeply revolted, etc.
Albert Barnes: Notes on the Bible - 1834
31:6: Turn ye unto him - In view of the fact that he will assuredly defend Jerusalem, commit yourselves unto him rather than seek the aid of Egypt.
Have deeply Rev_olted - For the meaning of this phrase, see the note at Isa 29:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:6: Turn: Isa 55:7; Jer 3:10, Jer 3:14, Jer 3:22, Jer 31:18-20; Hos 14:1-3; Joe 2:12, Joe 2:13; Act 3:19; Act 26:20
deeply: Isa 1:4, Isa 29:15, Isa 48:8; Ch2 33:9-16, Ch2 36:14; Jer 5:23; Hos 9:9
Carl Friedrich Keil and Franz Delitzsch
31:6
On the ground of this half terrible, half comforting picture of the future, the call to repentance is now addressed to the people of the prophet's own time. "Then turn, O sons of Israel, to Him from whom men have so deeply departed." Strictly speaking, "to Him with regard to whom (אשׁר) ye are deeply fallen away" (he‛ĕmı̄q, as in Hos 9:9, and sârâh, that which is alienated, alienation, as in Is 1:5); the transition to the third person is like the reverse in Is 1:29. This call to repentance the prophet strengthens by two powerful motives drawn from the future.
Geneva 1599
31:6 Turn ye to [him from] whom the children of Israel have (f) deeply revolted.
(f) He touches their conscience that they might earnestly feel their grievous sins, and so truly repent, for as much as now they are almost drowned and past recovery.
John Gill
31:6 Turn ye unto him,.... From the Egyptians, to whom they sought for help, unto the Lord, they had neglected; from evil ways and practices, idolatry and impiety, by repentance and reformation; to the true worship of God, to his word and ordinances, statutes and commands. The Targum is,
"turn to the law;''
which they had rejected and broken. These are the words of the prophet, a call of his to the people to repentance, to which they might be induced by the gracious declaration of the Lord unto them, in the preceding verses, promising them preservation and safety:
from whom the children of Israel have deeply revolted: or, "made deep a revolt" (u); had gone very far back from God, and deep into sin and ruin, that their recovery was difficult; and yet their return was absolutely necessary, which ought to be done both speedily and heartily. Some think reference is had to the deep schemes they had laid, those political ones, at least, which they thought were such, in applying to Egypt for help, when they, as it is said, Is 29:15 sought "deep to hide their counsel front the Lord"; in doing which they deeply departed from him, and are here called to return to him. This is said not of the ten tribes, that were gone into captivity, but of the Jews, who were the posterity of Israel also; which is mentioned, to put them in mind of their descent, as an aggravation of their sin, and as an argument for their return.
(u) Heb. "profundam fecerunt recessionem", Piscator; "profundaverunt defevtionem", Montanus.
Robert Jamieson, A. R. Fausset and David Brown
31:6 The power and love of Jehovah, just mentioned, are the strongest incentives for returning to Him (Ezek 16:62-63; Hos 6:1).
ye . . . Israel--The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person; so long as they were revolters, God speaks of them, as more at a distance, in the third person, rather than to them.
31:731:7: Զի յաւուր յայնմիկ բարձցե՛ն մարդիկ զձեռագործս իւրեանց զարծաթեղէնս եւ զոսկեղէնս՝ զոր արարին ձեռք նոցա մեղս[9937]։ [9937] Ոսկան. Ձեռք նոցա ՚ի մեղս։
7 քանզի այն օրը մարդիկ պիտի վերացնեն իրենց արծաթէ եւ ոսկէ կուռքերը՝ իրենց ձեռքերի գործած մեղքերը:
7 Քանզի այն օրը ամէն մարդ մէկդի պիտի նետէ Իր արծաթէ կուռքերն ու ոսկիէ կուռքերը, Որոնք իրենց մեղաւոր ձեռքերով շինեցին ձեզի։
Զի յաւուր յայնմիկ բարձցեն [459]մարդիկ զձեռագործս իւրեանց`` զարծաթեղէնս եւ զոսկեղէնս` զոր արարին ձեռք նոցա ի մեղս:

31:7: Զի յաւուր յայնմիկ բարձցե՛ն մարդիկ զձեռագործս իւրեանց զարծաթեղէնս եւ զոսկեղէնս՝ զոր արարին ձեռք նոցա մեղս[9937]։
[9937] Ոսկան. Ձեռք նոցա ՚ի մեղս։
7 քանզի այն օրը մարդիկ պիտի վերացնեն իրենց արծաթէ եւ ոսկէ կուռքերը՝ իրենց ձեռքերի գործած մեղքերը:
7 Քանզի այն օրը ամէն մարդ մէկդի պիտի նետէ Իր արծաթէ կուռքերն ու ոսկիէ կուռքերը, Որոնք իրենց մեղաւոր ձեռքերով շինեցին ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
31:731:7 В тот день отбросит каждый человек своих серебряных идолов и золотых своих идолов, которых руки ваши сделали вам на грех.
31:7 ὅτι οτι since; that τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀπαρνήσονται απαρνεομαι disown; refuse οἱ ο the ἄνθρωποι ανθρωπος person; human τὰ ο the χειροποίητα χειροποιητος handmade αὐτῶν αυτος he; him τὰ ο the ἀργυρᾶ αργυρεος of silver καὶ και and; even τὰ ο the χρυσᾶ χρυσεος of gold; golden ἃ ος who; what ἐποίησαν ποιεω do; make αἱ ο the χεῖρες χειρ hand αὐτῶν αυτος he; him
31:7 כִּ֚י ˈkî כִּי that בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he יִמְאָס֗וּן yimʔāsˈûn מאס retract אִ֚ישׁ ˈʔîš אִישׁ man אֱלִילֵ֣י ʔᵉlîlˈê אֱלִיל god כַסְפֹּ֔ו ḵaspˈô כֶּסֶף silver וֶ we וְ and אֱלִילֵ֖י ʔᵉlîlˌê אֱלִיל god זְהָבֹ֑ו zᵊhāvˈô זָהָב gold אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֥וּ ʕāśˌû עשׂה make לָכֶ֛ם lāḵˈem לְ to יְדֵיכֶ֖ם yᵊḏêḵˌem יָד hand חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
31:7. in die enim illa abiciet vir idola argenti sui et idola auri sui quae fecerunt vobis manus vestrae in peccatumFor in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you to sin.
7. For in that day they shall cast away every man his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.
31:7. For in that day, a man will cast away his idols of silver and his idols of gold, which your hands have made for you unto sin.
31:7. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you [for] a sin.
For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you [for] a sin:

31:7 В тот день отбросит каждый человек своих серебряных идолов и золотых своих идолов, которых руки ваши сделали вам на грех.
31:7
ὅτι οτι since; that
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἀπαρνήσονται απαρνεομαι disown; refuse
οἱ ο the
ἄνθρωποι ανθρωπος person; human
τὰ ο the
χειροποίητα χειροποιητος handmade
αὐτῶν αυτος he; him
τὰ ο the
ἀργυρᾶ αργυρεος of silver
καὶ και and; even
τὰ ο the
χρυσᾶ χρυσεος of gold; golden
ος who; what
ἐποίησαν ποιεω do; make
αἱ ο the
χεῖρες χειρ hand
αὐτῶν αυτος he; him
31:7
כִּ֚י ˈkî כִּי that
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
יִמְאָס֗וּן yimʔāsˈûn מאס retract
אִ֚ישׁ ˈʔîš אִישׁ man
אֱלִילֵ֣י ʔᵉlîlˈê אֱלִיל god
כַסְפֹּ֔ו ḵaspˈô כֶּסֶף silver
וֶ we וְ and
אֱלִילֵ֖י ʔᵉlîlˌê אֱלִיל god
זְהָבֹ֑ו zᵊhāvˈô זָהָב gold
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֥וּ ʕāśˌû עשׂה make
לָכֶ֛ם lāḵˈem לְ to
יְדֵיכֶ֖ם yᵊḏêḵˌem יָד hand
חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
31:7. in die enim illa abiciet vir idola argenti sui et idola auri sui quae fecerunt vobis manus vestrae in peccatum
For in that day a man shall cast away his idols of silver, and his idols of gold, which your hands have made for you to sin.
31:7. For in that day, a man will cast away his idols of silver and his idols of gold, which your hands have made for you unto sin.
31:7. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you [for] a sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8-9: В тот день - выражение очень неопределенное. Пророк здесь вообще не различает отдельных моментов будущего времени и потому у него поражение ассирийцев и отречение иудеев от идолослужения представляются событиями современными, тогда как, на самом деле, и после избавления от ассириян иудеи увлекались идолопоклонством.

Отбросит. Евреи увидят, что надежда их на этих идолов была совершенно напрасна (ср. 2:8, 20).

На грех. Идолопоклонство вело иудеев ко всякого рода грехам и преступлениям (Ос 8:11).

Он избежит меча - возможно правильнее с евр.: он побежит от меча (Божия).

Юноши - по-евр. bachurim. Так назывались у евреев иногда воины, как люди особенно крепкие силами (2: Цар 6:1).

Податью - точнее: "рабами".

И от страха пробежит мимо крепости своей - возможно правильнее с евр.: "и крепость его или скала (т. е. царь Ассура) исчезнет в страхе пред Господом".

Знамени. Естественнее всего здесь разуметь знамя иудейское, от которого будут в ужасе бежать ассирияне и их князья или предводители.

Огонь - собственно светлое и светящее пламя, которое будет сожигать врагов.

Горнило - это огненная печь, в которой будут также сожжены враги иудеев. Некоторые толкователи, впрочем, видят здесь обозначение простой печи, в которой пекли хлебы и понимают это место как указание на особую близость Господа к Иерусалиму, в котором Он будет пребывать, как человек в своем доме.

Поэма, заключающаяся в 31-й гл., разделяется на следующие строфы:
1: строфа_1-3: ст. _(3, 2, 2)
2: строфа_4-6: ст. _(3, 2, 2)
3: строфа_7-9: ст. _(2, 2, 2)
Adam Clarke: Commentary on the Bible - 1831
31:7: Which your own hands have made unto you for a sin "The sin, which their own hands have made" - The construction of the word חטא chet, sin, in this place is not easy. The Septuagint have omitted it: MSS. Pachom. and 1. D. 2 and Cod. Marchal. in margine, supply the omission by the word ἁμαρτιαν, sin, or ἁμαρτημα, said to be from Aquila's Version, which I have followed. The learned Professor Schroeder, Institut. Ling. Hebrews p. 298, makes it to be in regimine with ידיכם yedeychem, as an epithet, your sinful hands. The Septuagint render the pronoun in the third person, αἱ χειρες αυτων, their hands; and an ancient MS. has, agreeable to that rendering, להם lahem, to them, for לכם lachem, to you; which word they have likewise omitted, as not necessary to complete the sense.
Albert Barnes: Notes on the Bible - 1834
31:7: For in that day - That is, in the invasion of Sennacherib, and the events that shalt be consequent thereon.
Every man shall cast away his idols - (see the note at Isa 30:22; compare the note at Isa 2:20).
For a sin - Or rather, the sin which your own hands have made. The sense is, that the making of those idols had been a sin, or sin itself. It had been "the" sin, by way of eminence, which was chargeable upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:7: in that: Isa 2:20, Isa 30:22; Deu 7:25; Eze 36:25; Hos 14:8
his idols of gold: Heb. the idols of his gold
for a sin: Kg1 12:28-30; Hos 8:11
Carl Friedrich Keil and Franz Delitzsch
31:7
The first is, that idolatry would one day be recognised in all its abomination, and put away. "For in that day they will abhor every one their silver idols and their gold idols, which your hands have made you for a sin," i.e., to commit sin and repent, with the preponderance of the latter idea, as in Hos 8:11 (compare 3Kings 13:34). חטא, a second accusative to עשׂוּ, indicating the result. The prospect is the same as that held out in Is 30:22; Is 27:9; Is 17:8; Is 2:20.
Geneva 1599
31:7 For in that day every man shall (g) cast away his idols of silver, and his idols of gold, which your own hands have made to you [for] a sin.
(g) By these fruits your repentance will be known, as in (Is 2:20).
John Gill
31:7 For in that day,.... When deliverance shall be wrought; when men shall be convinced of the vanity and insufficiency of their idols to help them, and of their sin in worshipping them; when they shall be brought to repentance for it, and turn to the Lord as an evidence of it:
every man shall cast away his idols of silver, and his idols of gold; with contempt and abhorrence of them, as the word (w) signifies; every man "his" own idol, and even those that were of the greatest value, which were made of gold and silver:
which your own hands have made unto you for a sin; their idols were the work of their own hands, and were made by them in order to commit sin with, the sin of idolatry; or sin may be put for the punishment of sin, which is the issue and consequence of such practices: or it may be rendered, "which your hands of sin", or "sinful hands, have made" (x); it was a sin to make such idols, especially with a view to worship them; it was a sin to worship them; and the fruit of it was deserved punishment.
(w) a "spernere, reprobare." (x) "manus vestrae flagitiosae", Bootius Animadv. Sacr. l. 4. c. 2. sect. 12.
Robert Jamieson, A. R. Fausset and David Brown
31:7 In the day of trial the idols will be found to render no help and will therefore be cast away. Compare as to the future restoration and conversion of Israel simultaneously with the interposition of Jehovah in its defense, Zech 12:9-14; Zech 13:1-2.
for a sin--that is, whereby especially you contracted guilt (3Kings 12:30).
31:831:8: Եւ անկցի՛ Ասորեստանեայն, ո՛չ սրով առն, եւ ո՛չ սուր մարդոյ կերիցէ զնա. եւ ՚ի փախո՛ւստ դարձցի՝ ո՛չ յերեսաց սուսերի. եւ երիտասարդք նորա ՚ի պարտութիւն մատնեսցին։
8 Եւ ասորեստանցին պիտի ընկնի, բայց ոչ մարդու սրով. մարդու սուրը չի ուտելու նրան, նա փախուստի պիտի մատնուի, բայց ոչ սուսերի պատճառով. նրա երիտասարդները եւս պարտութեան պիտի մատնուեն:
8 «Ասորեստանցին սուրով պիտի իյնայ, բայց ո՛չ թէ մարդու սուրով. Հապա այնպիսի սուր մը պիտի ուտէ զանիկա, որ մարդու սուր չէ Ու անիկա սուրէն պիտի փախչի։Անոր երիտասարդները հարկատու պիտի ըլլան։
Եւ անկցի Ասորեստանեայն, ոչ սրով առն, եւ ոչ սուր մարդոյ կերիցէ զնա. եւ ի փախուստ դարձցի` [460]ոչ յերեսաց սուսերի, եւ երիտասարդք նորա [461]ի պարտութիւն մատնեսցին:

31:8: Եւ անկցի՛ Ասորեստանեայն, ո՛չ սրով առն, եւ ո՛չ սուր մարդոյ կերիցէ զնա. եւ ՚ի փախո՛ւստ դարձցի՝ ո՛չ յերեսաց սուսերի. եւ երիտասարդք նորա ՚ի պարտութիւն մատնեսցին։
8 Եւ ասորեստանցին պիտի ընկնի, բայց ոչ մարդու սրով. մարդու սուրը չի ուտելու նրան, նա փախուստի պիտի մատնուի, բայց ոչ սուսերի պատճառով. նրա երիտասարդները եւս պարտութեան պիտի մատնուեն:
8 «Ասորեստանցին սուրով պիտի իյնայ, բայց ո՛չ թէ մարդու սուրով. Հապա այնպիսի սուր մը պիտի ուտէ զանիկա, որ մարդու սուր չէ Ու անիկա սուրէն պիտի փախչի։Անոր երիտասարդները հարկատու պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
31:831:8 И Ассур падет не от человеческого меча, и не человеческий меч потребит его, он избежит от меча, и юноши его будут податью.
31:8 καὶ και and; even πεσεῖται πιπτω fall Ασσουρ ασσουρ not μάχαιρα μαχαιρα short sword ἀνδρὸς ανηρ man; husband οὐδὲ ουδε not even; neither μάχαιρα μαχαιρα short sword ἀνθρώπου ανθρωπος person; human καταφάγεται κατεσθιω consume; eat up αὐτόν αυτος he; him καὶ και and; even φεύξεται φευγω flee οὐκ ου not ἀπὸ απο from; away προσώπου προσωπον face; ahead of μαχαίρας μαχαιρα short sword οἱ ο the δὲ δε though; while νεανίσκοι νεανισκος young man ἔσονται ειμι be εἰς εις into; for ἥττημα ηττημα defeat
31:8 וְ wᵊ וְ and נָפַ֤ל nāfˈal נפל fall אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur בְּ bᵊ בְּ in חֶ֣רֶב ḥˈerev חֶרֶב dagger לֹא־ lō- לֹא not אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and חֶ֥רֶב ḥˌerev חֶרֶב dagger לֹֽא־ lˈō- לֹא not אָדָ֖ם ʔāḏˌām אָדָם human, mankind תֹּֽאכֲלֶ֑נּוּ tˈōḵᵃlˈennû אכל eat וְ wᵊ וְ and נָ֥ס nˌās נוס flee לֹו֙ lˌô לְ to מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֶ֔רֶב ḥˈerev חֶרֶב dagger וּ û וְ and בַחוּרָ֖יו vaḥûrˌāʸw בָּחוּר young man לָ lā לְ to מַ֥ס mˌas מַס forced labour יִהְיֽוּ׃ yihyˈû היה be
31:8. et cadet Assur in gladio non viri et gladius non hominis vorabit eum et fugiet non a facie gladii et iuvenes eius vectigales eruntAnd the Assyrian shall fall by the sword not of a man, and the sword not of a man shall devour him, and he shall flee not at the face of the sword, and his young men shall be tributaries.
8. Then shall the Assyrian fall with the sword, not of man; and the sword, not of men, shall devour him: and he shall flee from the sword, and his young men shall become tributary.
31:8. And Assur will fall by a sword not of man, and a sword not of man will devour him. And he will not flee from the face of the sword, and his young men will be subject to a penalty.
31:8. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited:

31:8 И Ассур падет не от человеческого меча, и не человеческий меч потребит его, он избежит от меча, и юноши его будут податью.
31:8
καὶ και and; even
πεσεῖται πιπτω fall
Ασσουρ ασσουρ not
μάχαιρα μαχαιρα short sword
ἀνδρὸς ανηρ man; husband
οὐδὲ ουδε not even; neither
μάχαιρα μαχαιρα short sword
ἀνθρώπου ανθρωπος person; human
καταφάγεται κατεσθιω consume; eat up
αὐτόν αυτος he; him
καὶ και and; even
φεύξεται φευγω flee
οὐκ ου not
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
μαχαίρας μαχαιρα short sword
οἱ ο the
δὲ δε though; while
νεανίσκοι νεανισκος young man
ἔσονται ειμι be
εἰς εις into; for
ἥττημα ηττημα defeat
31:8
וְ wᵊ וְ and
נָפַ֤ל nāfˈal נפל fall
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
בְּ bᵊ בְּ in
חֶ֣רֶב ḥˈerev חֶרֶב dagger
לֹא־ lō- לֹא not
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
חֶ֥רֶב ḥˌerev חֶרֶב dagger
לֹֽא־ lˈō- לֹא not
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
תֹּֽאכֲלֶ֑נּוּ tˈōḵᵃlˈennû אכל eat
וְ wᵊ וְ and
נָ֥ס nˌās נוס flee
לֹו֙ lˌô לְ to
מִ mi מִן from
פְּנֵי־ ppᵊnê- פָּנֶה face
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וּ û וְ and
בַחוּרָ֖יו vaḥûrˌāʸw בָּחוּר young man
לָ לְ to
מַ֥ס mˌas מַס forced labour
יִהְיֽוּ׃ yihyˈû היה be
31:8. et cadet Assur in gladio non viri et gladius non hominis vorabit eum et fugiet non a facie gladii et iuvenes eius vectigales erunt
And the Assyrian shall fall by the sword not of a man, and the sword not of a man shall devour him, and he shall flee not at the face of the sword, and his young men shall be tributaries.
31:8. And Assur will fall by a sword not of man, and a sword not of man will devour him. And he will not flee from the face of the sword, and his young men will be subject to a penalty.
31:8. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.
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Adam Clarke: Commentary on the Bible - 1831
31:8: Then shall the Assyrian fall, etc. - Because he was to be discomfited by the angel of the Lord, destroying in his camp, in one night, upwards of one hundred and eighty thousand men; and Sennacherib himself fell by the hands of the princes, his own sons. Not mighty men, for they were not soldiers; not mean men, for they were princes.
Albert Barnes: Notes on the Bible - 1834
31:8: Then shall the Assyrian fall with the sword - The sword is often used as an instrument of punishment. It is not meant here literally that the sword would be used, but it is employed to denote that complete destruction would come upon them.
Not of a mighty man - The idea here is, that the army should not fall by the valor of a distinguished warrior, but that it should be done by the direct interposition of God (see Isa 37:36).
Of a mean man - Of a man of humble rank. His army shall not be slain by the hand of mortals.
But he shall flee - The Assyrian monarch escaped when his army was destroyed, and fled toward his own land; Isa 37:37.
From the sword - Margin, 'For fear of.' The Hebrew is 'From the face of the sword;' and the sense is, that he would flee in consequence of the destruction of his host, here represented as destroyed by the sword of Yahweh.
And his young men - The flower and strength of his army.
Shall be discomfited - Margin, 'For melting;' or 'tribute,' or 'tributary.' Septuagint, Εἰς ἥττημα Eis hē ttē ma - 'For destruction.' The Hebrew word (מס mas), derived probably from מסס mâ sas, "to melt away, to dissolve") is most usually employed to denote a levy, fine, or tax - so called, says Taylor, because it wastes or exhausts the substance and strength of a people. The word is often used to denote that people become tributary, or vassals, as in Gen 49:15; Deu 20:11; compare Jos 16:10; Sa2 20:24; Kg1 4:6; Kg1 5:13; Est 10:1. Probably it does not here mean that the strength of the Assyrian army would become literally tributary to the Jews, but that they would be as if they had been placed under a levy to them; their vigor and strength would melt away; as property and numbers do under taxation and tribute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:8: shall the: Isa 10:16-19, Isa 10:33, Isa 10:34, Isa 14:25, Isa 29:5, Isa 30:27-33, Isa 37:35; Kg2 19:34-37; Ch2 32:21; Hos 1:7
he shall flee: Isa 37:37, Isa 37:38
from the sword: or, for fear of the sword
discomfited: or, tributary. Heb. for melting, or tribute.
Carl Friedrich Keil and Franz Delitzsch
31:8
The second motive is, that Israel will not be rescued by men, but by Jehovah alone; so that even He from whom they have now so deeply fallen will prove Himself the only true ground of confidence. "And Asshur falls by a sword not of a man, and a sword not of a man will devour him; and he flees before a sword, and his young men become tributary. And his rock, for fear will it pass away, and his princes be frightened away by the flags: the saying of Jehovah, who has His fire in Zion, and His furnace in Jerusalem." The lxx and Jerome render this falsely φεύξεται οὐκ (לא) ἀπὸ προσώπου μαχαίρας. לו is an ethical dative, and the prophet intentionally writes "before a sword" without any article, to suggest the idea of the unbounded, infinite, awful (cf., Is 28:2, beyâd; Psalter, vol. i. p. 15). A sword is drawn without any human intervention, and before this Asshur falls, or at least so many of the Assyrians as are unable to save themselves by flight. The power of Asshur is for ever broken; even its young men will henceforth become tributary, or perform feudal service. By "his rock" most commentators understand the rock upon which the fugitive would gladly have taken refuge, but did not dare (Rosenmller, Gesenius, Knobel, etc.); others, again, the military force of Asshur, as its supposed invincible refuge (Saad., etc.); others, the apparently indestructible might of Asshur generally (Vulgate, Rashi, Hitzig). But the presence of "his princes" in the parallel clause makes it most natural to refer "his rock" to the king; and this reference is established with certainty by what Is 32:2 affirms of the king and princes of Judah. Luther also renders it thus: und jr Fels wird fur furcht wegzihen (and their rock will withdraw for fear). Sennacherib really did hurry back to Assyria after the catastrophe in a most rapid flight. Minnēs are the standards of Asshur, which the commanders of the army fly away from in terror, without attempting to rally those that were scattered. Thus speaks Jehovah, and this is what He decrees who has His 'ūr and tannūr in Jerusalem. We cannot suppose that the allusion here is to the fire and hearth of the sacrifices; for tannūr does not mean a hearth, but a furnace (from nūr, to burn). The reference is to the light of the divine presence, which was outwardly a devouring fire for the enemies of Jerusalem, an unapproachable red-hot furnace (ignis et caminus qui devorat peccatores et ligna, faenum stipulamque consumit: Jerome).
Geneva 1599
31:8 (h) Then shall the Assyrian fall with the sword, not of man; and the sword, not of men, shall devour him: but he shall flee from the sword, and his young men shall be made vessels.
(h) When your repentance appears.
John Gill
31:8 Then shall the Assyrian fall with the sword, not of a mighty man,.... That is, the Assyrian army under Sennacherib their king, which besieged Jerusalem in Hezekiah's time; which, as soon as the people were brought to a sense of their sin, and repentance for it, and cast away their idols as a proof of it, were utterly destroyed; but not in battle, not by the sword of Hezekiah, or any of his valiant generals:
and the sword, not of a mean man, shall devour him; neither the sword of a general, nor of a private soldier, nor indeed of any man, but of an angel; see 4Kings 19:35,
but he shall flee from the sword; from the drawn sword of the angel, who very probably appeared in such a form as in 1Chron 21:16 which Sennacherib king of Assyria seeing, as well as the slaughter made in his army by him, fled from it; in the Hebrew text it is added, "for himself" (y); he fled for his life, for his own personal security; see 4Kings 19:36,
and his young men shall be discomfited; his choice ones, the flower of his army: or "melt away" (z), through fear; or die by the stroke of the angel upon them: the sense of becoming "tributary" seems to have no foundation.
(y) "fugiet sibi", Pagninus, Montanus, Cocceius; "fuga consulet sibi", Junius & Tremellius. (z) "in liquefactionem, erunt", Vatablus; "colliquescent", Piscator.
John Wesley
31:8 The sword - Not of any man, but of an angel. Discomfited - Heb. shall melt away, a great part of them being destroyed by the angel; and the hearts of the rest melting for fear.
Robert Jamieson, A. R. Fausset and David Brown
31:8 Assyrian--Sennacherib, representative of some powerful head of the ungodly in the latter ages [HORSLEY].
sword, not of . . . mighty . . . mean man--but by the unseen sword of God.
flee--Sennacherib alone fled homewards after his army had been destroyed (Is 37:37).
young men--the flower of his army.
discomfited--rather, "shall be subject to slavery"; literally, "shall be liable to tribute," that is, personal service (Deut 20:11; Josh 9:21) [MAURER]. Or, not so well, "shall melt away" [ROSENMULLER].
31:931:9: Եւ եղիցին վիմարգելք իբրեւ զորմարգելս. եւ ՚ի պարտութիւն մատնեսցին. եւ որ փախիցէն, ըմբռնեսցի՛։ Ա՛յսպէս ասէ Տէր. Երանի՛ որ ունիցի զաւա՛կ ՚ի Սիովն, եւ ընտանեա՛կք իցեն նորա յԵրուսաղէմ[9938]։[9938] Օրինակ մի. Վիմարգեալք իբրեւ զորմարգեալս։
9 Նրանք, ովքեր բանտարկուածների պէս թաքնուած են լինելու ժայռերի մէջ, նոյնպէս պարտութեան են մատնուելու. փախչողն էլ պիտի բռնուի: Այսպէս է ասում Տէրը. «Երանի՜ նրան, ով զաւակ ունի Սիոնում, եւ ում տանեցիները Երուսաղէմում են»:
9 Իր վախին պատճառով իր բերդը* պիտի անհետանայ Եւ անոր իշխանները յանկարծ դրօշակը պիտի լքեն»,Կ’ըսէ Տէրը, որուն կրակը Սիօնի մէջ է Ու փուռը՝ Երուսաղէմի մէջ։
Եւ եղիցին վիմարգելք իբրեւ զորմարգելս. եւ ի պարտութիւն մատնեսցին, եւ որ փախիցէն` ըմբռնեսցի: Այսպէս ասէ Տէր. Երանի որ ունիցի զաւակ ի Սիոն, եւ ընտանեակք իցեն նորա յԵրուսաղէմ:

31:9: Եւ եղիցին վիմարգելք իբրեւ զորմարգելս. եւ ՚ի պարտութիւն մատնեսցին. եւ որ փախիցէն, ըմբռնեսցի՛։ Ա՛յսպէս ասէ Տէր. Երանի՛ որ ունիցի զաւա՛կ ՚ի Սիովն, եւ ընտանեա՛կք իցեն նորա յԵրուսաղէմ[9938]։
[9938] Օրինակ մի. Վիմարգեալք իբրեւ զորմարգեալս։
9 Նրանք, ովքեր բանտարկուածների պէս թաքնուած են լինելու ժայռերի մէջ, նոյնպէս պարտութեան են մատնուելու. փախչողն էլ պիտի բռնուի: Այսպէս է ասում Տէրը. «Երանի՜ նրան, ով զաւակ ունի Սիոնում, եւ ում տանեցիները Երուսաղէմում են»:
9 Իր վախին պատճառով իր բերդը* պիտի անհետանայ Եւ անոր իշխանները յանկարծ դրօշակը պիտի լքեն»,Կ’ըսէ Տէրը, որուն կրակը Սիօնի մէջ է Ու փուռը՝ Երուսաղէմի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
31:931:9 И от страха пробежит мимо крепости своей; и князья его будут пугаться знамени, говорит Господь, Которого огонь на Сионе и горнило в Иерусалиме.
31:9 πέτρᾳ πετρα.1 cliff; bedrock γὰρ γαρ for περιλημφθήσονται περιλαμβανω as; how χάρακι χαραξ palisade καὶ και and; even ἡττηθήσονται ητταω defeat ὁ ο the δὲ δε though; while φεύγων φευγω flee ἁλώσεται αλισκω further; this λέγει λεγω tell; declare κύριος κυριος lord; master μακάριος μακαριος blessed; prosperous ὃς ος who; what ἔχει εχω have; hold ἐν εν in Σιων σιων Siōn; Sion σπέρμα σπερμα seed καὶ και and; even οἰκείους οικειος household member; of the house ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
31:9 וְ wᵊ וְ and סַלְעֹו֙ salʕˌô סֶלַע rock מִ mi מִן from מָּגֹ֣ור mmāḡˈôr מָגֹור horror יַֽעֲבֹ֔ור yˈaʕᵃvˈôr עבר pass וְ wᵊ וְ and חַתּ֥וּ ḥattˌû חתת be terrified מִ mi מִן from נֵּ֖ס nnˌēs נֵס signal שָׂרָ֑יו śārˈāʸw שַׂר chief נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] א֥וּר ʔˌûr אוּר light לֹו֙ lˌô לְ to בְּ bᵊ בְּ in צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and תַנּ֥וּר ṯannˌûr תַּנּוּר furnace לֹ֖ו lˌô לְ to בִּ bi בְּ in ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
31:9. et fortitudo eius a terrore transibit et pavebunt fugientes principes eius dixit Dominus cuius ignis est in Sion et caminus eius in HierusalemAnd his strength shall pass away with dread, and his princes fleeing shall be afraid: the Lord hath said it, whose fire is in Sion, and his furnace in Jerusalem.
9. And his rock shall pass away by reason of terror, and his princes shall be dismayed at the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.
31:9. And his strength will pass away in terror, and his princes will flee in fear. The Lord has said it. His fire is in Zion, and his furnace is at Jerusalem.
31:9. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire [is] in Zion, and his furnace in Jerusalem.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire [is] in Zion, and his furnace in Jerusalem:

31:9 И от страха пробежит мимо крепости своей; и князья его будут пугаться знамени, говорит Господь, Которого огонь на Сионе и горнило в Иерусалиме.
31:9
πέτρᾳ πετρα.1 cliff; bedrock
γὰρ γαρ for
περιλημφθήσονται περιλαμβανω as; how
χάρακι χαραξ palisade
καὶ και and; even
ἡττηθήσονται ητταω defeat
ο the
δὲ δε though; while
φεύγων φευγω flee
ἁλώσεται αλισκω further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μακάριος μακαριος blessed; prosperous
ὃς ος who; what
ἔχει εχω have; hold
ἐν εν in
Σιων σιων Siōn; Sion
σπέρμα σπερμα seed
καὶ και and; even
οἰκείους οικειος household member; of the house
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
31:9
וְ wᵊ וְ and
סַלְעֹו֙ salʕˌô סֶלַע rock
מִ mi מִן from
מָּגֹ֣ור mmāḡˈôr מָגֹור horror
יַֽעֲבֹ֔ור yˈaʕᵃvˈôr עבר pass
וְ wᵊ וְ and
חַתּ֥וּ ḥattˌû חתת be terrified
מִ mi מִן from
נֵּ֖ס nnˌēs נֵס signal
שָׂרָ֑יו śārˈāʸw שַׂר chief
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
א֥וּר ʔˌûr אוּר light
לֹו֙ lˌô לְ to
בְּ bᵊ בְּ in
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
תַנּ֥וּר ṯannˌûr תַּנּוּר furnace
לֹ֖ו lˌô לְ to
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
31:9. et fortitudo eius a terrore transibit et pavebunt fugientes principes eius dixit Dominus cuius ignis est in Sion et caminus eius in Hierusalem
And his strength shall pass away with dread, and his princes fleeing shall be afraid: the Lord hath said it, whose fire is in Sion, and his furnace in Jerusalem.
31:9. And his strength will pass away in terror, and his princes will flee in fear. The Lord has said it. His fire is in Zion, and his furnace is at Jerusalem.
31:9. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire [is] in Zion, and his furnace in Jerusalem.
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Albert Barnes: Notes on the Bible - 1834
31:9: And he shall pass over - Margin, 'His rock shall pass away for fear.' The Hebrew would bear this, but it does not convey a clear idea. The sense seems to be this. The word rendered 'stronghold' (Hebrew, 'His rock') denotes his fortifications, or the places of strength in which he trusted. Probably the Assyrian monarch had many such places which he regarded as perfectly secure, both in the limits of his own kingdom, and on the line of his march toward Judea. Those places would naturally be made strong, in order to afford a refuge in case of a defeat. The idea here is, that so great would be his alarm at the sudden destruction of his army and the failure of his plans, that in his flight he would "pass over" or "beyond" these strong places; he would not even stop to take refuge there and reorganize his scattered forces, but would flee with alarm "beyond" them, and make his way to his own capital. This appears to have been most strikingly fulfilled (see Isa 37:37).
And his princes - Those, perhaps, that ruled over his dependent provinces.
Shall be afraid of the ensign - That is, of any standard or banner that they saw. They would suppose that it was the standard of an enemy. This denotes a state of great consternation, when all the princes and nobles under the command of the Assyrian would be completely dismayed.
Whose fire is in Zion ... - That is, whose altar is there, and always burns there. That was the place where he was worshipped, and it was a place, therefore, which he would defend. The meaning is, that they would be as certainly destroyed as the God whose altar was in Jerusalem was a God of truth, and would defend the place where he was worshipped.
And his furnace ... - (see the note at Isa 29:1). Where his altar continually burns. The word rendered 'furnace' (תנור tannû r) means properly a baking oven Exo 8:3; Lev 2:4; Lev 7:9; Lev 11:35. This was either a large conical pot which was heated, in which the cakes were baked at the sides; or an excavation made in the earth which was heated by putting wood in it, and when that was removed, the dough was put in it. Perhaps the whole idea here is, that Yahweh had a home in Jerusalem, with the usual appendages of a house; that his fire and his oven were there, an expression descriptive of a dwelling-place. If so, then the meaning is, that he would defend his own home, and that the Assyrian could not expect to pRev_ail against it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
31:9: he shall pass over to his strong hold for fear: Heb. his rock shall pass away for fear. or, his strength. the ensign. Isa 11:10, Isa 18:3
whose fire: Isa 4:4, Isa 29:6; Lev 6:13; Eze 22:18-22; Zac 2:5; Mal 4:1
Geneva 1599
31:9 And he shall pass over to his (i) strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose (k) fire [is] in Zion, and his furnace in Jerusalem.
(i) This was accomplished soon after when Sennacherib's army was discomfited, and he fled to his castle in Nineveh for comfort.
(k) To destroy his enemies.
John Gill
31:9 And he shall pass over to his strong hold for fear,.... This is said of the king of Assyria, departing in haste from the siege of Jerusalem, to some strong hold in his own country, particularly his strong city Nineveh, for fear of the angel, and destruction following him; nor could he think himself safe, until he had got there. Some render it (and the original will bear it), "and his rock shall pass over for fear" (a); his mighty men, his men of valour, in whom he trusted, and put his confidence, who were his strength, on which he depended; these, as many as were left of them, fled away. So the Targum,
"his princes shall flee for fear;''
though these are expressed in the next clause:
and his princes shall be afraid of the ensign; any ensign or standard they saw, supposing it to be a detachment of the Jews in pursuit of them; or not daring afterwards to face any enemy with their banners displayed: or rather were terrified at the sight of the standard erected by the angel in the air, and at the slaughter of their companies under them in the camp:
saith the Lord, whose fire is in Zion, and his furnace in Jerusalem; who keeps house there, and therefore will defend it. Some, as Aben Ezra and others, think reference is had to the altar of the Lord, where the fire was kept continually burning, and sacrifices were offered up to him, and therefore being the place of his worship, he would take care of it; but rather it seems to denote the fire of God's wrath, to defend his people, and destroy his enemies, Zech 2:5. The Targum is,
"whose lustre is in Zion to them that do the law, and a burning furnace of fire to them that transgress his word.''
The Jews, in their Talmud (b), interpret the "fire" of hell, and the "furnace" of the gate of hell.
(a) "et rupes ejus prae pavoro transibit", Forerius. So Cocceius and Ben Melech; with which the version of Junius and Tremellius agrees. (b) T. Bab. Erubim, fol. 19. 1.
John Wesley
31:9 He - Sennacherib shall flee away, from Jerusalem, to his strong city of Nineveh. The ensign - Of the Lord's ensign, which he hath lifted up against them. Whose fire - Who is, and will appear to be in Zion, like a fire to defend his people, and to consume their enemies.
Robert Jamieson, A. R. Fausset and David Brown
31:9 Rather, "shall pass beyond his strongholds"; he Shall not stop to take refuge in it through fear (Judg 20:47; Jer 48:28) [GESENIUS].
ensign--the banner of Jehovah protecting the Jews [MAURER].
fire . . . furnace--"light" and "fire," namely, of Jehovah's altar at Jerusalem (Is 29:1). Perhaps "furnace," as distinguished from "fire," may mean that His dwelling-place (His hearth) was at Jerusalem (compare Is 4:5); or else the fiery furnace awaiting all the enemies who should attack Jerusalem.
The times of purity and happiness which shall follow the defeat of the enemies of Jehovah's people (Is 32:1-8). The period of wrath before that happy state (Is 32:9-14). The assurance of the final prosperity of the Church is repeated (Is 32:15-20).