Եսայի / Isaiah - 32 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. В Иерусалиме воцарится праведный царь и вследствие этого восторжествует правда и честность в обществе. 9-20. Наказание, ожидающее иерусалимских женщин, и будущее прославление народа иудейского.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter seems to be such a prophecy of the reign of Hezekiah as amounts to an abridgment of the history of it, and this with an eye to the kingdom of the Messiah, whose government was typified by the thrones of the house of David, for which reason he is so often called "the Son of David." Here is, I. A prophecy of that good work of reformation with which he should begin his reign, and the happy influence it should have upon the people, who had been wretchedly corrupted and debauched in the reign of his predecessor, ver. 1-8. II. A prophecy of the great disturbance that would be given to the kingdom in the middle of his reign by the Assyrian invasion, ver. 9-14. III. A promise of better times afterwards, towards the latter end of his reign, in respect both of piety and peace (ver. 15-20), which promise may be supposed to look as far forward as the days of the Messiah.
Adam Clarke: Commentary on the Bible - 1831
Prophecy of great prosperity under Hezekiah; but, in its highest sense, applicable to Christ, Isa 32:1-8. Description of impending calamities, Isa 32:9-14. Rejection of the Jews, and calling of the Gentiles, Isa 32:15. The future prosperity of the Church, Isa 32:16-20.
Albert Barnes: Notes on the Bible - 1834
32:0: This chapter has been regarded by many as a continuation and conclusion of the prediction commenced in the preceding chapter. Though it was, however, probably uttered at about the same time, and with reference to the same general subject, yet there is no impropriety in its being separated. The pRev_ious chapter closes with a prediction that the Assyrian army, which had been so much the object of dread, would be totally destroyed. This would be of course followed with important consequences, some of which are depicted in this chapter. The prophet, therefore, states Isa 32:1-8 that the defeat of Sennacherib would be followed by the peaceful and prosperous state of the kingdom under a righteous prince; under whose reign there would be ample protection Isa 32:2; at which time the advantages of instruction would pRev_ail, and the ignorant would be enlightened Isa 32:3-4; when there would be a proper estimate put on moral worth, and when illiberality, hypocrisy, and falsehood would be no longer held in repute Isa 32:5-7; and when the character of the nation would be that of a people which devised and executed large and liberal purposes Isa 32:8. That this has a reference to the reign of Hezekiah, has been abundantly shown by Vitringa; and, indeed, must be obvious on the slightest inspection. For,
1. It is immediately connected with the account of the destruction of Sennacherib, and evidently means that the state of things here described would immediately succeed that.
2. There is nothing in the account that does not fully accord with the prosperous and happy times of the reign of Hezekiah.
3. There are statements in it which cannot be applied directly, or with propriety literally to the times of the Messiah.
For example, the statement in the first verse that 'princes shall rule in judgment' cannot be applied with any propriety to the apostles, since they are not anywhere designated by that name. That, after the usual manner of Isaiah, he might not also, in the progress of this description, have glanced at the times of the Messiah, perhaps there can be no reason to doubt. But the main and leading purpose was, doubtless, to give a description of the happy times that would succeed the destruction of the army of the Assyrian. Calvin supposes, not improbably, I think, that this prophecy may have been uttered in the time of Ahaz, in whose reign wickedness so much abounded, and ignorance and idolatry so much pRev_ailed. But whether the prophecy was actually "uttered" in the time of Abaz or not - which cannot now be determined - yet it may have been uttered in view of the ignorance, and superstition, and hypocrisy, which pRev_ailed in his reign, and which extended their influence into the time of his successor, and on account of which the nation was to be subjected to the calamities arising from the invasion of Sennacherib. After that, the king Hezekiah would rule in righteousness, and his kingdom would enjoy the blessings of his mild and virtuous reign.
The prophet then Isa 32:10-14 proceeds to show, that "pRev_ious" to the prosperous times predicted, there would be a state of desolation and alarm. This is indicated by his calling on the daughters of luxury and fashion, who were reposing in security and confidence, to rise up in consternation at the calamities which were impending Isa 32:10-11, and by the assurance that there would be a time when they would sigh for the luxuries which they had before enjoyed Isa 32:12-14. This is descriptive of the calamities which would attend the invasion of the Assyrian. Yet the prophet says, as is usual with him, that these calamities would be succeeded by more happy times Isa 32:15-20. They would continue until the Spirit should be poured out from on high Isa 32:15, and the result of this would he the pRev_alence of righteousness in the nation Isa 32:16, and peace and safety Isa 32:17-18; there would be safety, and the privilege of pursuing the peaceful pursuits of agriculture, and of cultivating the entire land without molestation Isa 32:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 32:1, The blessings of Christ's kingdom; Isa 32:9, Desolation is foreshewn; Isa 32:15, Restoration is promised to succeed.
John Gill
INTRODUCTION TO ISAIAH 32
This chapter contains a prophecy of the Messiah; for, however applicable it may be to Hezekiah, as a type of Christ, it only has its full accomplishment in him, and in his times; who is described as a righteous King, and as having just princes ruling under him, Is 32:1 and as a very great blessing, protection, and comfort to his subjects, Is 32:2 when follows a prediction of great light and knowledge that should be in his days, Is 32:3 and of the vileness, hypocrisy, and covetousness of the Jews in his times, Is 32:5 and of the destruction of their country, because of their sins, of which they seemed greatly insensible, and were unconcerned about it, and are therefore called upon to lament it, Is 32:9 which should continue until there would be a very great effusion of the Spirit, as should make the world, comparable to a wilderness, fruitful in grace and good works; the consequence of which is great prosperity, peace, and safety, to the saints, Is 32:15 and destruction to their enemies, particularly the city of Rome, Is 32:19 and the chapter is concluded with the happiness of the Gospel ministration, and the success of it, Is 32:20.
32:132:1: Զի ահաւասիկ թագաւոր արդա՛ր թագաւորեսցէ, եւ իշխանք իրաւա՛մբք տիրեսցեն։
1 Ահա մի թագաւոր, որ արդարութեամբ պիտի թագաւորի, եւ իշխաններ, որոնք իրաւունքով պիտի իշխեն:
32 Ահա թագաւոր մը արդարութեամբ պիտի թագաւորէ Ու իշխանները իրաւունքով պիտի իշխեն։
Զի ահաւասիկ թագաւոր արդար`` թագաւորեսցէ, եւ իշխանք իրաւամբք տիրեսցեն:

32:1: Զի ահաւասիկ թագաւոր արդա՛ր թագաւորեսցէ, եւ իշխանք իրաւա՛մբք տիրեսցեն։
1 Ահա մի թագաւոր, որ արդարութեամբ պիտի թագաւորի, եւ իշխաններ, որոնք իրաւունքով պիտի իշխեն:
32 Ահա թագաւոր մը արդարութեամբ պիտի թագաւորէ Ու իշխանները իրաւունքով պիտի իշխեն։
zohrab-1805▾ eastern-1994▾ western am▾
32:132:1 Вот, Царь будет царствовать по правде, и князья будут править по закону;
32:1 ἰδοὺ ιδου see!; here I am γὰρ γαρ for βασιλεὺς βασιλευς monarch; king δίκαιος δικαιος right; just βασιλεύσει βασιλευω reign καὶ και and; even ἄρχοντες αρχων ruling; ruler μετὰ μετα with; amid κρίσεως κρισις decision; judgment ἄρξουσιν αρχω rule; begin
32:1 הֵ֥ן hˌēn הֵן behold לְ lᵊ לְ to צֶ֖דֶק ṣˌeḏeq צֶדֶק justice יִמְלָךְ־ yimlāḵ- מלך be king מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to שָׂרִ֖ים śārˌîm שַׂר chief לְ lᵊ לְ to מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice יָשֹֽׂרוּ׃ yāśˈōrû שׂרר rule
32:1. ecce in iustitia regnabit rex et principes in iudicio praeeruntBehold a king shall reign in justice, and princes shall rule in judgment.
1. Behold, a king shall reign in righteousness, and princes shall rule in judgment.
32:1. Behold, the king will reign in justice, and the princes will rule in judgment.
32:1. Behold, a king shall reign in righteousness, and princes shall rule in judgment.
[476] Behold, a king shall reign in righteousness, and princes shall rule in judgment:

32:1 Вот, Царь будет царствовать по правде, и князья будут править по закону;
32:1
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
βασιλεὺς βασιλευς monarch; king
δίκαιος δικαιος right; just
βασιλεύσει βασιλευω reign
καὶ και and; even
ἄρχοντες αρχων ruling; ruler
μετὰ μετα with; amid
κρίσεως κρισις decision; judgment
ἄρξουσιν αρχω rule; begin
32:1
הֵ֥ן hˌēn הֵן behold
לְ lᵊ לְ to
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
יִמְלָךְ־ yimlāḵ- מלך be king
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
שָׂרִ֖ים śārˌîm שַׂר chief
לְ lᵊ לְ to
מִשְׁפָּ֥ט mišpˌāṭ מִשְׁפָּט justice
יָשֹֽׂרוּ׃ yāśˈōrû שׂרר rule
32:1. ecce in iustitia regnabit rex et principes in iudicio praeerunt
Behold a king shall reign in justice, and princes shall rule in judgment.
32:1. Behold, the king will reign in justice, and the princes will rule in judgment.
32:1. Behold, a king shall reign in righteousness, and princes shall rule in judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Как в 11-й главе, после изображенного в 10-й гл. падения Ассирии, Исаия тотчас начинает рисовать картину будущего мессианского времени, так и в 32-й главе он изображает воцарение в Иерусалиме праведного владыки, совпадающее с поражением Ассура. При новом властителе все правители иерусалимские будут охранять справедливость и заботиться о благе народа. Тот, кто теперь не способен внимать божественному откровению, тогда сможет все в этом откровении понять и разъяснить. Кончится также в то время преклонение пред людьми недостойными, и добродетель будет почитаться по достоинству.

Царь. Как видно из других мест книги Исаии (главным образом из 9: и 11-й гл.), праведным царем - праведным в полном смысле этого слова - пророк называл Мессию. Следовательно, и здесь он также обозначает Мессию. Но в противоположность 9: и 11-й главам, пророк не вдается в описание личной деятельности этого царя, а изображает, главным образом, окружающих его деятелей - министров. Это объясняется, вероятно, тем, что пророк и народ признавали в царе Езекии, при котором была составлена эта речь, правителя хорошего, но не были довольны составом его министерства или тайным царским советом.

Степь - собственно сухая, безводная пустыня. В евр. тексте здесь поставлено слово zajon, очень напоминающее название Иерусалима - zijon (игра слов).

Скала представляет собою прекрасное убежище для путника, идущего в пустыне, - лучшее, чем дерево.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Behold, a king shall reign in righteousness, and princes shall rule in judgment. 2 And a man shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. 3 And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. 4 The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. 5 The vile person shall be no more called liberal, nor the churl said to be bountiful. 6 For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. 7 The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. 8 But the liberal deviseth liberal things; and by liberal things shall he stand.
We have here the description of a flourishing kingdom. "Blessed art thou, O land! when it is thus with thee, when kings, princes, and people, are in their places such as they should be." It may be taken as a directory both to magistrates and subjects, what both ought to do, or as a panegyric to Hezekiah, who ruled well and saw something of the happy effects of his good government, and it was designed to make the people sensible how happy they were under his administration and how careful they should be to improve the advantages of it, and withal to direct them to look for the kingdom of Christ, and the times of reformation which that kingdom should introduce. It is here promised and prescribed, for the comfort of the church,
I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, v. 1, 2. 1. There shall be a king and princes that shall reign and rule; for it cannot go well when there is no king in Israel. The princes must have a king, a monarch over them as supreme, in whom they may unite; and the king must have princes under him as officers, by whom he may act, 1 Pet. ii. 13, 14. They both shall know their place and fill it up. The king shall reign, and yet, without any diminution to his just prerogative, the princes shall rule in a lower sphere, and all for the public good. 2. They shall use their power according to law, and not against it. They shall reign in righteousness and in judgment, with wisdom and equity, protecting the good and punishing the bad; and those kings and princes Christ owns as reigning by him who decree justice, Prov. viii. 15. Such a King, such a Prince, Christ himself is; he reigns by rule, and in righteousness will he judge the world, ch. ix. 7; xi. 4. 3. Thus they shall be great blessings to the people (v. 2): A man, that man, that king that reigns in righteousness, shall be as a hiding-place. When princes are as they should be people are as they would be. (1.) They are sheltered and protected from many mischiefs. This good magistrate is a covert to the subject from the tempest of injury and violence; he defends the poor and fatherless, that they be not made a prey of by the mighty. Whither should oppressed innocency flee, when blasted by reproach or borne down by violence, but to the magistrate as its hiding-place? To him it appeals, and by him it is righted. (2.) They are refreshed and comforted with many blessings. This good magistrate gives such countenance to those that are poor and in distress, and such encouragement to every thing that is praiseworthy, that he is as rivers of water in a dry place, cooling and cherishing the earth and making it fruitful, and as the shadow of a great rock, under which a poor traveller may shelter himself from the scorching heat of the sun in a weary land. It is a great reviving to a good man, who makes conscience of doing his duty, in the midst of contempt and contradiction, at length to be backed, and favoured, and smiled upon in it by a good magistrate. All this, and much more, the man Christ Jesus is to all the willing faithful subjects of his kingdom. When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us.
II. That subjects should do their duty in their places.
1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, v. 3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then the eyes of those that see, of the prophets, the seers, shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then the ears of those that hear the word preached shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them.
2. There shall be a wonderful change wrought in them by that which is taught them, v. 4. (1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them. The heart of those that were hasty and rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Luke xxiv. 45), as a specimen of what he would do for all his people, in giving them an understanding, 1 John v. 20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right. (2.) They shall have a ready utterance: The tongue of the stammerers, that used to blunder whenever they spoke of the things of God, shall now be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be as the pen of a ready writer, Ps. xlv. 1.
3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (v. 5): The vile shall no more be called liberal.
(1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as vile persons (as Antiochus is called, Dan. xi. 21); when they are advanced they are called liberal and bountiful; they are called benefactors (Luke xxii. 25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Prov. xxvi. 1) shall no longer be thrown away upon such.
(2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal, Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth, My lord; or, rather, they shall not say of him, He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man's character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal.
[1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, v. 6, 7. See the character of these base ill-conditioned men. First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they work iniquity. They devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it. Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they practise hypocrisy, feign themselves just men, Luke xx. 20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair. Thirdly, They speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice. Fourthly, They affront God, who is a righteous God and loves righteousness: They utter error against the Lord, and therein they practise profaneness; for so the word which we translate hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the judgment is God's (Deut. i. 17), therefore their false and unjust judgment was his. This is uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness. Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve. 1. Instead of supplying the wants of the poor, they impoverish them, they make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital. 2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right. Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes: All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution. The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them.
[2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, v. 8. Observe, First, The care he takes, and the contrivances he has, to do good. He devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them. Secondly, the comfort he takes, and the advantage he has, in doing good: By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Ps. cxii. 5, 6. Some read it, The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles.
Adam Clarke: Commentary on the Bible - 1831
32:1: Behold, a king shall reign in righteousness - If King Hezekiah were a type of Christ, then this prophecy may refer to his time; but otherwise it seems to have Hezekiah primarily in view. It is evident, however, that in the fullest sense these words cannot be applied to any man; God alone can do all that is promised here.
And princes - ושרים ve-sarim, without ל lamed, to; so the ancient Versions. An ancient MS. has ושריו vesaraiv, and his princes.
Albert Barnes: Notes on the Bible - 1834
32:1: Behold, a king - That is, Hezekiah. That it refers to him is apparent from the connection. The reign of Ahaz had been one of oppression and idolatry. This was to be succeeded by the reign of one under whom the rights of the people would be secured, and under whom there would be a state of general prosperity. This may have been uttered while Ahaz was on the throne, or it may have been when Hezekiah began to reign. Perhaps the latter is the more probable, as Ahaz might not have tolerated anything that would have looked like a reflection on his own reign; nor, perhaps, while he was on the throne would Isaiah have given a description that would have been a contrast between his reign and that of his successor.
Shall reign in righteousness - That is, a righteous king shall reign; or his administration shall be one of justice, and strongly in contrast with that of his predecessor. This was certainly the general characteristic of the reign of Hezekiah.
And princes shall rule - Hebrew, 'For princes, or, 'as to princes' (לשׂרים les'â rı̂ ym). Lowth proposes to read this without the ל (l), as the ancient versions do. But it is not necessary to change the text. It may be rendered, 'As to princes, they shall rule' (compare Psa 16:3). The 'princes' here denote the various officers of government, or those to whom the administration was confided.
In judgment - That this is a just description of the reign of Hezekiah is apparent from the history, see Kg2 18:3-6 : 'He removed the high places, and broke the images, and cut down the grove. He trusted in the Lord God of Israel, so that after him was none like him among all the kings of Judah, nor any that were before him, for he clave unto the Lord, and departed not from following him.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:1: king: Isa 9:6, Isa 9:7, Isa 40:1-5; Sa2 23:3; Ch2 31:20, Ch2 31:21; Psa 45:1, Psa 45:6, Psa 45:7, Psa 72:1, Psa 72:2, Psa 99:4; Jer 23:5, Jer 23:6, Jer 33:15; Hos 3:5; Zac 9:9; Rom 5:21; Heb 1:8, Heb 1:9; Rev 19:11
princes: Isa 28:6; Rev 17:14
Carl Friedrich Keil and Franz Delitzsch
32:1
For Judah, sifted, delivered, and purified, there now begins a new ear. Righteous government, as a blessing for the people, is the first beneficent fruit. "Behold, the king will reign according to righteousness; and the princes, according to right will they command. And every one will be like a shelter from the wind, and a covert from the storm; like water-brooks in a dry place, like the shadow of a gigantic rock in a languishing land." The kingdom of Asshur is for ever destroyed; but the kingdom of Judah rises out of the state of confusion into which it has fallen through its God - forgetting policy and disregard of justice. King and princes now rule according to the standards that have been divinely appointed and revealed. The Lamed in ūlesârı̄m (and the princes) is that of reference (quod attinet ad, as in Ps 16:3 and Eccles 9:4), the exponent of the usual casus abs. (Ges. 146, 2); and the two other Lameds are equivalent to κατά, secundum (as in Jer 30:11). The figures in Is 32:2 are the same as in Is 25:4. The rock of Asshur (i.e., Sennacherib) has departed, and the princes of Asshur have deserted their standards, merely to save themselves. The king and princes of Judah are now the defence of their nation, and overshadow it like colossal walls of rock. This is the first fruit of the blessing.
Geneva 1599
32:1 Behold, (a) a king shall reign in righteousness, and princes shall (b) rule in judgment.
(a) This prophecy is of Hezekiah, who was a figure of Christ, and therefore it should chiefly be referred to him.
(b) By judgment and justice is meant an upright government, both in policy and religion.
John Gill
32:1 Behold, a King shall reign in righteousness,.... Not Hezekiah, as the Jewish writers; at least only as a type, as some writers interpret it; rather Christ himself, who is "King" not only of the whole world, and of the kings of it in general, but in particular is King of saints; and who "reigns" now in and over his church and people, being set as King by his Father over his holy hill of Zion, and, being exalted at his right hand, is made and declared Lord and Christ; and where he does and will reign until all enemies are put under his feet, and ere long will reign gloriously before his ancients in Jerusalem, Is 24:23 and his reign is "in righteousness"; in a righteous manner, according to the rules of justice and equity: all his laws are just; his ways and methods of administration are right; his sceptre is a sceptre of righteousness: righteousness is the girdle of his loins, and faithfulness the girdle of his reins:
and princes shall rule in judgment: the ministers of the Gospel, pastors of churches, who are set over them in the Lord, and have the rule over them; and who rule well, and in judgment, when they rule according to the word of God; when they preach the Gospel, and administer ordinances, and do all the business of Christ's house, according to the instructions, laws, and rules he has given.
John Wesley
32:1 Behold - This seems to be a distinct prophecy from the former, and delivered before that which is related in the former chapters. The prophecies are not always set down in that order, in which the prophets delivered them. The foregoing prophecy was delivered, not in the time of Ahaz for he sent to the Assyrian, not the Egyptian, for help; it was Hezekiah, who rebelled against the king of Assyria, and was too prone to trust upon the staff of Egypt. But this seems to have been delivered in the time of Ahaz. A king - Hezekiah, a type of Christ, and Christ typified by him.
Robert Jamieson, A. R. Fausset and David Brown
32:1 MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
king--not Hezekiah, who was already on the throne, whereas a future time is contemplated. If he be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (Hos 3:5; Zech 9:9; see on Is 11:3-5). The kingdom shall be transferred from the world kings, who have exercised their power against God, instead of for God, to the rightful King of kings (Ezek 21:27; Dan 7:13-14).
princes--subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, &c. (Lk 22:30; 1Cor 6:2; Ti2 2:12; Rev_ 2:26-27; Rev_ 3:21).
32:232:2: Եւ եղիցի մարդն որ թաքուցանիցէ զբանս իւր, թաքիցէ՛ իբրեւ ՚ի ջուրցն սաստկութենէ։ Եւ եղիցի Սիոն իբրեւ զգե՛տ յորդեալ փառաւոր ՚ի ծարաւուտ երկրի[9939]։ [9939] Ոմանք. Եւ երեւեսցի Սիովն. կամ՝ ՚ի Սիովն իբրեւ։
2 Եւ այն մարդը, որն իր մտքերն է թաքցնում, այնպէս պիտի լինի, ինչպէս յորդ ջրերի մէջ թաքնուած մէկը: Իսկ Սիոնը նմանուելու է մի փառաւոր գետի, որ յորդել է տոչորուած երկրում:
2 Այս մարդը* հովին դէմ դնող պատսպարանի պէս Ու փոթորիկին դէմ դնող ծածկոցի պէս, Չոր տեղը՝ ջուրի վտակներու պէս Եւ ծարաւուտ երկրի մէջ Մեծ ապառաժի մը հովանիին պէս պիտի ըլլայ։
Եւ եղիցի մարդն [463]որ թաքուցանիցէ զբանս իւր, թաքիցէ իբրեւ ի ջուրցն սաստկութենէ. եւ եղիցի Սիոն իբրեւ զգետ յորդեալ փառաւոր ի ծարաւուտ երկրի:

32:2: Եւ եղիցի մարդն որ թաքուցանիցէ զբանս իւր, թաքիցէ՛ իբրեւ ՚ի ջուրցն սաստկութենէ։ Եւ եղիցի Սիոն իբրեւ զգե՛տ յորդեալ փառաւոր ՚ի ծարաւուտ երկրի[9939]։
[9939] Ոմանք. Եւ երեւեսցի Սիովն. կամ՝ ՚ի Սիովն իբրեւ։
2 Եւ այն մարդը, որն իր մտքերն է թաքցնում, այնպէս պիտի լինի, ինչպէս յորդ ջրերի մէջ թաքնուած մէկը: Իսկ Սիոնը նմանուելու է մի փառաւոր գետի, որ յորդել է տոչորուած երկրում:
2 Այս մարդը* հովին դէմ դնող պատսպարանի պէս Ու փոթորիկին դէմ դնող ծածկոցի պէս, Չոր տեղը՝ ջուրի վտակներու պէս Եւ ծարաւուտ երկրի մէջ Մեծ ապառաժի մը հովանիին պէս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:232:2 и каждый из них будет как защита от ветра и покров от непогоды, как источники вод в степи, как тень от высокой скалы в земле жаждущей.
32:2 καὶ και and; even ἔσται ειμι be ὁ ο the ἄνθρωπος ανθρωπος person; human κρύπτων κρυπτω hide τοὺς ο the λόγους λογος word; log αὐτοῦ αυτος he; him καὶ και and; even κρυβήσεται κρυπτω hide ὡς ως.1 as; how ἀφ᾿ απο from; away ὕδατος υδωρ water φερομένου φερω carry; bring καὶ και and; even φανήσεται φαινω shine; appear ἐν εν in Σιων σιων Siōn; Sion ὡς ως.1 as; how ποταμὸς ποταμος river φερόμενος φερω carry; bring ἔνδοξος ενδοξος glorious ἐν εν in γῇ γη earth; land διψώσῃ διψαω thirsty
32:2 וְ wᵊ וְ and הָיָה־ hāyā- היה be אִ֥ישׁ ʔˌîš אִישׁ man כְּ kᵊ כְּ as מַֽחֲבֵא־ mˈaḥᵃvē- מַחֲבֵא hiding-place ר֖וּחַ rˌûₐḥ רוּחַ wind וְ wᵊ וְ and סֵ֣תֶר sˈēṯer סֵתֶר hiding place זָ֑רֶם zˈārem זֶרֶם rain כְּ kᵊ כְּ as פַלְגֵי־ falᵊḡê- פֶּלֶג division מַ֣יִם mˈayim מַיִם water בְּ bᵊ בְּ in צָיֹ֔ון ṣāyˈôn צָיֹון waterless country כְּ kᵊ כְּ as צֵ֥ל ṣˌēl צֵל shadow סֶֽלַע־ sˈelaʕ- סֶלַע rock כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth עֲיֵפָֽה׃ ʕᵃyēfˈā עָיֵף faint
32:2. et erit vir sicut qui absconditur a vento et celat se a tempestate sicut rivi aquarum in siti et umbra petrae prominentis in terra desertaAnd a man shall be as when one is hid from the wind, and hideth himself from a storm, as rivers of waters in drought, and the shadow of a rock that standeth out in a desert land.
2. And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.
32:2. And a man will be like someone hidden from the wind, who conceals himself from a storm, or like rivers of waters in a time of thirst, or like the shadow of a rock that juts out in a desert land.
32:2. And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.
And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land:

32:2 и каждый из них будет как защита от ветра и покров от непогоды, как источники вод в степи, как тень от высокой скалы в земле жаждущей.
32:2
καὶ και and; even
ἔσται ειμι be
ο the
ἄνθρωπος ανθρωπος person; human
κρύπτων κρυπτω hide
τοὺς ο the
λόγους λογος word; log
αὐτοῦ αυτος he; him
καὶ και and; even
κρυβήσεται κρυπτω hide
ὡς ως.1 as; how
ἀφ᾿ απο from; away
ὕδατος υδωρ water
φερομένου φερω carry; bring
καὶ και and; even
φανήσεται φαινω shine; appear
ἐν εν in
Σιων σιων Siōn; Sion
ὡς ως.1 as; how
ποταμὸς ποταμος river
φερόμενος φερω carry; bring
ἔνδοξος ενδοξος glorious
ἐν εν in
γῇ γη earth; land
διψώσῃ διψαω thirsty
32:2
וְ wᵊ וְ and
הָיָה־ hāyā- היה be
אִ֥ישׁ ʔˌîš אִישׁ man
כְּ kᵊ כְּ as
מַֽחֲבֵא־ mˈaḥᵃvē- מַחֲבֵא hiding-place
ר֖וּחַ rˌûₐḥ רוּחַ wind
וְ wᵊ וְ and
סֵ֣תֶר sˈēṯer סֵתֶר hiding place
זָ֑רֶם zˈārem זֶרֶם rain
כְּ kᵊ כְּ as
פַלְגֵי־ falᵊḡê- פֶּלֶג division
מַ֣יִם mˈayim מַיִם water
בְּ bᵊ בְּ in
צָיֹ֔ון ṣāyˈôn צָיֹון waterless country
כְּ kᵊ כְּ as
צֵ֥ל ṣˌēl צֵל shadow
סֶֽלַע־ sˈelaʕ- סֶלַע rock
כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
עֲיֵפָֽה׃ ʕᵃyēfˈā עָיֵף faint
32:2. et erit vir sicut qui absconditur a vento et celat se a tempestate sicut rivi aquarum in siti et umbra petrae prominentis in terra deserta
And a man shall be as when one is hid from the wind, and hideth himself from a storm, as rivers of waters in drought, and the shadow of a rock that standeth out in a desert land.
32:2. And a man will be like someone hidden from the wind, who conceals himself from a storm, or like rivers of waters in a time of thirst, or like the shadow of a rock that juts out in a desert land.
32:2. And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.
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Adam Clarke: Commentary on the Bible - 1831
32:2: As the shadow of a great rock - The shadow of a great projecting rock is the most refreshing that is possible in a hot country, not only as most perfectly excluding the rays of the sun, but also as having in itself a natural coolness, which it reflects and communicates to every thing about it.
Speluncaeque tegant, et saxea procubet umbra.
Virg. Georg. 3:145.
"Let the cool cave and shady rock protect them."
Επει κεφαλην και γουνατα Σειριος αζει,
Αυαλεος δε τε χρως απο καυματος· αλλα τοτ' ηδη
Ειη πετραιη τε σκιν, και Βιβλινος οινος.
Hesiod. 2:206.
"When Sirius rages, and thine aching head,
Parched skin, and feeble knees refreshment need;
Then to the rock's projected shade retire,
With Biblin wine recruit thy wasted powers."
Albert Barnes: Notes on the Bible - 1834
32:2: And a man - That is, evidently, the man referred to in the pRev_ious verse, to wit, Hezekiah.
Shall be as an hiding-place from the wind - A place where one may take refuge from a violent wind and tempest (see the note at Isa 25:4).
A covert - A place of shelter and security. Wind and tempest are emblematic of calamity and oppression; and the sense is, that Hezekiah would be the protector of his people, and would save them from the calamities to which they had been subjected in former reigns.
As rivers of water - This figure is often used in Isaiah (see Isa 35:6-7; and the notes at Isa 41:18). It means that the blessings of such a reign would be as grateful and refreshing as gushing fountains and running streams were to a thirsty traveler. Here it refers to the benefits that would be conferred by the reign of Hezekiah - a reign which, compared with that of his father, would be like a refreshing fountain to a weary pilgrim in a pathless desert.
As the shadow of a great rock - In a burning desert of sand nothing is more grateful than the cooling shade of a far-projecting rock. It not only excludes the rays of the sun, but it has itself a refreshing coolness that is most grateful to a weary traveler. The same figure is often used by the classic writers (see Virgil, "Georg." iii, 145; Hesiod, ii. 106).
In a weary land - A land where there is fatigue and weariness. Probably here it is used to denote a land destitute of trees, and groves, and pleasant abodes; a land where one expects weariness and fatigue without any refreshment and shelter. The following description from Campbell's "Travels in Africa" will explain this: 'Well does the traveler remember a day in the wilds of Africa, where the country was chiefly covered with burning sand; when, scorched with the powerful rays of an almost vertical sun, the thermometer in the shade standing at 100 degrees (Fahrenheit). He remembers long looking hither and thither for something that would afford protection from the almost insupportable heat, and where the least motion of air felt like a flame coming against the face. At length he espied a huge loose rock leaning against the front of a small cliff which faced the sun. At once he fled for refuge underneath its inviting shade. The coolness emitted from this rocky canopy he found exquisitely exhilarating. The wild beasts of the deserts were all fled to their dens, and the feathered songsters were all roosting among the thickest foliage they could find of the evergreen trees. The whole creation around seemed to groan, as if their vigor had been entirely exhausted. A small river was providentially at hand, to the side of which, after a while, he ventured, and sipped a little of its cooling water, which tasted better than the best Burgundy, or the finest old hock in the world. During all this enjoyment, the above apropos text was the interesting subject of the traveler's meditation; though the allusion as a figure, must fall infinitely short of that which is meant to be prefigured by it.'
(The whole of this passage is capable of beautiful application to the Messiah and his times; while the language of the second verse cannot be supposed descriptive of any "creature;" it is so associated in our minds with the character and functions of the Divine Redeemer, that we cannot easily acquiesce in any meaner application. 'To interpret the sublime imagery of this verse Isa 32:2 in application to a mere human being, would be quite repugnant to the spirit of the sacred writers, by whom Yahweh alone is represented as the source of protection and refreshment to his people, and all trust in creatures solemnly interdicted' (Henderson). Doubtless, if Hezekiah be at all intended, it is in a typical or inferior sense only. A greater than Hezekiah is here; the language and figures used are precisely such as are elsewhere by the prophet applied to Yahweh Isa 4:6; Isa 25:4; while the particulars characteristic of the times predicted, are just such as elsewhere he connects with gospel times (compare Isa 29:18; Isa 35:5). The things predicted, according to this view, are a righteous administration under Messiah the prince Isa 32:1; protection and refreshment to his subjects; protection from the wrath of God and the temptations of Satan, and the rage of the world; refreshment by the consolutions and graces of his Spirit, which are as rivers of water in this dry land' Isa 32:2; a desire for knowledge and such facility in the acquisition of it, that even persons ordinarily supposed disqualified should both clearly understand, and easily and accurately express the truth Isa 32:3-4; a just appreciation of character and estimation of people in accordance therewith Isa 32:5; and, finally, the pRev_alence of a loving, liberal spirit, setting itself to devise and execute plans of benevolence on a scale hitherto unprecedented Isa 32:8; Psa 110:3; Act 2:44-45; Co2 8:1, Co2 8:4; Co2 9:2)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:2: a man: Isa 7:14, Isa 8:10-14, Isa 9:6; Psa 146:3-5; Mic 5:4, Mic 5:5; Zac 13:7; Ti1 3:16
an hiding: Isa 32:18, Isa 32:19, Isa 4:5, Isa 4:6, Isa 25:4, Isa 26:20, Isa 26:21, Isa 28:17, Isa 44:3; Psa 32:7, Psa 143:9; Mat 7:24-27
rivers: Isa 35:6, Isa 35:7, Isa 41:18, Isa 43:20; Joh 7:37; Rev 22:1
great: Heb. heavy
rock: Psa 31:2, Psa 31:3, Psa 63:1 *marg.
Geneva 1599
32:2 And a man shall be as an hiding place from the wind, and a covert from the tempest; as streams of water in a dry place, as the shadow of a great rock in (c) a weary land.
(c) Where men are weary with travelling for lack of water.
John Gill
32:2 And a man shall be as an hiding place from the wind, and a covert from the tempest,.... Or, "that man"; the King Messiah before mentioned; who had agreed to become man, was promised and prophesied of as such, had often appeared in a human form, was to be incarnate, and now is; though he is not a mere man; were he, he could not be what is here said of him, "as a hiding place, and covert from the wind and tempest", of his Father's wrath, raised by sin; and which all men are deserving of, and on whom it must fall, unless secured from it by Christ; who has bore it in the room and stead of his people, has turned it away, and delivered them from it, and all the effects of it, so that nothing of it comes upon them; he has endured the whole force of the storm himself; and his righteousness, blood, sacrifice, and intercession, screen his people from it: he also hides and covers them from Satan's temptations, the blast of the terrible ones, which is as a storm against the wall, so as they shall not be destroyed by them; by praying for them, succouring of them, supplying them with his grace, and delivering from them in his own time: likewise he protects them from the rage and fury of their persecuting enemies, when they come like a "whirlwind" to "scatter" them; they have rest in him, when troubled by men; and security by him, when these winds and waves beat upon them; and when they are tossed with the tempests of afflictions of various kinds, he bears them up under them, and carries them through them, and delivers out of them, and brings them at last safe to glory:
as rivers of water in a dry place; which are very delightful, refreshing, and fructifying. This denotes the abundance of grace in Christ, and the freeness of it, which flows from the boundless ocean of divine love, and which greatly comforts and refreshes the souls of the Lord's people in this dry and barren land, and makes them cheerful and fruitful, revives their spirits, makes glad their hearts, and causes them to go on their way rejoicing:
as the shadow of a great rock in a weary land: to travellers in it, who passing through a desert in hot countries and sultry climates, are glad when they find a rock which casts a shade, under which their can sit a while, sheltered from the scorching sun. Such a weary land is this world to the saints, who are wearied with sins, their own and others, with Satan's temptations, with afflictions and troubles of various sorts; Christ is the "Rock" that is higher than they, to whom they are directed and led when their hearts are overwhelmed within them; on whom not only their souls are built, and their feet are set, and he is a shelter to them; but he casts a shadow, which is very reviving and refreshing, and that is the shadow of his word and ordinances, under which they sit with delight and pleasure, and which makes their travelling through this wilderness comfortable.
John Wesley
32:2 A man - Each of his princes. A hiding place - Unto the people under their government. The wind - From the rage and violence of evil men. As rivers - No less refreshing. As the shadow - In a dry and scorched country, which is called weary, because it makes travellers weary; as death is called pale in other authors, because it makes mens faces pale.
Robert Jamieson, A. R. Fausset and David Brown
32:2 a man--rather, the man Christ [LOWTH]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Mt 26:64; Jn 5:27; Jn 19:5). Not as MAURER explains, "every one of the princes shall be," &c.
rivers--as refreshing as water and the cool shade are to the heated traveller (Is 35:6-7; Is 41:18).
32:332:3: Եւ ո՛չ եւս եղիցին յուսացեալ ՚ի մարդիկ. այլ տացեն զականջս առ ՚ի լսել[9940], [9940] Ոմանք. Տայցեն զականջս ՚ի լսել։
3 Այլեւս յոյս չեն դնելու մարդկանց վրայ, այլ իրենց ականջները պահելու են լսելու համար.
3 Տեսնողներուն աչքերը պիտի շլանան, Լսողներուն ականջները մտիկ պիտի ընեն։
Եւ ոչ եւս եղիցին յուսացեալ ի մարդիկ, այլ տացեն զականջս առ ի լսել:

32:3: Եւ ո՛չ եւս եղիցին յուսացեալ ՚ի մարդիկ. այլ տացեն զականջս առ ՚ի լսել[9940],
[9940] Ոմանք. Տայցեն զականջս ՚ի լսել։
3 Այլեւս յոյս չեն դնելու մարդկանց վրայ, այլ իրենց ականջները պահելու են լսելու համար.
3 Տեսնողներուն աչքերը պիտի շլանան, Լսողներուն ականջները մտիկ պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
32:332:3 И очи видящих не будут закрываемы, и уши слышащих будут внимать.
32:3 καὶ και and; even οὐκέτι ουκετι no longer ἔσονται ειμι be πεποιθότες πειθω persuade ἐπ᾿ επι in; on ἀνθρώποις ανθρωπος person; human ἀλλὰ αλλα but τὰ ο the ὦτα ους ear δώσουσιν διδωμι give; deposit ἀκούειν ακουω hear
32:3 וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִשְׁעֶ֖ינָה ṯišʕˌeʸnā שׁעה look עֵינֵ֣י ʕênˈê עַיִן eye רֹאִ֑ים rōʔˈîm ראה see וְ wᵊ וְ and אָזְנֵ֥י ʔoznˌê אֹזֶן ear שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear תִּקְשַֽׁבְנָה׃ tiqšˈavnā קשׁב give attention
32:3. non caligabunt oculi videntium et aures audientium diligenter auscultabuntThe eyes of them that see shall not be dim, and the ears of them that hear shall hearken diligently.
3. And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken.
32:3. The eyes of those who see will not be obscured, and the ears of those who hear will listen closely.
32:3. And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken.
And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken:

32:3 И очи видящих не будут закрываемы, и уши слышащих будут внимать.
32:3
καὶ και and; even
οὐκέτι ουκετι no longer
ἔσονται ειμι be
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
ἀνθρώποις ανθρωπος person; human
ἀλλὰ αλλα but
τὰ ο the
ὦτα ους ear
δώσουσιν διδωμι give; deposit
ἀκούειν ακουω hear
32:3
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִשְׁעֶ֖ינָה ṯišʕˌeʸnā שׁעה look
עֵינֵ֣י ʕênˈê עַיִן eye
רֹאִ֑ים rōʔˈîm ראה see
וְ wᵊ וְ and
אָזְנֵ֥י ʔoznˌê אֹזֶן ear
שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear
תִּקְשַֽׁבְנָה׃ tiqšˈavnā קשׁב give attention
32:3. non caligabunt oculi videntium et aures audientium diligenter auscultabunt
The eyes of them that see shall not be dim, and the ears of them that hear shall hearken diligently.
32:3. The eyes of those who see will not be obscured, and the ears of those who hear will listen closely.
32:3. And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken.
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
3-4: Очи видящих - уши слышащих. Некоторые толкователи видят здесь просто обозначение людей, владеющих всеми чувствами, но не желающих ими пользоваться, закрывающих свои глаза и уши, чтобы не видеть и не слышать того, что им не нравится (Nägelscbach). Но, принимая во внимание то, что говорил пророк раньше о состоянии пророков и прозорливцев его времени (29:9, 10), мы и здесь усматриваем указание именно на пророков, удостаивавшихся видеть видения и слышать откровения от Бога. Тогда эти пророки будут беспрепятственно совершать свое великое служение.

Легкомысленные и косноязычные. Это ложные пророки или лучше тогдашние руководители общественного мнения, не способные сами отличать правды от лжи, не могшие передать другим свои мысли понятным языком.
Adam Clarke: Commentary on the Bible - 1831
32:3: And the eyes of them that see shall not be dim "And him the eyes of those that see shall regard" - For ולא velo, and not, Le Clerc reads ולו velo, and to him, of which mistake the Masoretes acknowledge there are fifteen instances; and many more are reckoned by others. The removal of the negative restores to the verb its true and usual sense.
Albert Barnes: Notes on the Bible - 1834
32:3: And the eyes of them that see ... - The sense of this verse is, that there shall be, under the reign of this wise and pious prince, on the part of the prophets and teachers, a clear view of divine truth, and on the part of the people who hear, a disposition to hearken and to attend to it. The phrase 'of them that see,' refers probably to the prophets, as those who were called seers (see the notes at Isa 29:10; Isa 30:10; compare Sa1 9:9), or those who had visions (see the note at Isa 1:1) of the things that God would communicate to people. The word rendered 'be dim' (תשׁעינה tishe‛ eynâ h), is derived from שׁעה shâ‛ â h, which usually signifies "to see, to look," but it also has a meaning similar to שׁעע shâ‛ a‛, "to spread over, to close, to make blind." Of this fact Lowth seems not to have been aware when he proposed, without the authority of any MS., to change the text. The sense is, that those who were prophets and religious teachers should no more see obscurely, but should have clear and just views of divine truth.
And the ears of them that hear - Of the people who were instructed by their religious teachers.
Shall hearken - It shall be a characteristic of those times that they shall be disposed to attend to the truth of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:3: Isa 29:18, Isa 29:24, Isa 30:26, Isa 35:5, Isa 35:6, Isa 54:13, Isa 60:1, Isa 60:2; Jer 31:34; Mat 13:11; Mar 7:37, Mar 8:22-25; Act 26:18; Co2 4:6; Jo1 2:20, Jo1 2:21
Carl Friedrich Keil and Franz Delitzsch
32:3
The second is an opened understanding, following upon the ban of hardening. "And the eyes of the seeing no more are closed, and the ears of the hearing attend. And the heart of the hurried understands to know, and the tongue of stammerers speaks clear things with readiness." It is not physical miracles that are predicted here, but a spiritual change. The present judgment of hardening will be repealed: this is what Is 32:3 affirms. The spiritual defects, from which many suffer who do not belong to the worst, will be healed: this is the statement in Is 32:4. The form תּשׁעינה is not the future of שׁעה here, as in Is 31:1; Is 22:4; Is 17:7-8 (in the sense of, they will no longer stare about restlessly and without aim), but of שׁעה = שׁעע, a metaplastic future of the latter, in the sense of, to be smeared over to closed (see Is 29:9; Is 6:10; cf., tach in Is 44:18). On qâshabh (the kal of which is only met with here), see at Is 21:7. The times succeeding the hardening, of which Isaiah is speaking here, are "the last times," as Is 6:1-13 clearly shows; though it does not therefore follow that the king mentioned in Is 32:1 (as in Is 11:1.) is the Messiah Himself. In Is 32:1 the prophet merely affirms, that Israel as a national commonwealth will then be governed in a manner well pleasing to God; here he predicts that Israel as a national congregation will be delivered from the judgment of not seeing with seeing eyes, and not hearing with hearing ears, and that it will be delivered from defects of weakness also. The nimhârı̄m are those that fall headlong, the precipitate, hurrying, or rash; and the עלּגים, stammerers, are not scoffers (Is 28:7., Is 19:20), as Knobel and Drechsler maintain, but such as are unable to think and speak with distinctness and certainty, more especially concerning the exalted things of God. The former would now have the gifts of discernment (yâbhı̄n), to perceive things in their true nature, and to distinguish under all circumstances that which is truly profitable (lâda‛ath); the latter would be able to express themselves suitably, with refinement, clearness, and worthiness. Tsachōth (old ed. tsâchōth) signifies that which is light, transparent; not merely intelligible, but refined and elegant. תּמהר gives the adverbial idea to ledabbēr (Ewald, 285, a).
Geneva 1599
32:3 And the eyes of (d) them that see shall not be dim, and the ears of them that hear shall hearken.
(d) He promises to give the true light which is the pure doctrine of God's word, and understanding, and zeal of the same, are contrary to the threatenings against the wicked, (Is 6:9, Is 29:10).
John Gill
32:3 And the eyes of them that see shall not be dim,.... Not of the seers and prophets, or ministers of the word only, but of the righteous in general, as the Targum; even all such as are illuminated by the Spirit of God, who shall have a clear discerning of Gospel truths, behold with open face, with eyes unveiled, the glory of them, and of Christ in them, and not have their eyes covered, or such a dim obscure knowledge of them as under the law; and not only the watchmen shall see, eye to eye, all truths clearly and distinctly, but even all, from the least to the greatest, shall know the Lord, and the earth shall be filled with the knowledge of him, as the waters cover the sea. It is a prophecy of the great increase of spiritual light in the times of the Messiah:
and the ears of them that hear shall hearken: very diligently and attentively to the word preached, and receive and embrace the doctrines of the Gospel, and submit to, and obey, the ordinances of it.
John Wesley
32:3 The eyes - The people, they shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly: both princes and people shall be reformed.
Robert Jamieson, A. R. Fausset and David Brown
32:3 them that see--the seers or prophets.
them that hear--the people under instruction (Is 35:5-6).
32:432:4: եւ սիրտք տկարաց անսայցեն ՚ի լսել. եւ լեզուք թոթովք՝ արագարա՛գ ուսցին խօսել զխաղաղութիւն[9941]։ [9941] Ոմանք. Անսասցեն ՚ի լսել։
4 տկարների սրտերը պիտի անսան ու հնազանդուեն, թոթովախօս լեզուներն արագօրէն պիտի սովորեն բարբառել խաղաղութիւն:
4 Արտորացողներուն սիրտը առողջ դատողութիւն պիտի ունենայ Եւ թոթովախօսներուն լեզուն Յստակ խօսելու պատրաստ պիտի ըլլայ։
Եւ սիրտք տկարաց անսայցեն ի լսել``. եւ լեզուք թոթովք` արագ արագ ուսցին խօսել [464]զխաղաղութիւն:

32:4: եւ սիրտք տկարաց անսայցեն ՚ի լսել. եւ լեզուք թոթովք՝ արագարա՛գ ուսցին խօսել զխաղաղութիւն[9941]։
[9941] Ոմանք. Անսասցեն ՚ի լսել։
4 տկարների սրտերը պիտի անսան ու հնազանդուեն, թոթովախօս լեզուներն արագօրէն պիտի սովորեն բարբառել խաղաղութիւն:
4 Արտորացողներուն սիրտը առողջ դատողութիւն պիտի ունենայ Եւ թոթովախօսներուն լեզուն Յստակ խօսելու պատրաստ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:432:4 И сердце легкомысленных будет уметь рассуждать; и косноязычные будут говорить ясно.
32:4 καὶ και and; even ἡ ο the καρδία καρδια heart τῶν ο the ἀσθενούντων ασθενεω infirm; ail προσέξει προσεχω pay attention; beware τοῦ ο the ἀκούειν ακουω hear καὶ και and; even αἱ ο the γλῶσσαι γλωσσα tongue αἱ ο the ψελλίζουσαι ψελλιζω quickly μαθήσονται μανθανω learn λαλεῖν λαλεω talk; speak εἰρήνην ειρηνη peace
32:4 וּ û וְ and לְבַ֥ב lᵊvˌav לֵבָב heart נִמְהָרִ֖ים nimhārˌîm מהר hasten יָבִ֣ין yāvˈîn בין understand לָ lā לְ to דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge וּ û וְ and לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue עִלְּגִ֔ים ʕillᵊḡˈîm עִלֵּג stammerer תְּמַהֵ֖ר tᵊmahˌēr מהר hasten לְ lᵊ לְ to דַבֵּ֥ר ḏabbˌēr דבר speak צָחֹֽות׃ ṣāḥˈôṯ צַח clear
32:4. et cor stultorum intelleget scientiam et lingua balborum velociter loquetur et planeAnd the heart of fools shall understand knowledge, and the tongue of stammerers shall speak readily and plain.
4. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
32:4. And the heart of the foolish will understand knowledge, and the tongue of those with impaired speech will speak quickly and plainly.
32:4. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly:

32:4 И сердце легкомысленных будет уметь рассуждать; и косноязычные будут говорить ясно.
32:4
καὶ και and; even
ο the
καρδία καρδια heart
τῶν ο the
ἀσθενούντων ασθενεω infirm; ail
προσέξει προσεχω pay attention; beware
τοῦ ο the
ἀκούειν ακουω hear
καὶ και and; even
αἱ ο the
γλῶσσαι γλωσσα tongue
αἱ ο the
ψελλίζουσαι ψελλιζω quickly
μαθήσονται μανθανω learn
λαλεῖν λαλεω talk; speak
εἰρήνην ειρηνη peace
32:4
וּ û וְ and
לְבַ֥ב lᵊvˌav לֵבָב heart
נִמְהָרִ֖ים nimhārˌîm מהר hasten
יָבִ֣ין yāvˈîn בין understand
לָ לְ to
דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge
וּ û וְ and
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
עִלְּגִ֔ים ʕillᵊḡˈîm עִלֵּג stammerer
תְּמַהֵ֖ר tᵊmahˌēr מהר hasten
לְ lᵊ לְ to
דַבֵּ֥ר ḏabbˌēr דבר speak
צָחֹֽות׃ ṣāḥˈôṯ צַח clear
32:4. et cor stultorum intelleget scientiam et lingua balborum velociter loquetur et plane
And the heart of fools shall understand knowledge, and the tongue of stammerers shall speak readily and plain.
32:4. And the heart of the foolish will understand knowledge, and the tongue of those with impaired speech will speak quickly and plainly.
32:4. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
32:4: The heart also of the rash - Margin, 'Hasty.' The Hebrew word denotes those who hasten; that is, those who are precipitate in forming a judgment, or deciding on a course of action. They do not take time to deliberate, and consequently they are led headlong into error, and into improper courses of life.
Shall understand knowledge - They shall take time to deliberate; and they shall consequently form a more enlightened judgment.
And the tongue of the stammerers - The 'stammerers' (compare the note at Isa 28:11) seem here to denote those who had indistinct and confused views of subjects, or who were incapable of expressing clear and intelligible views of divine truth.
Shall be ready to speak plainly - Margin, 'Elegantly.' The Hebrew is צתות tsâ thô th 'clear,' 'white,' usually applied to a bright, clear, white light. The sense is, that there should be no indistinctness or obscurity in their views and modes of utterance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:4: heart: Isa 29:24; Neh 8:8-12; Mat 11:25, Mat 16:17; Act 6:7, Act 26:9-11; Gal 1:23
rash: Heb. hasty
the tongue: Exo 4:11; Sol 7:9; Luk 21:14, Luk 21:15; Act 2:4-12, Act 4:13
plainly: or, elegantly
John Gill
32:4 The heart also of the rash shall understand knowledge,.... Such who have been hasty and precipitant, as the word (c) signifies; who have not given themselves time to consider what they have read or heard, or has been proposed unto them, and have hastily received every thing that has been suggested to them, especially by carnal sense and reason, shall now sit down, and coolly consider things, and so gain an understanding of divine and spiritual knowledge, of the knowledge of Christ, of his person, offices, grace, righteousness, and salvation; an experimental knowledge and understanding of these things, heart and not head knowledge:
and the tongue of the stammerer shall be ready to speak plainly; or, "shall make haste to speak neatly" (d); elegantly and politely; such who hesitated in their speech, and spoke in a blundering manner, and scarcely intelligibly, especially when they spoke of divine and spiritual things, yet now, without the least hesitation, in the freest and most ready manner, with all plainness and propriety shall talk of these things, to the great delight, satisfaction, and use of those that hear them: this was true of the apostles of Christ, those babes and sucklings, out of whose mouth God ordained praise, and who were most of them Galilaeans, very illiterate and unpolished, and yet these, especially when they had the gift of tongues, spake the great things of God very readily, and in good language; and also is true of other ministers of the word, raised up among the barbarous nations of the world.
(c) "inconsideratorum", Junius & Tremellius, Piscator; "praecipatorum", Montanus. (d) "festinabit loqui nitida", Pagninus; "polite", Munster; "diserte", Calvin; "loqui venusta", Cocceius.
John Wesley
32:4 The rash - Who were hasty in judging of things; which is an argument of ignorance and folly. The tongue - That used to speak of the things of God, darkly, and doubtfully; which though it was in part fulfilled in Hezekiah, yet was truly and fully accomplished only by Christ, who wrought this wonderful change in an innumerable company both of Jews and Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
32:4 rash--rather, "the hasty"; contrast "shall not make haste" (Is 28:16); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed [HORSLEY].
stammers--those who speak confusedly on divine things (compare Ex 4:10-12; Jer 1:6; Mt 10:19-20). Or, rather, those drunken scorners who in stammering style imitated Isaiah's warnings to mock them [MAURER] (Is 28:7-11, Is 28:13-14, Is 28:22; Is 29:20); in this view, translate, "speak uprightly" (agreeably to the divine law); not as English Version, referring to the distinctness of articulation, "plainly."
32:532:5: Եւ ո՛չ եւս ասասցեն ցյիմարն լինել նոցա իշխան. եւ ո՛չ եւս ասասցեն պաշտօնեայք քո՝ թէ լո՛ւռ լեր։
5 Էլ չեն դիմելու յիմարին, որ լինի իրենց իշխան, եւ ոչ էլ քո պաշտօնեաներն են ասելու, թէ՝ լո՛ւռ կաց.
5 Անզգամին անգամ մըն ալ ազնուաբարոյ պիտի չըսուի, Ագահին անգամ մըն ալ առատաձեռն պիտի չըսուի.
Եւ ոչ եւս ասասցեն ցյիմարն` լինել նոցա իշխան. եւ ոչ եւս ասասցեն պաշտօնեայք քո թէ` Լուռ լեր:

32:5: Եւ ո՛չ եւս ասասցեն ցյիմարն լինել նոցա իշխան. եւ ո՛չ եւս ասասցեն պաշտօնեայք քո՝ թէ լո՛ւռ լեր։
5 Էլ չեն դիմելու յիմարին, որ լինի իրենց իշխան, եւ ոչ էլ քո պաշտօնեաներն են ասելու, թէ՝ լո՛ւռ կաց.
5 Անզգամին անգամ մըն ալ ազնուաբարոյ պիտի չըսուի, Ագահին անգամ մըն ալ առատաձեռն պիտի չըսուի.
zohrab-1805▾ eastern-1994▾ western am▾
32:532:5 Невежду уже не будут называть почтенным, и о коварном не скажут, что он честный.
32:5 καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not εἴπωσιν επω say; speak τῷ ο the μωρῷ μωρος stupid ἄρχειν αρχω rule; begin καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not εἴπωσιν επω say; speak οἱ ο the ὑπηρέται υπηρετης officer σου σου of you; your σίγα σιγαω keep silent
32:5 לֹֽא־ lˈō- לֹא not יִקָּרֵ֥א yiqqārˌē קרא call עֹ֛וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to נָבָ֖ל nāvˌāl נָבָל stupid נָדִ֑יב nāḏˈîv נָדִיב willing וּ û וְ and לְ lᵊ לְ to כִילַ֕י ḵîlˈay כִּילַי [uncertain] לֹ֥א lˌō לֹא not יֵֽאָמֵ֖ר yˈēʔāmˌēr אמר say שֹֽׁועַ׃ šˈôₐʕ שֹׁועַ noble
32:5. non vocabitur ultra is qui insipiens est princeps neque fraudulentus appellabitur maiorThe fool shall no more be called prince: neither shall the deceitful be called great:
5. The vile person shall be no more called liberal, nor the churl said to be bountiful.
32:5. He who is foolish will no longer be called leader, nor will the deceitful be called greater.
32:5. The vile person shall be no more called liberal, nor the churl said [to be] bountiful.
The vile person shall be no more called liberal, nor the churl said [to be] bountiful:

32:5 Невежду уже не будут называть почтенным, и о коварном не скажут, что он честный.
32:5
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
εἴπωσιν επω say; speak
τῷ ο the
μωρῷ μωρος stupid
ἄρχειν αρχω rule; begin
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
εἴπωσιν επω say; speak
οἱ ο the
ὑπηρέται υπηρετης officer
σου σου of you; your
σίγα σιγαω keep silent
32:5
לֹֽא־ lˈō- לֹא not
יִקָּרֵ֥א yiqqārˌē קרא call
עֹ֛וד ʕˈôḏ עֹוד duration
לְ lᵊ לְ to
נָבָ֖ל nāvˌāl נָבָל stupid
נָדִ֑יב nāḏˈîv נָדִיב willing
וּ û וְ and
לְ lᵊ לְ to
כִילַ֕י ḵîlˈay כִּילַי [uncertain]
לֹ֥א lˌō לֹא not
יֵֽאָמֵ֖ר yˈēʔāmˌēr אמר say
שֹֽׁועַ׃ šˈôₐʕ שֹׁועַ noble
32:5. non vocabitur ultra is qui insipiens est princeps neque fraudulentus appellabitur maior
The fool shall no more be called prince: neither shall the deceitful be called great:
32:5. He who is foolish will no longer be called leader, nor will the deceitful be called greater.
32:5. The vile person shall be no more called liberal, nor the churl said [to be] bountiful.
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
5-8: От правителей и руководителей иудейских пророк переходит теперь к изображению просто людей знатных. В настоящее время часто людей величают не по их действительным достоинствам. Знатными, т. е. благородными, называют невежд и коварных, т. е. строящих козни своему ближнему. При Мессии же этого не будет. Каждому будет воздано по его заслугам. Чтобы показать, как нехорошо люди поступают в настоящее время, неправильно оценивая благородство и неблагородство, пророк говорит, что невежда или глупец приносит большой вред обществу. Он не только говорит глупости, но и питает в себе дурные намерения, отрицает Господа и вредит беззащитным людям, отнимая у них последние средства к жизни. Точно так же грешно преклоняться и пред людьми коварными, которые бедняка готовы погубить всякими нечестными способами. Напротив, честный человек и мыслит и делает то, что согласно с правилами чести - это не должно быть подвергаемо ни малейшему сомнению. Итак, значит, во времена Мессии почетные отличия не будут никому даваться даром. Только человек с определенным высоким нравственным миросозерцанием и способный проводить свои мысли в жизнь будет уважаем!
Adam Clarke: Commentary on the Bible - 1831
32:5: The vile person shall no more be called liberal - The different epithets here employed require minute explanation.
The vile person - נבל nabal, the pampered, fattened, brainless fellow, who eats to live, and lives to eat; who will scarcely part with any thing, and that which he does give he gives with an evil eye and a grudging heart.
Liberal - נדיב nadib; the generous, openhearted, princely man, who writes on all his possessions, For myself and mankind, and lives only to get and to do good.
The churl - כילי kilai, the avaricious man; he who starves himself amidst his plenty, and will not take the necessaries of life for fear of lessening his stock.
Thus he differs from נבל nabal, who feeds himself to the full, and regards no one else; like the rich man in the Gospel. The avaricious man is called כילי kilai, from כי ki, for, לי li, myself; or contracted from כל col, all, and לי li, to myself: all is mine; all I have is my own; and all I can get is for myself: and yet this man enjoys nothing; he withholds
From back and belly too their proper fare: -
O cursed lust of gold, when for thy sake
The wretch throws up his interest in both worlds,
First starved in this, then damned in that to come!
Bountiful - שוע shoa, he who is abundantly rich; who rejoices in his plenty, and deals out to the distressed with a liberal hand.
Albert Barnes: Notes on the Bible - 1834
32:5: The vile person - Hebrew, 'Fool.' But the connection requires us to understand this as the opposite of liberal; and it means a person who is close, miserly, narrow-minded, covetous. This person is designated, very appropriately, as a fool.
Shall be no more called liberal - It is probable that under the reign of former princes, when all views of right and wrong had been perverted, people of unprincipled character had been the subjects of flattery, and names of virtue had been attributed to them by their friends and admirers. But it would not be so under the virtuous reign of the prince here celebrated. Things would be called by their right names, and flattery would not be allowed to attribute to people, qualities which they did not possess.
Nor the churl - The word 'churl' means properly a rude, surly, ill-bred man; then a miser, a niggard. The Hebrew word means properly a deceiver, a fraudulent man (Gesenius). The word avaricious, however, seems to suit the connection. Lowth renders it, 'Niggard.' Noyes, 'Crafty.'
Bountiful - Flattery shall no more ascribe to a miserly man a character which does not belong to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:5: vile: Isa 5:20; Psa 15:4; Mal 3:18
nor: Sa1 25:3-8; Pro 23:6-8
Carl Friedrich Keil and Franz Delitzsch
32:5
A third fruit of the blessing is the naming and treating of every one according to his true character. "The fool will no more be called a nobleman, nor the crafty a gentleman. For a fool speaks follies, and his heart does godless things, to practise tricks and to speak error against Jehovah, to leave the soul of hungry men empty, and to withhold the drink of thirsty ones. And the craft of a crafty man is evil, who devises stratagems to destroy suffering ones by lying words, even when the needy exhibits his right. But a noble man devises noble things, and to noble things he adheres." Nobility of birth and wealth will give place to nobility of character, so that the former will not exist or not be recognised without the latter. Nâdı̄bh is properly one who is noble in character, and then, dropping the ethical meaning, one who is noble by rank. The meaning of the word generosus follows the same course in the opposite direction. Shōă‛ is the man who is raised to eminence by the possession of property; the gentleman, as in Job 34:19. The prophet explains for himself in what sense he uses the words nâbhâl and kı̄lai. We see from his explanation that kı̄lai neither signifies the covetous, from kūl (Saad.), nor the spendthrift, from killâh (Hitzig). Jerome gives the correct rendering, viz., fraudulentus; and Rashi and Kimchi very properly regard it as a contraction of nekhı̄lai. It is an adjective form derived from כּיל = נכיל, like שׂיא = נשׂיא (Job 20:6). The form כּלי in Is 32:1 is used interchangeably with this, merely for the sake of the resemblance in sound to כּליו (machinatoris machinae pravae). In Is 32:6, commencing with ki (for), the fact that the nâbhâl (fool) and kı̄lai (crafty man) will lose their titles of honour, is explained on the simple ground that such men are utterly unworthy of them. Nâbhâl is a scoffer at religion, who thinks himself an enlightened man, and yet at the same time has the basest heart, and is a worthless egotist. The infinitives with Lamed show in what the immorality ('âven) consists, with which his heart is so actively employed. In Is 32:6, ūbhedabbēr ("and if he speak") is equivalent to, "even in the event of a needy man saying what is right and well founded:" Vâv = et in the sense of etiam ((cf., 2Kings 1:23; Ps 31:12; Hos 8:6; Eccles 5:6); according to Knobel, it is equivalent to et quidem, as in Eccles 8:2; Amos 3:11; Amos 4:10; whereas Ewald regards it as Vav conj. (283, d), "and by going to law with the needy," but את־אביון would be the construction in this case (vid., 4Kings 25:6). According to Is 32:8, not only does the noble man devise what is noble, but as such (הוּא) he adheres to it. We might also adopt this explanation, "It is not upon gold or upon chance that he rises;" but according to the Arabic equivalents, qūm signifies persistere here.
Geneva 1599
32:5 The (e) vile person shall be no more called noble, nor the churl said [to be] bountiful.
(e) Vice will no more be called virtue, nor virtue esteemed by power and riches.
John Gill
32:5 The vile person shall be no more called liberal,.... Or "Nabal" (a fool) "shall no more be called Nadib" (e) (a prince); or have this name put upon him, or be advanced to honour and dignity, or be flattered with such a title, so unbecoming him. The sense seems to be, that, in Gospel times, such who are fools as to the knowledge of spiritual things, that have no spiritual and experimental knowledge of the truths of the Gospel, but are quite ignorant of them, shall not be made princes, or spiritual rulers, and governors in the house of God;
nor the churl said to be bountiful; or called a lord, as Jarchi interprets the word; which, he says, is used of such an one, because all men look to him, and respect him (f); but now a covetous and tenacious man, that withholds more than is meet, that keeps, all he has to himself, without communicating to others, and scarcely allows himself the necessaries of life, being so sordidly avaricious, such an one shall not be a pastor, or ruler, in the church of God; such were the Scribes and Pharisees among the Jews in Christ's time, and therefore rejected, Mt 23:14 folly and covetousness are both bad things in a minister of the word, and greatly disqualify a man for that work and office: or else the sense of the whole is, that there should be such a discerning of men in Gospel times, and such faithfulness used towards them, that a wicked man should not be taken for a good man, nor in a flattering way be called one; but the precious and the vile should be distinguished, and called by their right names. The Targum is,
"the wicked man shall be no more called just, and they that transgress his word shall not be called mighty.''
(e) "Nabal non vocabitur Nadib", Gataker. (f) Kimchi makes it to be the same with a "prodigal person"; and so Ben Melech; but Elias, in his Tishbi, p. 93, 95. says there is a difference between them; he says, is one that squanders his money in eating and drinking, and the like, which is a bad custom; but is an honourable person, who gives his money to good purposes, and more than is meet, which is a good custom; and he is more praiseworthy than the liberal man.
John Wesley
32:5 The vile - Base and worthless men. Liberal - Shall no longer be reputed honourable, because of their high and honourable places, but wickedness shall be discovered where ever it is, and virtue manifested and rewarded. The churl - The sordid and covetous man; but under this one vice, all vices are understood, as under the opposite virtue of bountifulness; all virtues are comprehended.
Robert Jamieson, A. R. Fausset and David Brown
32:5 vile--rather, "fool" [LOWTH]; that is, ungodly (Ps 14:1; Ps 74:18).
liberal--rather, "noble-minded."
churl--rather, "fraudulent" [GESENIUS].
bountiful--religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [HORSLEY].
32:632:6: Քանզի յիմարն յիմարութիւն խօսեսցի, եւ սիրտ նորա զնանրութիւն խորհեսցի. կատարել զանօրէնութիւն, եւ խօսել առ Աստուած զհայհոյութիւն. ցրուել զանձինս քաղցեալս, եւ զանձինս ծարաւեալս՝ ունա՛յնս արձակել[9942]։ [9942] Ոմանք. Զնանրութիւնս խոր՛՛։ ՚Ի լուս՛՛. Խօսել առ Աստուած զմոլորութիւն. համաձայն բազմաց ՚ի բնաբ՛՛։
6 քանզի յիմարը յիմարութիւն դուրս կը տայ եւ իր սրտում փուչ բաներ կը մտածի՝ անօրէնութիւն անելով, Աստծու մասին մոլորութիւններ խօսելով, հալածելով քաղցած հոգիներին եւ ծարաւած մարդկանց դատարկ արձակելով:
6 Վասն զի անզգամը անզգամութեամբ կը խօսի Ու անոր սիրտը անօրէնութեամբ կը գործէ։Կեղծաւորութիւն կ’ընէ ու Տէրոջը վրայով ամբարշտութեամբ կը խօսի։Անօթիին հոգին կերակուրէ կը զրկէ Ու ծարաւին խմելիքը կը հատցնէ։
Քանզի յիմարն յիմարութիւն խօսեսցի, եւ սիրտ նորա զնանրութիւն խորհեսցի. կատարել զանօրէնութիւն, եւ խօսել առ [465]Աստուած զմոլորութիւն. ցրուել զանձինս քաղցեալս, եւ զանձինս ծարաւեալս` ունայնս արձակել:

32:6: Քանզի յիմարն յիմարութիւն խօսեսցի, եւ սիրտ նորա զնանրութիւն խորհեսցի. կատարել զանօրէնութիւն, եւ խօսել առ Աստուած զհայհոյութիւն. ցրուել զանձինս քաղցեալս, եւ զանձինս ծարաւեալս՝ ունա՛յնս արձակել[9942]։
[9942] Ոմանք. Զնանրութիւնս խոր՛՛։ ՚Ի լուս՛՛. Խօսել առ Աստուած զմոլորութիւն. համաձայն բազմաց ՚ի բնաբ՛՛։
6 քանզի յիմարը յիմարութիւն դուրս կը տայ եւ իր սրտում փուչ բաներ կը մտածի՝ անօրէնութիւն անելով, Աստծու մասին մոլորութիւններ խօսելով, հալածելով քաղցած հոգիներին եւ ծարաւած մարդկանց դատարկ արձակելով:
6 Վասն զի անզգամը անզգամութեամբ կը խօսի Ու անոր սիրտը անօրէնութեամբ կը գործէ։Կեղծաւորութիւն կ’ընէ ու Տէրոջը վրայով ամբարշտութեամբ կը խօսի։Անօթիին հոգին կերակուրէ կը զրկէ Ու ծարաւին խմելիքը կը հատցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
32:632:6 Ибо невежда говорит глупое, и сердце его помышляет о беззаконном, чтобы действовать лицемерно и произносить хулу на Господа, душу голодного лишать хлеба и отнимать питье у жаждущего.
32:6 ὁ ο the γὰρ γαρ for μωρὸς μωρος stupid μωρὰ μωρος stupid λαλήσει λαλεω talk; speak καὶ και and; even ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him μάταια ματαιος superficial νοήσει νοεω perceive τοῦ ο the συντελεῖν συντελεω consummate; finish ἄνομα ανομος lawless καὶ και and; even λαλεῖν λαλεω talk; speak πρὸς προς to; toward κύριον κυριος lord; master πλάνησιν πλανησις the διασπεῖραι διασπειρω sow abroad; scatter around ψυχὰς ψυχη soul πεινώσας πειναω hungry καὶ και and; even τὰς ο the ψυχὰς ψυχη soul τὰς ο the διψώσας διψαω thirsty κενὰς κενος hollow; empty ποιῆσαι ποιεω do; make
32:6 כִּ֤י kˈî כִּי that נָבָל֙ nāvˌāl נָבָל stupid נְבָלָ֣ה nᵊvālˈā נְבָלָה stupidity יְדַבֵּ֔ר yᵊḏabbˈēr דבר speak וְ wᵊ וְ and לִבֹּ֖ו libbˌô לֵב heart יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make אָ֑וֶן ʔˈāwen אָוֶן wickedness לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make חֹ֗נֶף ḥˈōnef חֹנֶף alienation וּ û וְ and לְ lᵊ לְ to דַבֵּ֤ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH תֹּועָ֔ה tôʕˈā תֹּועָה confusion לְ lᵊ לְ to הָרִיק֙ hārîq ריק be empty נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul רָעֵ֔ב rāʕˈēv רָעֵב hungry וּ û וְ and מַשְׁקֶ֥ה mašqˌeh מַשְׁקֶה butler, irrigated, drink צָמֵ֖א ṣāmˌē צָמֵא thirsty יַחְסִֽיר׃ yaḥsˈîr חסר diminish
32:6. stultus enim fatua loquetur et cor eius faciet iniquitatem ut perficiat simulationem et loquatur ad Dominum fraudulenter et vacuefaciat animam esurientis et potum sitienti auferatFor the fool will speak foolish things, and his heart will work iniquity, to practise hypocrisy, and speak to the Lord deceitfully, and to make empty the soul of the hungry, and take away drink from the thirsty.
6. For the vile person will speak villany, and his heart will work iniquity, to practise profaneness, and to utter error against the LORD, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail.
32:6. For a foolish man speaks foolishness and his heart works iniquity in order to accomplish deception. And he speaks to the Lord deceitfully, so as to empty the soul of the hungry and to take away drink from the thirsty.
32:6. For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail.
For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail:

32:6 Ибо невежда говорит глупое, и сердце его помышляет о беззаконном, чтобы действовать лицемерно и произносить хулу на Господа, душу голодного лишать хлеба и отнимать питье у жаждущего.
32:6
ο the
γὰρ γαρ for
μωρὸς μωρος stupid
μωρὰ μωρος stupid
λαλήσει λαλεω talk; speak
καὶ και and; even
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
μάταια ματαιος superficial
νοήσει νοεω perceive
τοῦ ο the
συντελεῖν συντελεω consummate; finish
ἄνομα ανομος lawless
καὶ και and; even
λαλεῖν λαλεω talk; speak
πρὸς προς to; toward
κύριον κυριος lord; master
πλάνησιν πλανησις the
διασπεῖραι διασπειρω sow abroad; scatter around
ψυχὰς ψυχη soul
πεινώσας πειναω hungry
καὶ και and; even
τὰς ο the
ψυχὰς ψυχη soul
τὰς ο the
διψώσας διψαω thirsty
κενὰς κενος hollow; empty
ποιῆσαι ποιεω do; make
32:6
כִּ֤י kˈî כִּי that
נָבָל֙ nāvˌāl נָבָל stupid
נְבָלָ֣ה nᵊvālˈā נְבָלָה stupidity
יְדַבֵּ֔ר yᵊḏabbˈēr דבר speak
וְ wᵊ וְ and
לִבֹּ֖ו libbˌô לֵב heart
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
אָ֑וֶן ʔˈāwen אָוֶן wickedness
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
חֹ֗נֶף ḥˈōnef חֹנֶף alienation
וּ û וְ and
לְ lᵊ לְ to
דַבֵּ֤ר ḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
תֹּועָ֔ה tôʕˈā תֹּועָה confusion
לְ lᵊ לְ to
הָרִיק֙ hārîq ריק be empty
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
רָעֵ֔ב rāʕˈēv רָעֵב hungry
וּ û וְ and
מַשְׁקֶ֥ה mašqˌeh מַשְׁקֶה butler, irrigated, drink
צָמֵ֖א ṣāmˌē צָמֵא thirsty
יַחְסִֽיר׃ yaḥsˈîr חסר diminish
32:6. stultus enim fatua loquetur et cor eius faciet iniquitatem ut perficiat simulationem et loquatur ad Dominum fraudulenter et vacuefaciat animam esurientis et potum sitienti auferat
For the fool will speak foolish things, and his heart will work iniquity, to practise hypocrisy, and speak to the Lord deceitfully, and to make empty the soul of the hungry, and take away drink from the thirsty.
32:6. For a foolish man speaks foolishness and his heart works iniquity in order to accomplish deception. And he speaks to the Lord deceitfully, so as to empty the soul of the hungry and to take away drink from the thirsty.
32:6. For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail.
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Adam Clarke: Commentary on the Bible - 1831
32:6: The vile person will speak villany "The fool will still utter folly" - A sort of proverbial saying, which Euripides (Bacchae, 369) has expressed in the very same manner and words: Μωρα γαρ μωρος λεγει· "The fool speaks folly. "Of this kind of simple and unadorned proverb or parable, see De S. Poes, Hebr. Praelect. xxiv.
Against the Lord "Against Jehovah" - For אל El, two MSS. read אל al, more properly; but both are of nearly the same meaning.
Albert Barnes: Notes on the Bible - 1834
32:6: For the vile person - Hebrew, 'The fool.' This word more properly expresses the idea than 'vile person.' The Hebrews Used the name fool to denote not only one destitute of understanding, but a knave, a dishonest man - regarding sin as the highest folly (see Sa1 25:25; Sa2 3:33; Job 2:10).
Will speak villainy - Hebrew, 'Will speak folly.' That is, he will act in accordance with his nature; it is his nature to speak folly, and he will do it. Under a wicked and unjust administration such persons might be the subjects flattery Isa 32:5, and might be raised to office and power. But under the administration of a virtuous king they would not be admitted to favor; and the reason was, that they would act out their nature, and would corrupt all around them. A monarch, therefore, who regarded the honor of his own throne, and the welfare of his subjects, would exclude them from his counsels.
To make empty the soul of the hungry - Probably this refers to spiritual hunger and thirst; and means that such a person would take away the means of knowledge from the people, and leave them to error, ignorance, and want. The sense is, that if such persons were raised to office, they would corrupt the nation and destroy their confidence in God; and this was a reason why a virtuous prince would exclude them from any participation in his government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:6: the vile: Sa1 24:13, Sa1 25:10, Sa1 25:11; Jer 13:23; Mat 12:34-36, Mat 15:19; Jam 3:5, Jam 3:6
and his heart: Psa 58:1, Psa 58:2; Hos 7:6, Hos 7:7; Mic 2:1, Mic 2:2; Act 5:3, Act 5:4, Act 8:21, Act 8:22; Jam 1:14, Jam 1:15
empty: Job 22:5-9, Job 24:2-16; Pro 11:24-26; Amo 2:6, Amo 2:7, Amo 8:6; Mic 3:1-3; Mat 23:14; Jam 1:27
John Gill
32:6 For the vile person will speak villainy,.... Or, "a fool will utter folly" (g); a man that has no understanding of Gospel truths himself can not deliver them to others; he will only speak foolish things, concerning the purity of human nature, the power of man's free will, the sufficiency of his own righteousness to justify him, and the merits of good works, and the like; and therefore such a man is a very improper one to be a guide and governor in the church of God:
and his heart will work iniquity; forge and devise it within himself; will form schemes of false doctrine, discipline, and worship, disagreeable to the word of God:
to practise hypocrisy; to make men believe he is a very devout and religious man, when he has no good thing in him, and to put others upon a profession of religion that have none; which things are commonly done by foolish and ignorant preachers:
and to utter error against the Lord; such doctrines as are contrary to the free, rich, sovereign grace of God; to the deity, personality, sonship, offices, blood, sacrifice, and righteousness of Christ, and so to the person and operations of the blessed Spirit:
to make empty the soul of the hungry; and he will cause the drink of the thirsty to fail; the "hungry" and "thirsty" are such as hunger and thirst after, and earnestly desire, the sincere milk of the word for their spiritual nourishment and growth; whose "souls" become "empty", and their "drink" fails, when the doctrines of grace are not dispensed unto them, but false and unedifying doctrines are delivered, so that their souls sink and faint, and are ready to die away, for want of the bread of the Gospel; agreeably to this sense, the Targum paraphrases the words thus,
"to make the soul of the righteous weary, who desire doctrine, as a hungry man bread; and the words of the law, which are as water to him that is thirsty, they think to cause to cease.''
(g) "nam stultus stultitiam loquetur", Pagninus, Montanus.
John Wesley
32:6 Villainy - Men shall no longer be miscalled; for every one will discover what he is by his words and actions. Will work - He will, from time to time, be advising wickedness, that he may execute it when he hath opportunity. To practise - To do bad things, tho' with a pretence of religion and justice. To utter - To pass unjust sentence, directly contrary to the command of God. Cause the drink - Whereby they take away the bread and the drink of the poor.
Robert Jamieson, A. R. Fausset and David Brown
32:6 vile . . . villainy--rather, "the (irreligious) fool . . . (his) folly."
will speak--rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c.
hypocrisy--rather, "profligacy" [HORSLEY].
error--impiety, perverse arguments.
hungry--spiritually (Mt 5:6).
32:732:7: Զի խորհուրդք չարաց՝ անօրէ՛նս խորհին. ապականե՛լ զխոնարհս բանիւք անիրաւութեամբ, եւ ցրուել զբանս տնանկաց ՚ի դատաստանի[9943]. [9943] Ոմանք զվերոյասացեալն կրկնեն վերստին. Բանիւք անիրաւութեան. ցրուել զանձինս քաղցեալս, եւ զանձինս ծարաւեալս ունայնս արձակել. եւ ցրուել։
7 Չարագործերն անօրէն խորհուրդներ են խորհում՝ անիրաւ խօսքերով ապականելով խեղճերին եւ դատի ժամանակ արհամարհելով աղքատների խօսքը.
7 Ագահին հնարքները* չար են. Անիկա սուտ խօսքերով աղքատները կորսնցնելու համար Նենգութիւններ կը խորհի, Եթէ նոյնիսկ տնանկին դատը արդար ըլլայ։
Զի խորհուրդք չարաց`` անօրէնս խորհին ապականել զխոնարհս բանիւք անիրաւութեամբ, [466]եւ ցրուել զբանս տնանկաց ի դատաստանի:

32:7: Զի խորհուրդք չարաց՝ անօրէ՛նս խորհին. ապականե՛լ զխոնարհս բանիւք անիրաւութեամբ, եւ ցրուել զբանս տնանկաց ՚ի դատաստանի[9943].
[9943] Ոմանք զվերոյասացեալն կրկնեն վերստին. Բանիւք անիրաւութեան. ցրուել զանձինս քաղցեալս, եւ զանձինս ծարաւեալս ունայնս արձակել. եւ ցրուել։
7 Չարագործերն անօրէն խորհուրդներ են խորհում՝ անիրաւ խօսքերով ապականելով խեղճերին եւ դատի ժամանակ արհամարհելով աղքատների խօսքը.
7 Ագահին հնարքները* չար են. Անիկա սուտ խօսքերով աղքատները կորսնցնելու համար Նենգութիւններ կը խորհի, Եթէ նոյնիսկ տնանկին դատը արդար ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:732:7 У коварного и действования гибельные: он замышляет ковы, чтобы погубить бедного словами лжи, хотя бы бедный был и прав.
32:7 ἡ ο the γὰρ γαρ for βουλὴ βουλη intent τῶν ο the πονηρῶν πονηρος harmful; malignant ἄνομα ανομος lawless βουλεύσεται βουλευω intend; deliberate καταφθεῖραι καταφθειρω decompose; corrupt ταπεινοὺς ταπεινος humble ἐν εν in λόγοις λογος word; log ἀδίκοις αδικος injurious; unjust καὶ και and; even διασκεδάσαι διασκεδαζω word; log ταπεινῶν ταπεινος humble ἐν εν in κρίσει κρισις decision; judgment
32:7 וְ wᵊ וְ and כֵלַ֖י ḵēlˌay כִּילַי [uncertain] כֵּלָ֣יו kēlˈāʸw כְּלִי tool רָעִ֑ים rāʕˈîm רַע evil ה֚וּא ˈhû הוּא he זִמֹּ֣ות zimmˈôṯ זִמָּה loose conduct יָעָ֔ץ yāʕˈāṣ יעץ advise לְ lᵊ לְ to חַבֵּ֤ל ḥabbˈēl חבל be corrupt עֲנִיִּים֙ענוים *ʕᵃniyyîm עָנִי humble בְּ bᵊ בְּ in אִמְרֵי־ ʔimrê- אֵמֶר word שֶׁ֔קֶר šˈeqer שֶׁקֶר lie וּ û וְ and בְ vᵊ בְּ in דַבֵּ֥ר ḏabbˌēr דבר speak אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
32:7. fraudulenti vasa pessima sunt ipse enim cogitationes concinnavit ad perdendos mites in sermone mendacii cum loqueretur pauper iudiciumThe vessels of the deceitful are most wicked: for he hath framed devices to destroy the meek, with lying words, when the poor man speaketh judgment.
7. The instruments also of the churl are evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right.
32:7. The tools of the deceitful are very wicked. For they have concocted plans to destroy the meek by lying words, though the poor speak judgment.
32:7. The instruments also of the churl [are] evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.
The instruments also of the churl [are] evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right:

32:7 У коварного и действования гибельные: он замышляет ковы, чтобы погубить бедного словами лжи, хотя бы бедный был и прав.
32:7
ο the
γὰρ γαρ for
βουλὴ βουλη intent
τῶν ο the
πονηρῶν πονηρος harmful; malignant
ἄνομα ανομος lawless
βουλεύσεται βουλευω intend; deliberate
καταφθεῖραι καταφθειρω decompose; corrupt
ταπεινοὺς ταπεινος humble
ἐν εν in
λόγοις λογος word; log
ἀδίκοις αδικος injurious; unjust
καὶ και and; even
διασκεδάσαι διασκεδαζω word; log
ταπεινῶν ταπεινος humble
ἐν εν in
κρίσει κρισις decision; judgment
32:7
וְ wᵊ וְ and
כֵלַ֖י ḵēlˌay כִּילַי [uncertain]
כֵּלָ֣יו kēlˈāʸw כְּלִי tool
רָעִ֑ים rāʕˈîm רַע evil
ה֚וּא ˈhû הוּא he
זִמֹּ֣ות zimmˈôṯ זִמָּה loose conduct
יָעָ֔ץ yāʕˈāṣ יעץ advise
לְ lᵊ לְ to
חַבֵּ֤ל ḥabbˈēl חבל be corrupt
עֲנִיִּים֙ענוים
*ʕᵃniyyîm עָנִי humble
בְּ bᵊ בְּ in
אִמְרֵי־ ʔimrê- אֵמֶר word
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
וּ û וְ and
בְ vᵊ בְּ in
דַבֵּ֥ר ḏabbˌēr דבר speak
אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
32:7. fraudulenti vasa pessima sunt ipse enim cogitationes concinnavit ad perdendos mites in sermone mendacii cum loqueretur pauper iudicium
The vessels of the deceitful are most wicked: for he hath framed devices to destroy the meek, with lying words, when the poor man speaketh judgment.
32:7. The tools of the deceitful are very wicked. For they have concocted plans to destroy the meek by lying words, though the poor speak judgment.
32:7. The instruments also of the churl [are] evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:7: The instruments also of the churl are evil "As for the niggard, his instruments are evil" - His machinations, his designs. The paronomasia, which the prophet frequently deals in, suggested this expression וכלי כליו vechelai kelaiv. The first word is expressed with some variety in the MSS. Seven MSS. read וכילי vekili, one וכל vechol, another וכולי vecoli.
To destroy the poor with lying words "To defeat the assertions of the poor in judgment" - A word seems to have been lost here, and two others to have suffered a small alteration, which has made the sentence very obscure. The Septuagint have happily retained the rendering of the lost word, and restored the sentence in all its parts: Και διασκεδασαι λογους ταπεινων εν κρισει· ולהפר דברי אביון במשפט ulehapher dibrey ebyon bemishpat, "And disperse the words of the poor in judgment. "They frequently render the verb הפר haphar by διασκεδασαι, A MS. reads ולדבר uledabber, which gives authority for the preposition ל lamed, to, necessary to the sense, and the Septuagint, Syriac, and Chaldee read במשפט bemishpat, In judgment.
Albert Barnes: Notes on the Bible - 1834
32:7: The instruments also - In the Hebrew here there is a paronomasia which cannot be imitated in a translation. The word 'instruments' here denotes evidently the means by which the churl accomplishes his object; whether it be by words, by judicial decisions, or by crafty devices. This is also a kind of proverbial expression, and is given as a further reason why such a person would not be employed by a wise and virtuous prince.
Are evil - He will make use of any unprincipled means, any wicked plan or device, to accomplish his purpose. "With lying words." With false representations; or with deceitful promises and assurances. His aim would be particularly directed to the poor and humble, as more easily deprived of their rights than the rich and powerful. It was also of greater importance to defend the rights of the poor, and therefore the prophet says that such a person should not be in the employ of a just and virtuous ruler.
Even when the needy speaketh right - That is, although the cause of the needy is one of truth and equity. When this would be manifest, the unprincipled man in power would deprive him of his rights, and, therefore, under a wise and virtuous administration, such a person should not be employed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:7: instruments: Isa 1:23, Isa 5:23; Jer 5:26-28; Mic 2:11, Mic 7:3; Mat 26:14-16, Mat 26:59, Mat 26:60
deviseth: Psa 10:7-10, Psa 64:4-6, Psa 82:2-5; Jer 18:18; Mic 7:2; Mat 26:4
lying: Isa 59:3, Isa 59:4; Kg1 21:10-14; Act 6:11-13
the needy speaketh right: or, he speaketh against the poor in judgment
John Gill
32:7 The instruments also of the churl are evil,.... Not his vessels or measures he sells by, which are small and deficient, as Kimchi and Ben Melech interpret it; nor his servants, his tools in doing his wickedness, which are fit for his purpose, wicked men; but rather these are much the same with "the instruments of the foolish shepherd", Zech 11:15 and may signify the evil ways and methods which covetous pastors or shepherds take to fleece the flock, and to increase their own gain:
he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right; he consults, contrives, and forms schemes with all craft and cunning, on purpose, to corrupt, as the word (h) signifies, the poor and meek, humble and afflicted souls, with false doctrines; even when these poor and needy ones, who want to have sound and comfortable doctrine delivered to them, speak and ask for that which is right and just, agreeably to the oracles of God, and the analogy of faith, but can not have it; wherefore such a man is unfit to be a ruler in the house of God.
(h) "ad corrumpendum afflictos in eloquiis falsitaits", Montanus.
John Wesley
32:7 Lying words - With false and unrighteous decrees. Even - When their cause is just and good.
Robert Jamieson, A. R. Fausset and David Brown
32:7 churl--"the fraudulent"; this verse refers to the last clause of Is 32:5; as Is 32:6 referred to its first clause.
speaketh right--pleadeth a just cause (Is 29:21); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.
32:832:8: իսկ ուղիղք իմաստո՛ւնս խորհեցան, եւ խորհուրդն այն կայ՝ մնայ[9944]։ [9944] Ոմանք. Իսկ ուղիղքն իմաստունս իմացան, եւ խոր՛՛։
8 իսկ արդարները իմաստուն բաներ են խորհում, եւ այդ խորհուրդը կայ ու կը մնայ:
8 Բայց ազնուաբարոյ մարդը ազնիւ բաներ կը խորհի Ու ազնիւ բաներու վրայ հաստատ կը մնայ։
իսկ ուղիղք իմաստունս խորհեցան, եւ խորհուրդն այն կայ` մնայ:

32:8: իսկ ուղիղք իմաստո՛ւնս խորհեցան, եւ խորհուրդն այն կայ՝ մնայ[9944]։
[9944] Ոմանք. Իսկ ուղիղքն իմաստունս իմացան, եւ խոր՛՛։
8 իսկ արդարները իմաստուն բաներ են խորհում, եւ այդ խորհուրդը կայ ու կը մնայ:
8 Բայց ազնուաբարոյ մարդը ազնիւ բաներ կը խորհի Ու ազնիւ բաներու վրայ հաստատ կը մնայ։
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32:832:8 А честный и мыслит о честном и твердо стоит во всем, что честно.
32:8 οἱ ο the δὲ δε though; while εὐσεβεῖς ευσεβης reverent συνετὰ συνετος comprehending; intelligent ἐβουλεύσαντο βουλευω intend; deliberate καὶ και and; even αὕτη ουτος this; he ἡ ο the βουλὴ βουλη intent μενεῖ μενω stay; stand fast
32:8 וְ wᵊ וְ and נָדִ֖יב nāḏˌîv נָדִיב willing נְדִיבֹ֣ות nᵊḏîvˈôṯ נְדִיבָה willingness יָעָ֑ץ yāʕˈāṣ יעץ advise וְ wᵊ וְ and ה֖וּא hˌû הוּא he עַל־ ʕal- עַל upon נְדִיבֹ֥ות nᵊḏîvˌôṯ נְדִיבָה willingness יָקֽוּם׃ פ yāqˈûm . f קום arise
32:8. princeps vero ea quae digna sunt principe cogitavit et ipse super duces stabitBut the prince will devise such things as are worthy of a prince, and he shall stand above the rulers.
8. But the liberal deviseth liberal things; and in liberal things shall he continue.
32:8. Yet truly, the prince will plan things that are worthy of a prince, and he will stand above the rulers.
32:8. But the liberal deviseth liberal things; and by liberal things shall he stand.
But the liberal deviseth liberal things; and by liberal things shall he stand:

32:8 А честный и мыслит о честном и твердо стоит во всем, что честно.
32:8
οἱ ο the
δὲ δε though; while
εὐσεβεῖς ευσεβης reverent
συνετὰ συνετος comprehending; intelligent
ἐβουλεύσαντο βουλευω intend; deliberate
καὶ και and; even
αὕτη ουτος this; he
ο the
βουλὴ βουλη intent
μενεῖ μενω stay; stand fast
32:8
וְ wᵊ וְ and
נָדִ֖יב nāḏˌîv נָדִיב willing
נְדִיבֹ֣ות nᵊḏîvˈôṯ נְדִיבָה willingness
יָעָ֑ץ yāʕˈāṣ יעץ advise
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
עַל־ ʕal- עַל upon
נְדִיבֹ֥ות nᵊḏîvˌôṯ נְדִיבָה willingness
יָקֽוּם׃ פ yāqˈûm . f קום arise
32:8. princeps vero ea quae digna sunt principe cogitavit et ipse super duces stabit
But the prince will devise such things as are worthy of a prince, and he shall stand above the rulers.
32:8. Yet truly, the prince will plan things that are worthy of a prince, and he will stand above the rulers.
32:8. But the liberal deviseth liberal things; and by liberal things shall he stand.
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Adam Clarke: Commentary on the Bible - 1831
32:8: Liberal things "Generous purposes" - "Of the four sorts of persons mentioned Isa 32:5, three are described, Isa 32:6, Isa 32:7, and Isa 32:8, but not the fourth." - Secker. Perhaps for והוא vehu, and he, we ought to read ושוע veshoa, the bountiful.
Albert Barnes: Notes on the Bible - 1834
32:8: But the liberal - This seems also to have the force of a proverbial expression. The word 'liberal' means generous, noble, large-hearted, benevolent; a man of large views and of public spirit; a man above covetousness, avarice, and self-seeking; a man who is willing to devote himself to the welfare of his country, and to the interests of his fellow-men. It is implied here that such persons would be selected to administer the affairs of the government I under the wise and virtuous prince of whom the prophet speaks.
Deviseth liberal things - He purposes those things which will tend to promote the public welfare, and not those merely which will conduce to his private ends and gratification.
And by liberal things shall he stand - Margin, 'Be established.' That is, according to the connection, he shall be confirmed, or approved in the government of the virtuous king referred to. It is, however, a proposition in a general form, and means also that a man by a liberal course shall be established; that is, his character, reputation, hopes, shall be established by it. This is true now. If a man wishes to obtain permanent peace and honor, the esteem of his fellow-men, or the evidence of divine approbation, it can be best done by large and liberal schemes to advance the happiness of a dying world. He who is avaricious and narrow-minded has no happiness, and no durable reputation; he who is large-hearted and benevolent, has the approbation of the wise and good, the favor of God, and a firm and unshaken support in the trials of life, and in the agonies of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:8: the liberal: Sa2 9:1-13; Job 31:16-21; Psa 112:9; Pro 11:24; Luk 6:33-35; Act 9:39; Act 11:29, Act 11:30; Co2 8:2, Co2 9:6-11
stand: or, be established
John Gill
32:8 But the liberal man deviseth liberal things,.... The man of a princely spirit consults and contrives, and delivers out things worthy of a prince and governor in the church of God; he that is one of a free spirit, that is made free by the Spirit of God, and is led into the doctrines of free grace, will study to deliver out the same to others, and, as he has freely received, he will freely give, and without any sinister, selfish, and mercenary ends and views:
and by liberal things shall he stand; or, "be established" (i); both by the doctrines of free grace he dispenses to others, to be established by and with which is a good thing; and by the free communications of the gifts and grace of the Spirit to him, to supply and furnish him yet more and more for his work; by the discoveries of the free favour of God unto him; by the enjoyment of his gracious presence in private and in public; by the blessings of a free and well ordered covenant; and, at last, by being brought to eternal glory and happiness, in which he will be settled to all eternity; or, "on liberal things shall he stand"; grace here, and glory hereafter. The Targum is,
"the righteous consult truth, and they upon truth shall stand.''
(i) "stabilietur", Gataker.
Robert Jamieson, A. R. Fausset and David Brown
32:8 liberal--rather, "noble-minded."
stand--shall be approved under the government of the righteous King.
32:932:9: Կանայք մեծատունք, արի՛ք եւ լուարո՛ւք բարբառոյ իմոյ. եւ դստերք կասկածանօք լուարո՛ւք զբանս իմ։
9 Ո՛վ բարեկեցիկ կանայք, եկէք ակա՛նջ դրէք իմ ձայնին, եւ դուք, դուստրե՛ր, խոհե՛մ եղէք ու լսեցէ՛ք իմ խօսքերը:
9 Ո՛վ հանգիստ կիներ, ելէ՛ք, Իմ ձայնիս մտիկ ըրէ՛ք. Ո՛վ անհոգ աղջիկներ, Իմ խօսքիս ակա՛նջ տուէք։
Կանայք մեծատունք,`` արիք եւ լուարուք բարբառոյ իմոյ. եւ [467]դստերք, կասկածանօք լուարուք զբանս իմ:

32:9: Կանայք մեծատունք, արի՛ք եւ լուարո՛ւք բարբառոյ իմոյ. եւ դստերք կասկածանօք լուարո՛ւք զբանս իմ։
9 Ո՛վ բարեկեցիկ կանայք, եկէք ակա՛նջ դրէք իմ ձայնին, եւ դուք, դուստրե՛ր, խոհե՛մ եղէք ու լսեցէ՛ք իմ խօսքերը:
9 Ո՛վ հանգիստ կիներ, ելէ՛ք, Իմ ձայնիս մտիկ ըրէ՛ք. Ո՛վ անհոգ աղջիկներ, Իմ խօսքիս ակա՛նջ տուէք։
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32:932:9 Женщины беспечные! встаньте, послушайте голоса моего; дочери беззаботные! приклоните слух к моим словам.
32:9 γυναῖκες γυνη woman; wife πλούσιαι πλουσιος rich ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἀκούσατε ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine θυγατέρες θυγατηρ daughter ἐν εν in ἐλπίδι ελπις hope ἀκούσατε ακουω hear τοὺς ο the λόγους λογος word; log μου μου of me; mine
32:9 נָשִׁים֙ nāšîm אִשָּׁה woman שַֽׁאֲנַנֹּ֔ות šˈaʔᵃnannˈôṯ שַׁאֲנָן at ease קֹ֖מְנָה qˌōmᵊnā קום arise שְׁמַ֣עְנָה šᵊmˈaʕnā שׁמע hear קֹולִ֑י qôlˈî קֹול sound בָּנֹות֙ bānôṯ בַּת daughter בֹּֽטחֹ֔ות bˈōṭḥˈôṯ בטח trust הַאְזֵ֖נָּה hazˌēnnā אזן listen אִמְרָתִֽי׃ ʔimrāṯˈî אִמְרָה word
32:9. mulieres opulentae surgite et audite vocem meam filiae confidentes percipite auribus eloquium meumRise up, ye rich women, and hear my voice: ye confident daughters, give ear to my speech.
9. Rise up, ye women that are at ease, hear my voice; ye careless daughters, give ear unto my speech.
32:9. You opulent women, rise up and listen to my voice! O confident daughters, play close attention to my eloquence!
32:9. Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech.
Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech:

32:9 Женщины беспечные! встаньте, послушайте голоса моего; дочери беззаботные! приклоните слух к моим словам.
32:9
γυναῖκες γυνη woman; wife
πλούσιαι πλουσιος rich
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἀκούσατε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
θυγατέρες θυγατηρ daughter
ἐν εν in
ἐλπίδι ελπις hope
ἀκούσατε ακουω hear
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
32:9
נָשִׁים֙ nāšîm אִשָּׁה woman
שַֽׁאֲנַנֹּ֔ות šˈaʔᵃnannˈôṯ שַׁאֲנָן at ease
קֹ֖מְנָה qˌōmᵊnā קום arise
שְׁמַ֣עְנָה šᵊmˈaʕnā שׁמע hear
קֹולִ֑י qôlˈî קֹול sound
בָּנֹות֙ bānôṯ בַּת daughter
בֹּֽטחֹ֔ות bˈōṭḥˈôṯ בטח trust
הַאְזֵ֖נָּה hazˌēnnā אזן listen
אִמְרָתִֽי׃ ʔimrāṯˈî אִמְרָה word
32:9. mulieres opulentae surgite et audite vocem meam filiae confidentes percipite auribus eloquium meum
Rise up, ye rich women, and hear my voice: ye confident daughters, give ear to my speech.
32:9. You opulent women, rise up and listen to my voice! O confident daughters, play close attention to my eloquence!
32:9. Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-20. Обращаясь теперь к беззаботным знатным женщинам иудейским, пророк рисует опустошение страны Иудейской - в частности, опустошение Иерусалима. В таком состоянии страна избранного народа останется до того времени, пока излитый свыше Дух не обновит жизни народа; тогда повсюду в Иудее водворится правда и мир и вообще всякое благополучие.

Пророк обращается с предсказанием об ожидающем Иудею опустошении к женщинам потому, что женщинам знатным, каких он здесь имеет в виду, всего труднее будет переносить лишения, соединенные с наступавшим опустошением страны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. 10 Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come. 11 Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins. 12 They shall lament for the teats, for the pleasant fields, for the fruitful vine. 13 Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city: 14 Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; 15 Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. 16 Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. 17 And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. 18 And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; 19 When it shall hail, coming down on the forest; and the city shall be low in a low place. 20 Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass.
In these verses we have God rising up to judgment against the vile persons, to punish them for their villainy; but at length returning in mercy to the liberal, to reward them for their liberality.
I. When there was so great a corruption of manners, and so much provocation given to the holy God, bad times might well be expected, and here is a warning given of such times coming. The alarm is sounded to the women that were at ease (v. 9) and the careless daughters, to feed whose pride, vanity, and luxury, their husbands and fathers were tempted to starve the poor. Let them hear what the prophet has to say to them in God's name: "Rise up, and hear with reverence and attention."
1. Let them know that God was about to bring wasting desolating judgments upon the land in which they lived in pleasure and were wanton. This seems to refer primarily to the desolations made by Sennacherib's army when he seized all the fenced cities of Judah: but then those words, many days and years, must be rendered (as the margin reads them) days above a year, that is, something above a year shall this havock be in the making: so long it was from the first entrance of that army into the land of Judah to the overthrow of it. But it is applicable to the wretched disappointment which those will certainly meet with, first or last, that set their hearts upon the world and place their happiness in it: You shall be troubled, you careless women. It will not secure us from trouble to cast away care when we are at ease; nay, to those who affect to live carelessly even little troubles will be great vexations and press hard upon them. They were careless and at ease because they had money enough and mirth enough; but the prophet here tells them, (1.) That the country whence they had their tents and dainties should shortly be laid waste: "The vintage shall fail; and then what will you do for wine to make merry with? The gathering of fruit shall not come, for there shall be none to be gathered, and you will find the want of them, v. 10. You will want the teats, the good milk from the cows, the pleasant fields and their productions:" the useful fields that are serviceable to human life are the pleasant ones. "You will want the fruitful vine, and the grapes it used to yield you." The abuse of plenty is justly punished with scarcity; and those deserve to be deprived of the supports of life who make them the food and fuel of lust and prepare them for Baal. (2.) That the cities too, the cities of Judah, where they lived at ease, spent their rents, and made themselves merry with their dainties, should be laid waste (v. 13, 14): Briers and thorns, the fruits of sin and the curse, shall come up, not only upon the land of my people, which shall lie uncultivated, but upon all the houses of joy--the play-houses, the gaming-houses, the taverns--in the joyous cities. When a foreign army was ravaging the country the houses of joy, no doubt, became houses of mourning; then the palaces, or noblemen's houses, were forsaken by their owners, who perhaps fled to Egypt for refuge; the multitude of the city were left by their leaders to shift for themselves. Then the stately houses shall be for dens for ever, which had been as forts and towers for strength and magnificence. They shall be abandoned; the owners shall never return to them; every body shall look upon them to be like Jericho, an anathema; so that, even when peace returns, they shall not be rebuilt, but shall be thrown to the waste: A joy of wild asses and a pasture of flocks. Thus is many a house brought to ruin by sin. Jam seges est ubi Troja fuit--Corn grows on the site of Troy.
2. In the foresight of this let them tremble and be troubled, strip themselves, and gird sackcloth upon their loins, v. 11. This intimates not only that when the calamity comes they shall thus be made to tremble and be forced to strip themselves, that then God's judgments would strip them and make them bare, but, (1.) That the best prevention of the trouble would be to repent and humble themselves for their sin, and lie in the dust before God in true remorse and godly sorrow, which would be the lengthening out of their tranquillity. This is meeting God in the way of his judgments, and saving a correction by correcting our own mistakes. Those only shall break that will not bend. (2.) That the best preparation for the trouble would be to deny themselves and live a life of mortification, and to sit loose to all the delights of sense. Those that have already by a holy contempt of this world stripped themselves can easily bear to be stripped when trouble and death come.
II. While there was still a remnant that kept their integrity they had reason to hope for good times at length and such times the prophet here gives them a pleasant prospect of. Such times they saw in the latter end of the reign of Hezekiah; but the prophecy may well be supposed to look further, to the days of the Messiah, who is King of righteousness and King of peace, and to whom all the prophets bear witness. Now observe,
1. How those blessed times shall be introduced-by the pouring out of the Spirit from on high (v. 15), which speaks not only of the good-will of God towards us, but the good work of God in us; for then, and not till then, there will be good times, when God by his grace gives men good hearts; and therefore God's giving his Holy Spirit to those that ask him is in effect his giving them all good things, as appears by comparing Luke xi. 13 with Matt. vii. 11. This is the great thing that God's people comfort themselves with the hopes of, that the Spirit shall be poured out upon them, that there shall be a more plentiful effusion of the Spirit of grace than formerly, according as the necessity of the church, in its desolate estate, calls for. This comes from on high, and therefore they look up to their Father in heaven for it. When God designs favours for his church he pours out his Spirit, both to prepare his people to receive his favours and to qualify and give success to those whom he designs to employ as instruments of his favour; for their endeavours to repair the desolations of the church are all fruitless until the Spirit be poured out upon them and then the work is done suddenly. The kingdom of the Messiah was brought in, and set up, by the pouring out of the Spirit (Acts ii.), and so it is still kept up, and will be to the end.
2. What a wonderfully happy change shall then be made. That which was a wilderness, dry and barren, shall become a fruitful field, and that which we now reckon a fruitful field, in comparison with what it shall be then, shall be counted for a forest. Then shall the earth yield her increase. It is promised that in the days of the Messiah the fruit of the earth shall shake like Lebanon, Ps. lxxii. 16. Some apply this to the admission of the Gentiles into the gospel church (which made the wilderness a fruitful field), and the rejection and exclusion of the Jews, which made that a forest which had been a fruitful field. On the Gentiles was poured out a spirit of life, but on the Jews a spirit of slumber. See what is the evidence and effect of the pouring out of the Spirit upon any soul; it is thereby made fruitful, and has its fruit unto holiness. Three things go to make these times happy:--
(1.) Judgment and righteousness, v. 16. When the Spirit is poured out upon a land, then judgment shall dwell in the wilderness and turn it into a fruitful field, and righteousness shall remain in the fruitful field and make it yet more fruitful. Ministers shall expound the law and magistrates execute it, and both so judiciously and faithfully that by both the bad shall be made good and the good made better. Among all sorts of people, the poor and low and unlearned, that are neglected as the wilderness, and the rich and great and learned, that are valued as the fruitful field, there shall be right thoughts of things, good principles commanding, and conscience made of good and evil, sin and duty. Or in all parts of the land, both champaign and enclosed, country and city, the ruder parts and those that are more cultivated and refined, justice shall be duly administered. The law of Christ introduces a judgment or rule by which we must be governed, and the gospel of Christ a righteousness by which we must be saved; and, wherever the Spirit is poured out, both these dwell and remain as an everlasting righteousness.
(2.) Peace and quietness, v. 17, 18. The peace here promised is of two kinds:--
[1.] Inward peace, v. 17. This follows upon the indwelling of righteousness, v. 16. Those in whom that work is wrought shall experience this blessed product of it. It is itself peace, and the effect of it is quietness and assurance for ever, that is, a holy serenity and security of mind, by which the soul enjoys itself and enjoys its God, and it is not in the power of this world to disturb it in those enjoyments. Note, Peace, and quietness, and everlasting assurance may be expected, and shall be found, in the way and work of righteousness. True satisfaction is to be had only in true religion, and there it is to be had without fail. Those are the quiet and peaceable lives that are spent in all godliness and honesty, 1 Tim. ii. 2. First, Even the work of righteousness shall be peace. In the doing of our duty we shall find abundance of true pleasure, a present great reward of obedience in obedience. Though the work of righteousness may be toilsome and costly, and expose us to contempt, yet it is peace, such peace as is sufficient to bear our charges. Secondly, The effect of righteousness shall be quietness and assurance, not only to the end of time, of our time, and in the end, but to the endless ages of eternity. Real holiness is real happiness now and shall be perfect happiness, that is, perfect holiness, for ever.
[2.] Outward peace, v. 18. It is a great mercy when those who by the grace of God have quiet and peaceable spirits are by the providence of God made to dwell in quiet and peaceable habitations, not disturbed in their houses or solemn assemblies. When the terror of Sennacherib's invasion was over, the people, no doubt, were more sensible than ever of the mercy of a quiet habitation, not disturbed with the alarms of war. Let every family study to keep itself quiet from strifes and jars within, not two against three and three against two in the house, and then put itself under God's protection to dwell safely, and to be quiet from the fear of evil without. Jerusalem shall be a peaceable habitation; compare ch. xxxiii. 20. Even when it shall hail, and there shall be a violent battering storm coming down on the forest that lies bleak, then shall Jerusalem be a quiet resting-place, for the city shall be low in a low place, under the wind, not exposed (as those cities are that stand high) to the fury of the storm, but sheltered by the mountains that are round about Jerusalem, Ps. cxxv. 2. The high forts and towers are brought down (v. 14), but the city that lies low shall be a quiet resting-place. Those are most safe, and may dwell most at ease, that are humble, and are willing to dwell low, v. 19. Those that would dwell in a peaceable habitation must be willing to dwell low, and in a low place. Some think here is an allusion to the preservation of the land of Goshen from the plague of hail, which made great destruction in the land of Egypt.
(3.) Plenty and abundance. There shall be such good crops gathered in every where, and every year, that the husbandmen shall be commended, and though happy, who sow beside all water (v. 20), who sow all the grounds that are fit for seedness, who cast their bread, or bread-corn, upon the water, Eccl. xi. 1. God will give the increase, but then the husbandman must be industrious, and mind his business, and sow beside all waters; and, if he do this, the corn shall come up so thick and rank that he shall turn in his cattle, even the ox and the ass, to eat the tops of it and keep it under. This is applicable, [1.] To the preaching of the word. Some think it points at the ministry of the apostles, who, as husbandmen, went forth to sow their seed (Matt. xiii. 3); they sowed beside all waters; they preached the gospel wherever they came. Waters signify people, and they preached to multitudes. Wherever they found men's hearts softened, and moistened, and disposed to receive the word, they cast in the good seed. And whereas, by the law of Moses, the Jews were forbidden to plough with an ox and an ass together (Deut. xxii. 10), which intimated that Jews and Gentiles should not intermix, now that distinction shall be taken away, and both the ox and the ass, both Jews and Gentiles, shall be employed in, and enjoy the benefit of, the gospel husbandry. [2.] To works of charity. When God sends these happy times blessed are those that improve them in doing good with what they have, that sow beside all waters, that embrace all opportunities of relieving the necessitous; for in due season they shall reap.
Adam Clarke: Commentary on the Bible - 1831
32:9: Rise up, ye women "ye provinces. "Ye careless daughters "ye cities." - Targum.
From this verse to the end of the fourteenth, the desolation of Judea by the Chaldeans appears to be foretold.
Albert Barnes: Notes on the Bible - 1834
32:9: Rise up ... - Rosenmuller supposes that this commences a new vision or prophecy; and that the former part Isa 32:9-14 refers to the desolation of Judea by the invasion of Sennacherib, and the latter Isa 32:15-20 to the prosperity which would succeed that invasion. It cannot be doubted that this is the general reference of the passage, but there does not seem to be a necessity of making a division here. The entire prophecy, including the whole chapter, relates in general to the reign of Hezekiah; and as these events were to occur during his reign, the prophet groups them together, and presents them as constituting important events in his reign. The general design of this portion of the prophecy Isa 32:9-14 is to show the desolation that would come upon the land of Judea in consequence of that invasion. This he represents in a poetical manner, by calling on the daughters of fashion and ease to arouse, since all their comforts were to be taken away.
Ye women that are at ease - They who are surrounded by the comforts which affluence gives, and that have no fear of being reduced to wang (compare Isa 3:16-26).
Ye careless daughters - Hebrew, 'Daughters confiding;' that is, those who felt no alarm, and who did not regard God and his threatenings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:9: ye women: Isa 3:16, Isa 47:7, Isa 47:8; Deu 28:56; Jer 6:2-6, Jer 48:11, Jer 48:12; Lam 4:5; Amo 6:1-6
give ear: Isa 28:23; Jdg 9:7; Psa 49:1, Psa 49:2; Mat 13:9
Carl Friedrich Keil and Franz Delitzsch
32:9
This short address, although rounded off well, is something more than a fragment complete in itself, like the short parabolic piece in Is 28:23-29, which commences in a similar manner. It is the last part of the fourth woe, just as that was the last part of the first. It is a side piece to the threatening prophecy of the time of Uzziah-Jotham (Is 3:16.), and chastises the frivolous self-security of the women of Jerusalem, just as the former chastises their vain and luxurious love of finery. The prophet has now uttered many a woe upon Jerusalem, which is bringing itself to the verge of destruction; but notwithstanding the fact that women are by nature more delicate, and more easily affected and alarmed, than men, he has made no impression upon the women of Jerusalem, to whom he now foretells a terrible undeceiving of their carnal ease, whilst he holds out before them the ease secured by God, which can only be realized on the ruins of the former.
The first part of the address proclaims the annihilation of their false ease. "Ye contented women, rise up, hear my voice; ye confident daughters, hearken to my speech! Days to the year: then will ye tremble, confident ones! for it is all over with the vintage, the fruit harvest comes to nought. Tremble, contented ones! Quake, ye confident ones! Strip, make yourselves bare, and gird your loins with sackcloth! They smite upon their breasts for the pleasant fields, for the fruitful vine. On the land of my people there come up weeds, briers; yea, upon all joyous houses of the rejoicing city. For the palace is made solitary; the crowd of the city is left desolate; the ofel and watch-tower serve as caves for ever, for the delight of wild asses, for the tending of flocks." The summons is the same as in Gen 4:23 and Jer 9:19 (comp. Is 28:23); the attributes the same as in Amos 6:1 (cf., Is 4:1, where Isaiah apostrophizes the women of Samaria). שׁאנן, lively, of good cheer; and בּטח, trusting, namely to nothing. They are to rise up (qōmnâh), because the word of God must be heard standing (Judg 3:20). The definition of the time "days for a year" (yâmı̄m ‛al-shânâh) appears to indicate the length of time that the desolation would last, as the word tirgaznâh is without any Vav apod. (cf., Is 65:24; Job 1:16-18); but Is 29:1 shows us differently, and the Vav is omitted, just as it is, for example, in Dan 4:28. Shânâh is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yâmı̄m), the trembling would begin, and there would be neither grapes nor fruit to gather. Hence the spring harvest of corn is supposed to be over when the devastation begins. ימים is an acc. temporis; it stands here (as in Is 27:6, for example; vid., Ewald, 293, 1) to indicate the starting point, not the period of duration. The milel-forms פּשׁטה, ערה, חגרה ,ערה , are explained by Ewald, Drechsler, and Luzzatto, as plur. fem. imper. with the Nun of the termination nâh dropped - an elision that is certainly never heard of. Others regard it as inf. with He femin. (Credner, Joel, p. 151); but קטלה for the infinitive קטלה is unexampled; and equally unexampled would be the inf. with He indicating the summons, as suggested by Bttcher, "to the shaking!" "to the stripping!" They are sing. masc. imper., such as occur elsewhere apart from the pause, e.g., מלוכה (for which the keri has מלכה) in Judg 9:8; and the singular in the place of the plural is the strongest form of command. The masculine instead of the feminine appears already in הרדוּ, which is used in the place of חרדנה. The prophet then proceeds in the singular number, comprehending the women as a mass, and using the most massive expression. The He introduced into the summons required that the feminine forms, רגזי, etc., should be given up. ערה, from ערר, to be naked, to strip one's self. חגרה absolute, as in Joel 1:13 (cf., Is 3:24), signifies to gird one's self with sackcloth (saq). We meet with the same remarkable enall. generis in Is 32:12. Men have no breasts (shâdaim), and yet the masculine sōphedı̄m is employed, inasmuch as the prophet had the whole nation in his mind, throughout which there would be such a plangere ubera on account of the utter destruction of the hopeful harvest of corn and wine. Shâdaim (breasts) and שׂדי (construct to sâdōth) have the same common ring as ubera and ubertas frugum. In Is 32:13 ta‛ăleh points back to qōts shâmı̄r, which is condensed into one neuter idea. The ki in Is 32:13 has the sense of the Latin imo (Ewald, 330, b). The genitive connection of עלּיזה קריה with משׂושׂ בּתּי (joy-houses of the jubilant city) is the same as in Is 28:1. The whole is grammatically strange, just as in the Psalms the language becomes all the more complicated, disjointed, and difficult, the greater the wrath and indignation of the poet. Hence the short shrill sentences in Is 32:14 : palace given up (cf., Is 13:22); city bustle forsaken (i.e., the city generally so full of bustle, Is 22:2). The use of בּעד is the same as in Prov 6:26; Job 2:4. ‛Ofel, i.e., the south-eastern fortified slope of the temple mountain, and the bachan (i.e., the watch-tower, possibly the flock-tower which is mentioned in Mic 4:8 along with ‛ofel), would be pro speluncis, i.e., would be considered and serve as such. And in the very place where the women of Jerusalem had once led their life of gaiety, wild asses would now have their delight, and flocks their pasture (on the wild asses, perâ'ı̄m, that fine animal of the woodless steppe, see at Job 24:5; Job 39:5-8). Thus would Jerusalem, with its strongest, proudest places, be laid in ruins, and that in a single year, or ever less than a year.
Geneva 1599
32:9 Rise up, ye women that are at ease; hear my voice, ye (f) careless daughters; give ear to my speech.
(f) He prophecies of such calamity to come that they will not spare the women and children, and therefore wills them to take heed and provide.
John Gill
32:9 Rise up, ye women that are at ease,.... On beds of down, unconcerned about the present or future state of the nation; who had their share of guilt in the nation's sins, particularly pride, luxury, superstition, rejection of the Messiah, and contempt of his Gospel, and so should have their part in its punishment. Some think that the men of the nation are so called, because of their effeminacy. The Jews interpret them of the other cities of Judea, besides Jerusalem; the Targum explains it by provinces:
hear my voice, ye careless daughters; give ear to my speech; the words of the prophet concerning the future desolation of their country; here it is thought the lesser towns and villages are intended by daughters, who dwelt in confidence and security, having no thought and notion of destruction coming upon them; so Ben Melech interprets the "women" of cities, and the "daughters" of villages.
John Wesley
32:9 Ye - That indulge yourselves in idleness and luxury. Careless - Who are insensible of your sin and danger.
Robert Jamieson, A. R. Fausset and David Brown
32:9 Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (Is 3:16-23); the failure of food through the devastations of the enemy is here foretold, being what was most likely to affect them as mothers of families, heretofore accustomed to every luxury. VITRINGA understands "women--daughters" as the cities and villages of Judea (Eze. 16:1-63). See Amos 6:1.
32:1032:10: Յո՛ւշ լիցին ձեզ աւուրքն տարեկանաց ցաւովք եւ կասկածանօք. նուաղեցա՛ն կութք. դադարեցին սերմանք, եւ այլ ո՛չ եւս եկեսցեն։
10 Ցաւով ու տագնապով պիտի յիշէք տարեկան տօների օրերը, քանզի այգեկութը նուազեց, ցանքսը դադարեց, եւ այլեւս յետ չեն գալու:
10 Օրերով ու տարիներով խռովութեան մէջ պիտի ըլլաք, Ո՛վ անհոգ կիներ, քանզի այգեկութքը կորսուեցաւ, Հունձքին ժամանակը պիտի չգայ։
Յուշ լիցին ձեզ աւուրքն տարեկանաց ցաւովք եւ կասկածանօք.`` նուաղեցան կութք, [468]դադարեցին սերմանք եւ այլ ոչ եւս եկեսցեն:

32:10: Յո՛ւշ լիցին ձեզ աւուրքն տարեկանաց ցաւովք եւ կասկածանօք. նուաղեցա՛ն կութք. դադարեցին սերմանք, եւ այլ ո՛չ եւս եկեսցեն։
10 Ցաւով ու տագնապով պիտի յիշէք տարեկան տօների օրերը, քանզի այգեկութը նուազեց, ցանքսը դադարեց, եւ այլեւս յետ չեն գալու:
10 Օրերով ու տարիներով խռովութեան մէջ պիտի ըլլաք, Ո՛վ անհոգ կիներ, քանզի այգեկութքը կորսուեցաւ, Հունձքին ժամանակը պիտի չգայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1032:10 Еще несколько дней сверх года, и ужаснетесь, беспечные! ибо не будет обирания винограда, и время жатвы не настанет.
32:10 ἡμέρας ημερα day ἐνιαυτοῦ ενιαυτος cycle; period μνείαν μνεια mention; remembrance ποιήσασθε ποιεω do; make ἐν εν in ὀδύνῃ οδυνη pain μετ᾿ μετα with; amid ἐλπίδος ελπις hope ἀνήλωται αναλισκω waste; consume ὁ ο the τρύγητος τρυγητος stop ὁ ο the σπόρος σπορος grain καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not ἔλθῃ ερχομαι come; go
32:10 יָמִים֙ yāmîm יֹום day עַל־ ʕal- עַל upon שָׁנָ֔ה šānˈā שָׁנָה year תִּרְגַּ֖זְנָה tirgˌaznā רגז quake בֹּֽטְחֹ֑ות bˈōṭᵊḥˈôṯ בטח trust כִּ֚י ˈkî כִּי that כָּלָ֣ה kālˈā כלה be complete בָצִ֔יר vāṣˈîr בָּצִיר vintage אֹ֖סֶף ʔˌōsef אֹסֶף gathering בְּלִ֥י bᵊlˌî בְּלִי destruction יָבֹֽוא׃ yāvˈô בוא come
32:10. post dies et annum et vos conturbabimini confidentes consummata est enim vindemia collectio ultra non venietFor after days and a year, you that are confident shall be troubled: for the vintage is at an end, the gathering shall come no more.
10. For days beyond a year shall ye be troubled, ye careless women: for the vintage shall fail, the ingathering shall not come.
32:10. For after a year and some days, you who are confident will be disturbed. For the vintage has been completed; the gathering will no longer occur.
32:10. Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.
Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come:

32:10 Еще несколько дней сверх года, и ужаснетесь, беспечные! ибо не будет обирания винограда, и время жатвы не настанет.
32:10
ἡμέρας ημερα day
ἐνιαυτοῦ ενιαυτος cycle; period
μνείαν μνεια mention; remembrance
ποιήσασθε ποιεω do; make
ἐν εν in
ὀδύνῃ οδυνη pain
μετ᾿ μετα with; amid
ἐλπίδος ελπις hope
ἀνήλωται αναλισκω waste; consume
ο the
τρύγητος τρυγητος stop
ο the
σπόρος σπορος grain
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
ἔλθῃ ερχομαι come; go
32:10
יָמִים֙ yāmîm יֹום day
עַל־ ʕal- עַל upon
שָׁנָ֔ה šānˈā שָׁנָה year
תִּרְגַּ֖זְנָה tirgˌaznā רגז quake
בֹּֽטְחֹ֑ות bˈōṭᵊḥˈôṯ בטח trust
כִּ֚י ˈkî כִּי that
כָּלָ֣ה kālˈā כלה be complete
בָצִ֔יר vāṣˈîr בָּצִיר vintage
אֹ֖סֶף ʔˌōsef אֹסֶף gathering
בְּלִ֥י bᵊlˌî בְּלִי destruction
יָבֹֽוא׃ yāvˈô בוא come
32:10. post dies et annum et vos conturbabimini confidentes consummata est enim vindemia collectio ultra non veniet
For after days and a year, you that are confident shall be troubled: for the vintage is at an end, the gathering shall come no more.
32:10. For after a year and some days, you who are confident will be disturbed. For the vintage has been completed; the gathering will no longer occur.
32:10. Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: В 29: гл. (ст. 2: и сл.) пророк говорил, что до осады Иерусалима оставался год. Здесь же он прибавляет к году еще неопределенное число дней, так как имеет в виду опустошение всей иудейской земли, которое должно было совершиться несколько позднее осады Иерусалима.
Albert Barnes: Notes on the Bible - 1834
32:10: Many days and years - Margin, 'Days above a year.' This is a literal translation of the Hebrew. Septuagint, 'Make mention of a day of a year in sorrow, with hope.' Targum, 'Days with years.' Kimchi supposes it means 'two years.' Grotius supposes it means 'within three years.' Various other interpretations may be seen in Poole's Synopsis. Gesenius renders it, 'For a year's time,' according to the common expression 'a year and a day,' denoting a complete year, and supposes that it means a considerable time, a long period. The phrase literally means 'the days. upon (or beyond) a year,' and may denote a long time; as the entire days in a year would denote a long period of suffering. Lowth renders it, not in accordance with the Hebrew, 'Years upon years.' Noyes, 'One year more, and ye shall tremble.' Perhaps this expresses the sense; and then it would denote not the length of time which they would suffer, but would indicate that the calamities would soon come upon them.
For the vintage shall fail - A large part of the wealth and the luxury of the nation consisted in the vintage. When the vine failed, there would be, of course, great distress. The sense is, that in consequence of the invasion of the Assyrians, either the people would neglect to cultivate the lands, or they would fail to collect the harvest. This might occur either from the dread of the invasion, or because the Assyrian would destroy everything in his march.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:10: Many days and years: Heb. Days above a year, Isa 3:17-26, Isa 24:7-12; Jer 25:10, Jer 25:11; Hos 3:4
for: Isa 7:23, Isa 16:10; Jer 8:13; Hos 2:12; Joe 1:7, Joe 1:12; Hab 3:17; Zep 1:13
Geneva 1599
32:10 Many days and years shall ye be troubled, (g) ye careless women: (h) for the vintage shall fail, the gathering shall not come.
(g) Meaning that the affliction would continue long and when one year was past, yet they should look for new plagues.
(h) God will take from you the means and opportunities, which made you contemn him: that is, abundance of worldly goods.
John Gill
32:10 Many days and years shall ye be troubled,.... Or, "days above a year" (k); a year, and somewhat more, yet not two years; which some understand of the time from this prophecy, until their troubles began, by the invasion of Sennacherib; and others of the continuance of it, it lasting more than a year; or, "days with a year"; so Kimchi, days upon a year, year upon year, one year after another; and so denotes a long duration of their troubles; and so the troubles of the Jews, before their utter destruction by the Romans, lasted a great while, and since to this day; for the prophecy respects those times. Kimchi says it may be interpreted of the destruction of the whole land of Israel, and of the destruction of the temple in the days of Zedekiah; or of the destruction of the second temple, that is, by the Romans:
for the vintage shall fail; being spoiled by the enemy, or taken for their own use; and so there would be no wine to cheer their hearts, and make them merry:
the gathering shall not come; of the other fruits of the earth; when the time of ingathering should come, at which there was a feast that bore that name, there should be none to be gathered in; the consequence of which must be a famine, and such there was before and at the destruction of Jerusalem by the Romans.
(k) "dies super annum", Vatablus; "dies ultra annum", Cocceius.
John Wesley
32:10 The vintage shall fail - During the time of the Assyrian invasion. The gathering - Of the other fruits of the earth.
Robert Jamieson, A. R. Fausset and David Brown
32:10 Many days and years--rather, "In little more than a year" [MAURER]; literally, "days upon a year" (so Is 29:1).
vintage shall fail--through the arrival of the Assyrian invader. As the wheat harvest is omitted, Isaiah must look for the invasion in the summer or autumn of 714 B.C., when the wheat would have been secured already, and the later fruit "gathering," and vintage would be still in danger.
32:1132:11: Զարհուրեցարո՛ւք բարեկեցիկք. տրտմեցարո՛ւք յանձնապաստանքդ. մերկացարո՛ւք՝ կողոպտեցարո՛ւք՝ քրձազգա՛ծք եղերուք։
11 Զարհուրեցէ՛ք, բարեկեցիկնե՛ր, տրտմեցէ՛ք, մեծամիտնե՛ր, հանուեցէ՛ք, մերկացէ՛ք, քո՛ւրձ հագէք,
11 Ո՛վ հանգիստ կիներ, դողացէ՛ք. Ո՛վ անհոգ կիներ, խռովութեան մէջ ինկէ՛ք. Հանուեցէ՛ք ու մերկացէ՛քՈւ մէջքերնիդ քուրձ կապեցէ՛ք։
Զարհուրեցարուք, բարեկեցիկք. տրտմեցարուք, յանձնապաստանքդ. մերկացարուք, կողոպտեցարուք, քրձազգածք եղերուք:

32:11: Զարհուրեցարո՛ւք բարեկեցիկք. տրտմեցարո՛ւք յանձնապաստանքդ. մերկացարո՛ւք՝ կողոպտեցարո՛ւք՝ քրձազգա՛ծք եղերուք։
11 Զարհուրեցէ՛ք, բարեկեցիկնե՛ր, տրտմեցէ՛ք, մեծամիտնե՛ր, հանուեցէ՛ք, մերկացէ՛ք, քո՛ւրձ հագէք,
11 Ո՛վ հանգիստ կիներ, դողացէ՛ք. Ո՛վ անհոգ կիներ, խռովութեան մէջ ինկէ՛ք. Հանուեցէ՛ք ու մերկացէ՛քՈւ մէջքերնիդ քուրձ կապեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
32:1132:11 Содрогнитесь, беззаботные! ужаснитесь, беспечные! сбросьте одежды, обнажитесь и препояшьте чресла.
32:11 ἔκστητε εξιστημι astonish; beside yourself λυπήθητε λυπεω grieve αἱ ο the πεποιθυῖαι πειθω persuade ἐκδύσασθε εκδυω disrobe; take off γυμναὶ γυμνος naked γένεσθε γινομαι happen; become περιζώσασθε περιζωννυμι wrap; gird up σάκκους σακκος sackcloth; sack τὰς ο the ὀσφύας οσφυς loins; waist
32:11 חִרְדוּ֙ ḥirᵊḏˌû חרד tremble שַֽׁאֲנַנֹּ֔ות šˈaʔᵃnannˈôṯ שַׁאֲנָן at ease רְגָ֖זָה rᵊḡˌāzā רגז quake בֹּֽטְחֹ֑ות bˈōṭᵊḥˈôṯ בטח trust פְּשֹׁ֣טָֽה pᵊšˈōṭˈā פשׁט strip off וְ wᵊ וְ and עֹ֔רָה ʕˈōrā ערר strip וַ wa וְ and חֲגֹ֖ורָה ḥᵃḡˌôrā חגר gird עַל־ ʕal- עַל upon חֲלָצָֽיִם׃ ḥᵃlāṣˈāyim חֶלֶץ loins
32:11. obstupescite opulentae conturbamini confidentes exuite vos et confundimini accingite lumbos vestrosBe astonished, ye rich women, be troubled, ye confident ones: strip you, and be confounded, gird your loins.
11. Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird upon your loins.
32:11. Be stupefied, you opulent women! Be disturbed, O confident ones! Strip yourselves, and be confounded; gird yourselves at the waist.
32:11. Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird [sackcloth] upon [your] loins.
Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird [sackcloth] upon [your] loins:

32:11 Содрогнитесь, беззаботные! ужаснитесь, беспечные! сбросьте одежды, обнажитесь и препояшьте чресла.
32:11
ἔκστητε εξιστημι astonish; beside yourself
λυπήθητε λυπεω grieve
αἱ ο the
πεποιθυῖαι πειθω persuade
ἐκδύσασθε εκδυω disrobe; take off
γυμναὶ γυμνος naked
γένεσθε γινομαι happen; become
περιζώσασθε περιζωννυμι wrap; gird up
σάκκους σακκος sackcloth; sack
τὰς ο the
ὀσφύας οσφυς loins; waist
32:11
חִרְדוּ֙ ḥirᵊḏˌû חרד tremble
שַֽׁאֲנַנֹּ֔ות šˈaʔᵃnannˈôṯ שַׁאֲנָן at ease
רְגָ֖זָה rᵊḡˌāzā רגז quake
בֹּֽטְחֹ֑ות bˈōṭᵊḥˈôṯ בטח trust
פְּשֹׁ֣טָֽה pᵊšˈōṭˈā פשׁט strip off
וְ wᵊ וְ and
עֹ֔רָה ʕˈōrā ערר strip
וַ wa וְ and
חֲגֹ֖ורָה ḥᵃḡˌôrā חגר gird
עַל־ ʕal- עַל upon
חֲלָצָֽיִם׃ ḥᵃlāṣˈāyim חֶלֶץ loins
32:11. obstupescite opulentae conturbamini confidentes exuite vos et confundimini accingite lumbos vestros
Be astonished, ye rich women, be troubled, ye confident ones: strip you, and be confounded, gird your loins.
32:11. Be stupefied, you opulent women! Be disturbed, O confident ones! Strip yourselves, and be confounded; gird yourselves at the waist.
32:11. Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird [sackcloth] upon [your] loins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Обнажитесь. - В знак печали женщины снимали верхние свои, наиболее ценные, одежды.

Препояшьте чресла - простым вретищем, чтобы только не ходить совершенно нагими (ср. 3:24).
Adam Clarke: Commentary on the Bible - 1831
32:11: Gird sackcloth - שק sak, sackcloth, a word necessary to the sense, is here lost, but preserved by the Septuagint, MSS. Alex. and Pachom., and 1. D. II., and edit. Ald. and Comp., and the Arabic and Syriac.
Tremble - be troubled - strip you - פשטה peshotah, רגזה regazah, etc. These are infinitives, with a paragogic ה he, according to Schultens, Institut. Ling. Hebr. p. 453, and are to be taken in an imperative sense.
Albert Barnes: Notes on the Bible - 1834
32:11: Strip ye, and make ye bare - That is, take off your joyful and splendid apparel, and put on the habiliments of mourning, indicative of a great calamity.
And gird sackcloth - (See the note at Isa 3:24).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:11: be troubled: Isa 2:19, Isa 2:21, Isa 22:4, Isa 22:5, Isa 33:14; Luk 23:27-30; Jam 5:5
strip: Isa 20:4, Isa 47:1-3; Deu 28:48; Hos 2:3; Mic 1:8-11
and gird: Isa 3:24, Isa 15:3; Jer 4:8, Jer 6:26, Jer 49:3
John Gill
32:11 Tremble, ye women that are at ease,.... Which may be considered either as an exhortation to repentance for their sins, of which, if a due sense was impressed on their hearts, would cause a trembling of body and mind, under a fearful expectation of divine wrath; or as a prediction, that though they were now quite tranquil and easy, and nothing disturbed them, yet such calamities would come upon them as would make them tremble:
be troubled, ye careless ones; or, "confident ones" (l); that live securely, trusting in their present wealth and riches, and confident that things will always continue as they are; be it known to you that trouble will come, and better it would be for you if you were now troubled for your sins, and truly repented of them, that the judgments threatened, and coming, might be prevented:
strip ye, and make you bare; of your fine clothes, and beautiful ornaments, in which they prided themselves, which used to be done in time of mourning, Ezek 7:27 or it signifies that this should be their case, they would be stripped not only of their richest clothes and decorating jewels, but of their ordinary apparel, and left bare and naked by the enemy:
and gird sackcloth upon your loins; as a token of mourning; see Gen 37:34 the word "sackcloth" is supplied, as it is by Kimchi, and in the Syriac and Arabic versions; though some understand it as a direction to gird their loins for servile work, signifying what would be their condition and circumstances when taken and carried captive by the enemy; they would no longer live at ease, and in pleasure, as mistresses, but would serve as handmaids.
(l) "confidentes", Pagninus, Montanus, Junius & Tremellius, Piscator.
John Wesley
32:11 Strip - Put off your ornaments.
Robert Jamieson, A. R. Fausset and David Brown
32:11 strip you--of your gay clothing. (See Is 2:19, Is 2:21).
32:1232:12: Կոծեցարո՛ւք ՚ի վերայ արդեանց, վասն անդոցն ցանկալեաց, եւ վասն այգեացն բերոց[9945]։ [9945] Ոմանք. Կոծեցարուք ՚ի վերայ ստեանց, եւ վասն անդւոց. կամ՝ անդիոց։
12 լա՛ց եղէք եւ կո՛ւրծք ծեծեցէք սիրելի հանդերի համար եւ այգիների բերքի համար:
12 Ցանկալի արտերուն ու պտղաբեր որթատունկին համար Կուրծքերնին պիտի ծեծեն*։
Կոծեցարուք ի վերայ ստեանց վասն անդոցն ցանկալեաց եւ վասն այգեացն բերոց:

32:12: Կոծեցարո՛ւք ՚ի վերայ արդեանց, վասն անդոցն ցանկալեաց, եւ վասն այգեացն բերոց[9945]։
[9945] Ոմանք. Կոծեցարուք ՚ի վերայ ստեանց, եւ վասն անդւոց. կամ՝ անդիոց։
12 լա՛ց եղէք եւ կո՛ւրծք ծեծեցէք սիրելի հանդերի համար եւ այգիների բերքի համար:
12 Ցանկալի արտերուն ու պտղաբեր որթատունկին համար Կուրծքերնին պիտի ծեծեն*։
zohrab-1805▾ eastern-1994▾ western am▾
32:1232:12 Будут бить себя в грудь о прекрасных полях, о виноградной лозе плодовитой.
32:12 καὶ και and; even ἐπὶ επι in; on τῶν ο the μαστῶν μαστος breast κόπτεσθε κοπτω cut; mourn ἀπὸ απο from; away ἀγροῦ αγρος field ἐπιθυμήματος επιθυμημα and; even ἀμπέλου αμπελος vine γενήματος γεννημα spawn; product
32:12 עַל־ ʕal- עַל upon שָׁדַ֖יִם šāḏˌayim שַׁד breast סֹֽפְדִ֑ים sˈōfᵊḏˈîm ספד lament עַל־ ʕal- עַל upon שְׂדֵי־ śᵊḏê- שָׂדֶה open field חֶ֕מֶד ḥˈemeḏ חֶמֶד splendour עַל־ ʕal- עַל upon גֶּ֖פֶן gˌefen גֶּפֶן vine פֹּרִיָּֽה׃ pōriyyˈā פרה be fertile
32:12. super ubera plangite super regione desiderabili super vinea fertiliMourn for your breasts, for the delightful country, for the fruitful vineyard.
12. They shall smite upon the breasts for the pleasant fields, for the fruitful vine.
32:12. Mourn over your breasts, over the delightful country, over the fruitful vineyard.
32:12. They shall lament for the teats, for the pleasant fields, for the fruitful vine.
They shall lament for the teats, for the pleasant fields, for the fruitful vine:

32:12 Будут бить себя в грудь о прекрасных полях, о виноградной лозе плодовитой.
32:12
καὶ και and; even
ἐπὶ επι in; on
τῶν ο the
μαστῶν μαστος breast
κόπτεσθε κοπτω cut; mourn
ἀπὸ απο from; away
ἀγροῦ αγρος field
ἐπιθυμήματος επιθυμημα and; even
ἀμπέλου αμπελος vine
γενήματος γεννημα spawn; product
32:12
עַל־ ʕal- עַל upon
שָׁדַ֖יִם šāḏˌayim שַׁד breast
סֹֽפְדִ֑ים sˈōfᵊḏˈîm ספד lament
עַל־ ʕal- עַל upon
שְׂדֵי־ śᵊḏê- שָׂדֶה open field
חֶ֕מֶד ḥˈemeḏ חֶמֶד splendour
עַל־ ʕal- עַל upon
גֶּ֖פֶן gˌefen גֶּפֶן vine
פֹּרִיָּֽה׃ pōriyyˈā פרה be fertile
32:12. super ubera plangite super regione desiderabili super vinea fertili
Mourn for your breasts, for the delightful country, for the fruitful vineyard.
32:12. Mourn over your breasts, over the delightful country, over the fruitful vineyard.
32:12. They shall lament for the teats, for the pleasant fields, for the fruitful vine.
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
12: Изнеженные женщины прежде всего будут жалеть о том, что доставлялось в Иерусалим с богатых полей иудейских и из роскошных виноградных садов, которые, конечно, все будут опустошены ассирийскими войсками. Здесь можно видеть намек на то, что и женщины иудейские были преданы страсти к вину, как их мужья.
Adam Clarke: Commentary on the Bible - 1831
32:12: They shall lament - for the pleasant fields "Mourn ye for the pleasant field" - The Septuagint, Syriac, and Vulgate read ספדו siphdu, mourn ye, imperative; twelve MSS., (five ancient), two editions, the Septuagint, Aquila, Symmachus, Theodotion, Syriac, and Vulgate, all read שדה sadeh, a field; not שדי shedey, breasts.
Albert Barnes: Notes on the Bible - 1834
32:12: They shall lament for the teats - Interpreters have been not a little perplexed by this expression. Lowth supposes it is to be taken in connection with the pRev_ious verse, and that it denotes that sackcloth was to be girded upon the breast as well as upon the loins. Others have supposed that it denotes to 'smite upon the breasts,' as a token of grief; others, that the word 'breast' here denotes children by a synecdoche, as having been nourished by the breast, and that the women here were called to mourn over their children. But it is evident, I think, that the word breasts here is used to denote that which nourishes or sustains life, and is synonymous with fruitful fields. It is so used in Homer (Iliad, ix. 141), where οίθαρ ἀρούρης oithar arourē s denotes fertility of land. And here the sense doubtless is, that they would mourn over the fields which once contributed to sustain life, but which were now desolate. In regard to the grammatical difficulties of the place, Rosenmuller and Gesenius may be consulted.
The pleasant fields - Margin, as in Hebrew, 'Fields of desire.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:12: lament: Lam 2:11, Lam 4:3, Lam 4:4
pleasant fields: Heb. fields of desire, Deu 8:7, Deu 8:8, Deu 11:11, Deu 11:12; Eze 20:6, Eze 20:15
Geneva 1599
32:12 They shall lament for the (i) breasts, for the pleasant fields, for the fruitful vine.
(i) By the breasts he means the plentiful fields, by which men are nourished as children with the breast: or, the mothers for sorrow and heaviness will lack milk.
John Gill
32:12 They shall lament for the teats,.... Either of the beasts of the field, that should be dried up, and give no milk, through the great drought that should be upon the land; or through the waste of the herbage by the enemy; or else of the women, their breasts and paps, which should afford no milk for their infants, through the famine that should press them sore, which would occasion great lamentation, both in mothers and children; though some think are to be understood of the fields, and are explained by them in the next clause; the fruitful earth being compared to a woman, its fields are like breasts or paps, which yield food and nourishment, but now should not afford any, and therefore there would be cause of lamentation. Jarchi interprets it, "they shall beat upon their breasts" (m) a gesture used in lamentation to express exceeding great grief and sorrow, Lk 18:13 some, because the word rendered "lament" is of the masculine gender, and so not applicable to women, render the words in connection with the preceding verse Is 32:11 thus,
"gird sackcloth on your loins, and on your mourning breasts'' (n);
though they may be interpreted indefinitely, "there shall be lamentation for the teats", among all sorts of people, men, women, and children:
for the pleasant fields, for the fruitful vine; as the fields are when covered with corn and grass, and the vines with clusters of grapes, but now should not be, either through drought, or by being foraged and trampled on by the enemy.
(m) So it is explained in T. Bab. Moed Katon, fol. 27. 2. (n) So Castalio.
John Wesley
32:12 The teats - For the pleasant and fruitful fields, which like teats yielded you plentiful and excellent nourishment.
Robert Jamieson, A. R. Fausset and David Brown
32:12 lament for . . . teats--rather, shall smite on their breasts in lamentation "for thy pleasant fields" (Nahum 2:7) [MAURER]. "Teats" in English Version is used for fertile lands, which, like breasts, nourish life. The transition from "ye" to "they" (Is 32:11-12) is frequent.
32:1332:13: Յերկիր ժողովրդեան իմոյ փո՛ւշ եւ խո՛տ բուսցի. եւ յամենայն ապարանից ուրախութիւն բարձցի՛. քաղաքիդ մեծացելոյ[9946] [9946] Ոմանք. Յերկրի ժողո՛՛։
13 Իմ ժողովրդի հողում փուշ ու մոլախոտ պիտի բուսնի, եւ բոլոր ապարանքների միջից ուրախութիւնը պիտի վերանայ. փարթամ քաղաքի ապարանքները պիտի լքուեն:
13 Իմ ժողովուրդիս երկրին վրայ Փուշ եւ ցախ պիտի բուսնի. Նոյնպէս բոլոր ուրախութեան տուներուն վրայ՝ Բերկրալի քաղաքին մէջ։
Յերկրի ժողովրդեան իմոյ փուշ եւ խոտ բուսցի եւ յամենայն [469]ապարանից ուրախութիւն բարձցի. քաղաքիդ մեծացելոյ ապարանք լքեալք:

32:13: Յերկիր ժողովրդեան իմոյ փո՛ւշ եւ խո՛տ բուսցի. եւ յամենայն ապարանից ուրախութիւն բարձցի՛. քաղաքիդ մեծացելոյ[9946]
[9946] Ոմանք. Յերկրի ժողո՛՛։
13 Իմ ժողովրդի հողում փուշ ու մոլախոտ պիտի բուսնի, եւ բոլոր ապարանքների միջից ուրախութիւնը պիտի վերանայ. փարթամ քաղաքի ապարանքները պիտի լքուեն:
13 Իմ ժողովուրդիս երկրին վրայ Փուշ եւ ցախ պիտի բուսնի. Նոյնպէս բոլոր ուրախութեան տուներուն վրայ՝ Բերկրալի քաղաքին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1332:13 На земле народа моего будут расти терны и волчцы, равно и на всех домах веселья в ликующем городе;
32:13 ἡ ο the γῆ γη earth; land τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ἄκανθα ακανθα brier καὶ και and; even χόρτος χορτος grass; plant ἀναβήσεται αναβαινω step up; ascend καὶ και and; even ἐκ εκ from; out of πάσης πας all; every οἰκίας οικια house; household εὐφροσύνη ευφροσυνη celebration ἀρθήσεται αιρω lift; remove πόλις πολις city πλουσία πλουσιος rich
32:13 עַ֚ל ˈʕal עַל upon אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil עַמִּ֔י ʕammˈî עַם people קֹ֥וץ qˌôṣ קֹוץ thorn-bush שָׁמִ֖יר šāmˌîr שָׁמִיר thornbush תַּֽעֲלֶ֑ה tˈaʕᵃlˈeh עלה ascend כִּ֚י ˈkî כִּי that עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole בָּתֵּ֣י bāttˈê בַּיִת house מָשֹׂ֔ושׂ māśˈôś מָשֹׂושׂ joy קִרְיָ֖ה qiryˌā קִרְיָה town עַלִּיזָֽה׃ ʕallîzˈā עַלִּיז rejoicing
32:13. super humum populi mei spina et vepres ascendent quanto magis super omnes domos gaudii civitatis exultantisUpon the land of my people shall thorns and briers come up: how much more upon all the houses of joy, of the city that rejoiced?
13. Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city:
32:13. Thorn and brier will rise up, over the soil of my people. How much more over all the houses of gladness, over the city of exultation?
32:13. Upon the land of my people shall come up thorns [and] briers; yea, upon all the houses of joy [in] the joyous city:
Upon the land of my people shall come up thorns [and] briers; yea, upon all the houses of joy [in] the joyous city:

32:13 На земле народа моего будут расти терны и волчцы, равно и на всех домах веселья в ликующем городе;
32:13
ο the
γῆ γη earth; land
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ἄκανθα ακανθα brier
καὶ και and; even
χόρτος χορτος grass; plant
ἀναβήσεται αναβαινω step up; ascend
καὶ και and; even
ἐκ εκ from; out of
πάσης πας all; every
οἰκίας οικια house; household
εὐφροσύνη ευφροσυνη celebration
ἀρθήσεται αιρω lift; remove
πόλις πολις city
πλουσία πλουσιος rich
32:13
עַ֚ל ˈʕal עַל upon
אַדְמַ֣ת ʔaḏmˈaṯ אֲדָמָה soil
עַמִּ֔י ʕammˈî עַם people
קֹ֥וץ qˌôṣ קֹוץ thorn-bush
שָׁמִ֖יר šāmˌîr שָׁמִיר thornbush
תַּֽעֲלֶ֑ה tˈaʕᵃlˈeh עלה ascend
כִּ֚י ˈkî כִּי that
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
בָּתֵּ֣י bāttˈê בַּיִת house
מָשֹׂ֔ושׂ māśˈôś מָשֹׂושׂ joy
קִרְיָ֖ה qiryˌā קִרְיָה town
עַלִּיזָֽה׃ ʕallîzˈā עַלִּיז rejoicing
32:13. super humum populi mei spina et vepres ascendent quanto magis super omnes domos gaudii civitatis exultantis
Upon the land of my people shall thorns and briers come up: how much more upon all the houses of joy, of the city that rejoiced?
32:13. Thorn and brier will rise up, over the soil of my people. How much more over all the houses of gladness, over the city of exultation?
32:13. Upon the land of my people shall come up thorns [and] briers; yea, upon all the houses of joy [in] the joyous city:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Пророк здесь, очевидно, говорит не об осаде Иерусалима ассирийцами при Езекии, когда враги иудеев должны были постыдно бежать от стен Иерусалима, а об опустошении Иерусалима вавилонянами при Навуходоносоре. Таким образом, здесь, как и в других случаях, пророк от ближайшего будущего переносится к более отдаленным временам.

Офел - (холм, богиня) составлял часть Иерусалима и, как кажется, представлял собою юго-восточный скат храмовой горы. На вершине Офела стояла башня (ср. Неем 3:26).

Дикий осел. Это животное любит одиночество пустынь (Иов 39:5). Следовательно, там, где он появляется, - тихо и безлюдно, как в пустыне. И так будет в прежде кипевшем жизнью Иерусалиме!

Навсегда - выражение, означающее иногда очень долгое время, как видно из следующего стиха (ср. Ис 43:16).
Adam Clarke: Commentary on the Bible - 1831
32:13: Shall come up thorns and briers "The thorn and the brier shall come up" - All the ancient Versions read ושמיר veshamir, with the conjunction. And an ancient MS. has תעלה בו taaleh bo, "shall come up in it, "which seems to be right; or rather בה bah: and there is a rasure in the place of בו bo in another ancient MS.
Yea, upon all the houses of joy - For כי ki, the ancient Versions, except the Vulgate, seem to have read ו ve. כי ki may perhaps be a mistake for בו bo, or בה bah, in it, above mentioned. It is not necessary in this place.
The description of impending distress which begins at Isa 32:13 belongs to other times than that of Sennacherib's invasion, from which they were so soon delivered. It must at least extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the Kingdom of Messiah. Compare Isa 32:15 with Isa 29:17 (note), and see the note there.
Albert Barnes: Notes on the Bible - 1834
32:13: Upon the land of my people - A description similar to this, in regard to the consequences of the invasion of Sennacherib, is given in Isa 7:20-25 (see the notes at that passage).
Yea, upon all the houses of joy - Margin, 'Burning upon.' The marginal readling has originated from the supposition that the word כי kı̂ y is derived from כיה kâ vâ h, "to be burned." This conjecture has been adopted by Junius and Tremellius, and by some others. But it is evidently mere conjecture, and is not demanded. The word 'yea' will express the sense, meaning that desolation, indicated by the growth of thorns and briers, would come upon the cities that were then filled with joy. This does not refer to Jerusalem, which was not taken by Sennacherib, but to the other cities that were destroyed by him in his march, and this account accords with the statement in Isa 7:20-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:13: come: Isa 6:11, Isa 7:23, Isa 34:13; Psa 107:34; Hos 9:6, Hos 10:8
yea, upon: or, burning upon, etc. Jer 39:8; Rev 18:7, Rev 18:8
in the: Isa 22:2, Isa 22:12, Isa 22:13
John Gill
32:13 Upon the land of my people shall come up thorns and briers,.... The curse of the earth, the spontaneous productions of it, being uncultivated, and this through want of men, they being destroyed or carried captive by the enemy; this is to be understood of the land of Judea, and not Samaria, as Aben Ezra; where the professing and covenant people of God dwelt; which is mentioned to show the apostasy of this people, for which ruin came upon their land, and the aggravation of it, as well as the goodness of God to them, which continued to the last, still considering them as his people. This respects not the desolation of the country by the Assyrian army, nor by the Chaldeans, but rather by the Romans, even their last destruction:
yea, upon all the houses of joy in the joyous city; not Samaria, the head of the ten tribes, as some; but Jerusalem, the joy of the whole earth, as Jarchi; and the "houses of joy" in it mean not public houses, as taverns, and the like, where persons meet to revel and carouse, but the houses of nobles, princes, and rich men, who lived voluptuously, in great sensuality and carnal mirth, drinking wine in bowls, and chanting to the sound of the viol, and using all instruments of music; but now their houses, in which they enjoyed so much pleasure, should be demolished, and briers and thorns should grow upon the spot where they stood. Some render the word "burning", as in Is 3:24 "burning shall be on all the houses" (o), &c.; and think it refers to the burning of the city of Jerusalem, and the palaces or houses of nobles and rich men in it, which was done both by the Chaldeans and by the Romans.
(o) Junius & Tremellius, Cocceius.
John Wesley
32:13 Yea - Upon that ground, where now your houses stand, in which you take your fill of mirth and pleasure.
Robert Jamieson, A. R. Fausset and David Brown
32:13 (Is 5:6; Is 7:23).
houses of joy--pleasure-houses outside of Jerusalem, not Jerusalem itself, but other cities destroyed by Sennacherib in his march (Is 7:20-25). However, the prophecy, in its full accomplishment, refers to the utter desolation of Judea and its capital by Rome, and subsequently, previous to the second coming of the King (Ps 118:26; Lk 13:35; Lk 19:38); "the joyous city" is in this view, Jerusalem (Is 22:2).
32:1432:14: ապարանք լքեալք. զմեծութիւն քաղաքիդ լքցե՛ն եւ զտունս ցանկալիս. եւ եղիցին աւանք քո ա՛յրք յաւիտենից. ուրախութիւն ցռո՛ւց եւ ճարակք հօտից։
14 Պիտի լքեն այդ քաղաքի հարստութիւնը եւ ցանկալի տները, քո աւանները յաւիտենապէս քարանձաւների պիտի վերածուեն, ցիռերը պիտի զուարճանան այնտեղ, եւ հօտերը պիտի արածեն,
14 Քանզի պալատները երեսէ պիտի ձգուին, Աղմկայոյզ քաղաքը պիտի լքուի, Բերդերն ու պարիսպները յաւիտեան քարայրներ պիտի ըլլան, Ցիռերու զուարճութեան համար ու խաշինքներու արօտ ըլլալու համար
զմեծութիւն քաղաքիդ լքցեն եւ զտունս ցանկալիս. եւ եղիցին աւանք քո`` այրք յաւիտենից, ուրախութիւն ցռուց եւ ճարակք հօտից:

32:14: ապարանք լքեալք. զմեծութիւն քաղաքիդ լքցե՛ն եւ զտունս ցանկալիս. եւ եղիցին աւանք քո ա՛յրք յաւիտենից. ուրախութիւն ցռո՛ւց եւ ճարակք հօտից։
14 Պիտի լքեն այդ քաղաքի հարստութիւնը եւ ցանկալի տները, քո աւանները յաւիտենապէս քարանձաւների պիտի վերածուեն, ցիռերը պիտի զուարճանան այնտեղ, եւ հօտերը պիտի արածեն,
14 Քանզի պալատները երեսէ պիտի ձգուին, Աղմկայոյզ քաղաքը պիտի լքուի, Բերդերն ու պարիսպները յաւիտեան քարայրներ պիտի ըլլան, Ցիռերու զուարճութեան համար ու խաշինքներու արօտ ըլլալու համար
zohrab-1805▾ eastern-1994▾ western am▾
32:1432:14 ибо чертоги будут оставлены; шумный город будет покинут; Офел и башня навсегда будут служить, вместо пещер, убежищем диких ослов и пасущихся стад,
32:14 οἶκοι οικος home; household ἐγκαταλελειμμένοι εγκαταλειπω abandon; leave behind πλοῦτον πλουτος wealth; richness πόλεως πολις city καὶ και and; even οἴκους οικος home; household ἐπιθυμητοὺς επιθυμητος dismiss; leave καὶ και and; even ἔσονται ειμι be αἱ ο the κῶμαι κωμη village σπήλαια σπηλαιον cave ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever εὐφροσύνη ευφροσυνη celebration ὄνων ονος donkey ἀγρίων αγριος wild βοσκήματα βοσκημα shepherd
32:14 כִּֽי־ kˈî- כִּי that אַרְמֹ֣ון ʔarmˈôn אַרְמֹון dwelling tower נֻטָּ֔שׁ nuṭṭˈāš נטשׁ abandon הֲמֹ֥ון hᵃmˌôn הָמֹון commotion עִ֖יר ʕˌîr עִיר town עֻזָּ֑ב ʕuzzˈāv עזב leave עֹ֣פֶל ʕˈōfel עֹפֶל Ophel וָ wā וְ and בַ֜חַן vˈaḥan בַּחַן watch-tower הָיָ֨ה hāyˌā היה be בְעַ֤ד vᵊʕˈaḏ בַּעַד distance מְעָרֹות֙ mᵊʕārôṯ מְעָרָה barren field עַד־ ʕaḏ- עַד unto עֹולָ֔ם ʕôlˈām עֹולָם eternity מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy פְּרָאִ֖ים pᵊrāʔˌîm פֶּרֶא zebra מִרְעֵ֥ה mirʕˌē מִרְעֶה pasture עֲדָרִֽים׃ ʕᵃḏārˈîm עֵדֶר flock
32:14. domus enim dimissa est multitudo urbis relicta est tenebrae et palpatio factae sunt super speluncas usque in aeternum gaudium onagrorum pascua gregumFor the house is forsaken, the multitude of the city is left, darkness and obscurity are come upon its dens for ever. A joy of wild asses, the pastures of flocks.
14. For the palace shall be forsaken; the populous city shall be deserted; the hill and the watch-tower shall be for dens for ever, a joy of wild asses, a pasture of flocks;
32:14. For the house has been forsaken. The multitude of the city has been abandoned. A darkness and a covering have been placed over its dens, even unto eternity. It will be the gladness of wild donkeys and the pasture of flocks,
32:14. Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks;
Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks:

32:14 ибо чертоги будут оставлены; шумный город будет покинут; Офел и башня навсегда будут служить, вместо пещер, убежищем диких ослов и пасущихся стад,
32:14
οἶκοι οικος home; household
ἐγκαταλελειμμένοι εγκαταλειπω abandon; leave behind
πλοῦτον πλουτος wealth; richness
πόλεως πολις city
καὶ και and; even
οἴκους οικος home; household
ἐπιθυμητοὺς επιθυμητος dismiss; leave
καὶ και and; even
ἔσονται ειμι be
αἱ ο the
κῶμαι κωμη village
σπήλαια σπηλαιον cave
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
εὐφροσύνη ευφροσυνη celebration
ὄνων ονος donkey
ἀγρίων αγριος wild
βοσκήματα βοσκημα shepherd
32:14
כִּֽי־ kˈî- כִּי that
אַרְמֹ֣ון ʔarmˈôn אַרְמֹון dwelling tower
נֻטָּ֔שׁ nuṭṭˈāš נטשׁ abandon
הֲמֹ֥ון hᵃmˌôn הָמֹון commotion
עִ֖יר ʕˌîr עִיר town
עֻזָּ֑ב ʕuzzˈāv עזב leave
עֹ֣פֶל ʕˈōfel עֹפֶל Ophel
וָ וְ and
בַ֜חַן vˈaḥan בַּחַן watch-tower
הָיָ֨ה hāyˌā היה be
בְעַ֤ד vᵊʕˈaḏ בַּעַד distance
מְעָרֹות֙ mᵊʕārôṯ מְעָרָה barren field
עַד־ ʕaḏ- עַד unto
עֹולָ֔ם ʕôlˈām עֹולָם eternity
מְשֹׂ֥ושׂ mᵊśˌôś מָשֹׂושׂ joy
פְּרָאִ֖ים pᵊrāʔˌîm פֶּרֶא zebra
מִרְעֵ֥ה mirʕˌē מִרְעֶה pasture
עֲדָרִֽים׃ ʕᵃḏārˈîm עֵדֶר flock
32:14. domus enim dimissa est multitudo urbis relicta est tenebrae et palpatio factae sunt super speluncas usque in aeternum gaudium onagrorum pascua gregum
For the house is forsaken, the multitude of the city is left, darkness and obscurity are come upon its dens for ever. A joy of wild asses, the pastures of flocks.
32:14. For the house has been forsaken. The multitude of the city has been abandoned. A darkness and a covering have been placed over its dens, even unto eternity. It will be the gladness of wild donkeys and the pasture of flocks,
32:14. Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks;
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Adam Clarke: Commentary on the Bible - 1831
32:14: The palaces shall be forsaken - The house of the sanctuary (the temple) shall be destroyed. - Targum.
The forts "Ophel" - It was a part of Mount Zion, rising higher than the rest, at the eastern extremity, near to the temple, a little to the south of it; called by Micah, Mic 4:8, "Ophel of the daughter of Zion. "It was naturally strong by its situation; and had a wall of its own, by which it was separated from the rest of Zion.
Albert Barnes: Notes on the Bible - 1834
32:14: Because the palaces shall be forsaken - That is, the palaces in the cities and towns which Sennacherib would lay waste. Or, if it refers, as Lowth supposes, to the invasion of the land in the time of the Chaldeans, then it relates to the palaces in Jerusalem. Vitringa supposes that the temple at Jerusalem is particularly designated by the word rendered palaces. But that is not the usual word to denote the temlple, and it is not necessary to suppose that that is particularly referred to. The word ארמון 'armô n usually denotes a palace, or royal residence in some part of the royal citadel (see Kg1 16:18; Isa 25:2; Jer 30:18; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12).
The forts - Margin, 'Cliffs and watch-towers.' Hebrew, עפל ‛ opel. This word properly denotes a hill or a cliff, such as is an advantageous situation for fortresses. It is translated in Mic 4:8, 'the stronghold;' in Kg2 5:24, 'the tower;' in Ch2 27:3; Ch2 30:14; Neh 3:27; Neh 11:21, 'Ophel.' With the article (the hill) it was given, by way of eminence, to a bluff or hilt lying northeast of mount Zion, and south of mount Moriah, which was surrounded and fortified with a wall (Jos. Jewish Wars, vi. 6). It extends south from mount Moriah, running down to the fountain of Siloam, lying between the valley of Jehoshaphat on the east, and the Tyropeon or valley of Cheesemongers on the west. It terminates over the pool of Siloam in a steep point of rock forty or fifty feet high. The top of the ridge is flat, and the ground is now tilled, and planted with olive and other fruit trees (see Robinson's Bib. Researches, vol. i. pp. 341, 394). It may be used here, however, to denote a hill or cliff, a strongly-fortified place in general, without supposing of necessity that it refers to the mountain in Jerusalem.
Towers - Towers were erected on the walls of cities at convenient distances for purposes of observation.
Shall be for dens - Shall become places where banditti and robbers may abide, and secure themselves.
FoRev_er - This is evidently one instance in which the word 'foRev_er' (עד־עולם ‛ ad-‛ ô lâ m), denotes a long time, because in the verse When the word is used without any suet limitation, it denotes proper eternity
A joy of wild asses - A place where wild animals will have unlimited range.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:14: the palaces: Isa 5:9, Isa 24:1-3, Isa 24:10, Isa 24:12, Isa 25:2, Isa 27:10; Kg2 25:9; Luk 21:20, Luk 21:24
forts and towers: or, clifts and watch-towers
for: Isa 13:19-22, Isa 34:11-17; Rev 18:2, Rev 18:3
John Gill
32:14 Because the palaces shall be forsaken,.... The palaces of the princes and nobles shall be forsaken by them, they being obliged to flee from the enemy, or being taken, and either slain, or carried captive. The word in the Hebrew is in the singular number, "the palace", meaning the royal palace; and so Aben Ezra and Jarchi interpret it of the king's palace; though the Targum paraphrases it the house of the sanctuary, or the temple, so Kimchi; which was left desolate, as Christ foretold it should be, Mt 23:38,
the multitude of the city shall be left; to take care of themselves, and to the fury of their enemies, their princes and nobles being killed or fled; or, "the city shall be left of the multitude" (p); the multitude of inhabitants that were in it shall forsake it, and flee, or be destroyed in it, so that few or none shall remain:
the forts and towers shall be for dens for ever; Ophel and Bachan, which some take to be the names of two towers of Jerusalem; of Ophel we read in 2Chron 27:3 but rather these intend in general the high towers and strong fortifications of Jerusalem, which being cut out of rocks, when demolished served for dens for thieves and robbers, and wild creatures; and this being "for ever", that is, for a very long time, shows that it cannot be applied to the destruction of Jerusalem by the Chaldeans, and the seventy years' captivity; but it is to be understood of the last destruction, which continues unto this day:
a joy of wild asses; which delight in wild and desert places; see Job 39:5.
a pasture of flocks; where flocks of sheep feed, instead of being inhabited by men. Jarchi's note is pretty remarkable,
"for the desire, or at the will, of the Ishmaelites, and for the feeding of the Grecians, and their army;''
and certain it is that Jerusalem now is in the hands of the Ishmaelites, or Turks. The Targum is,
"the place which was a house of joy and gladness for kings is now become a spoil for armies.''
(p) So Gataker.
John Wesley
32:14 Forsaken - Of God, and given up into their enemies hands. A joy - Desolate places, in which wild asses delight to be.
Robert Jamieson, A. R. Fausset and David Brown
32:14 palaces--most applicable to Jerusalem (see on Is 32:13).
multitude . . . left--the noisy din of the city, that is, the city with its noisy multitude shall lie forsaken [MAURER].
forts--rather, "Ophel" (that is, the mound), the term applied specially to the declivity on the east of Zion, surrounded with its own wall (2Chron 27:3; 2Chron 33:14; 4Kings 5:24), and furnished with "towers" (or watchtowers), perhaps referred to here (Neh 3:26-27).
for ever--limited by thee, "until," &c., Is 32:15, for a long time.
32:1532:15: Մինչեւ եկեսցէ ՚ի վերայ ձեր Հոգի՛ ՚ի բարձանց. եւ եղիցի յանապա՛տ Քերմէլ, եւ Քերմէլ յանտա՛ռ համարեսցի[9947]. [9947] Ոսկան. Եւ եղիցի անապատն ՚ի Քերմէղ՚։
15 մինչեւ որ բարձրից ձեզ վրայ գայ Հոգին, եւ Քերմէլն[23] անապատ դառնայ, Քերմէլ լեռն անտառ համարուի,[23] 23. Եբրայերէնում՝ մարգագետին, նաեւ՝ լեռ:
15 Մինչեւ որ վերէն մեր վրայ Հոգի թափուի Ու անապատը պտղաբեր արտի դառնայ Եւ պտղաբեր արտը անտառ համարուի։
Մինչեւ եկեսցէ ի վերայ [470]ձեր Հոգի ի բարձանց. եւ եղիցի անապատն [471]ի Քերմէլ, եւ [472]Քերմէլ յանտառ համարեսցի:

32:15: Մինչեւ եկեսցէ ՚ի վերայ ձեր Հոգի՛ ՚ի բարձանց. եւ եղիցի յանապա՛տ Քերմէլ, եւ Քերմէլ յանտա՛ռ համարեսցի[9947].
[9947] Ոսկան. Եւ եղիցի անապատն ՚ի Քերմէղ՚։
15 մինչեւ որ բարձրից ձեզ վրայ գայ Հոգին, եւ Քերմէլն[23] անապատ դառնայ, Քերմէլ լեռն անտառ համարուի,
[23] 23. Եբրայերէնում՝ մարգագետին, նաեւ՝ լեռ:
15 Մինչեւ որ վերէն մեր վրայ Հոգի թափուի Ու անապատը պտղաբեր արտի դառնայ Եւ պտղաբեր արտը անտառ համարուի։
zohrab-1805▾ eastern-1994▾ western am▾
32:1532:15 доколе не излиется на нас Дух свыше, и пустыня не сделается садом, а сад не будут считать лесом.
32:15 ἕως εως till; until ἂν αν perhaps; ever ἐπέλθῃ επερχομαι come on / against ἐφ᾿ επι in; on ὑμᾶς υμας you πνεῦμα πνευμα spirit; wind ἀφ᾿ απο from; away ὑψηλοῦ υψηλος high; lofty καὶ και and; even ἔσται ειμι be ἔρημος ερημος lonesome; wilderness ὁ ο the Χερμελ χερμελ and; even ὁ ο the Χερμελ χερμελ into; for δρυμὸν δρυμος account; count
32:15 עַד־ ʕaḏ- עַד unto יֵ֨עָרֶ֥ה yˌēʕārˌeh ערה pour out עָלֵ֛ינוּ ʕālˈênû עַל upon ר֖וּחַ rˌûₐḥ רוּחַ wind מִ mi מִן from מָּרֹ֑ום mmārˈôm מָרֹום high place וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be מִדְבָּר֙ miḏbˌār מִדְבָּר desert לַ la לְ to † הַ the כַּרְמֶ֔ל kkarmˈel כַּרְמֶל orchard וְו *wᵊ וְ and הַ† *ha הַ the כַּרְמֶ֖לכרמל *kkarmˌel כַּרְמֶל orchard לַ la לְ to † הַ the יַּ֥עַר yyˌaʕar יַעַר wood יֵחָשֵֽׁב׃ yēḥāšˈēv חשׁב account
32:15. donec effundatur super nos spiritus de excelso et erit desertum in Chermel et Chermel in saltum reputabiturUntil the spirit be poured upon us from on high: and the desert shall be as a charmel, and charmel shall be counted for a forest.
15. until the spirit be poured upon us from on high, and the wilderness become a fruitful field, and the fruitful field be counted for a forest.
32:15. until the Spirit is poured over us from on high. And the desert will be a fruitful field, and the fruitful field will be considered as a forest.
32:15. Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.
Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest:

32:15 доколе не излиется на нас Дух свыше, и пустыня не сделается садом, а сад не будут считать лесом.
32:15
ἕως εως till; until
ἂν αν perhaps; ever
ἐπέλθῃ επερχομαι come on / against
ἐφ᾿ επι in; on
ὑμᾶς υμας you
πνεῦμα πνευμα spirit; wind
ἀφ᾿ απο from; away
ὑψηλοῦ υψηλος high; lofty
καὶ και and; even
ἔσται ειμι be
ἔρημος ερημος lonesome; wilderness
ο the
Χερμελ χερμελ and; even
ο the
Χερμελ χερμελ into; for
δρυμὸν δρυμος account; count
32:15
עַד־ ʕaḏ- עַד unto
יֵ֨עָרֶ֥ה yˌēʕārˌeh ערה pour out
עָלֵ֛ינוּ ʕālˈênû עַל upon
ר֖וּחַ rˌûₐḥ רוּחַ wind
מִ mi מִן from
מָּרֹ֑ום mmārˈôm מָרֹום high place
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
מִדְבָּר֙ miḏbˌār מִדְבָּר desert
לַ la לְ to
הַ the
כַּרְמֶ֔ל kkarmˈel כַּרְמֶל orchard
וְו
*wᵊ וְ and
הַ
*ha הַ the
כַּרְמֶ֖לכרמל
*kkarmˌel כַּרְמֶל orchard
לַ la לְ to
הַ the
יַּ֥עַר yyˌaʕar יַעַר wood
יֵחָשֵֽׁב׃ yēḥāšˈēv חשׁב account
32:15. donec effundatur super nos spiritus de excelso et erit desertum in Chermel et Chermel in saltum reputabitur
Until the spirit be poured upon us from on high: and the desert shall be as a charmel, and charmel shall be counted for a forest.
32:15. until the Spirit is poured over us from on high. And the desert will be a fruitful field, and the fruitful field will be considered as a forest.
32:15. Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Здесь пророк изображает будущие мессианские времена, когда положение избранного народа переменится к лучшему во всех отношениях - и в смысле нравственного, и в смысле материального благополучия.

Дух свыше. Сила, которая совершит эту великую метаморфозу во внутренней и внешней жизни народа, будет Дух, имеющий излиться на народ и страну его в чрезмерном изобилии с высоты. Этот Дух - обновляющий жизнь людей принцип, чудесная сила Божия. Об этом Духе говорил еще ранее Исаии пророк Иоиль (Иоил 2:28), но у этого последнего увеличение плодородия земли обетованной предшествует излиянию Духа, тогда как у Исаии оно является результатом излияния Духа. [В Славянском переводе достаточно ясно написано - Дондеже найдет на ны Дух от Вышняго - очевидное указание на действующую составляющую Святой Троицы. Прим. ред. ]
Adam Clarke: Commentary on the Bible - 1831
32:15: And the fruitful field - והכרמל vehaccarmel. So fifteen MSS., six ancient, and two editions; which seems to make the noun an appellative.
Albert Barnes: Notes on the Bible - 1834
32:15: Until the Spirit - The Spirit of God, as the source of all blessings, and especially as able to meet and remove the ills of the long calamity and desolation. This evidently refers to some future period, when the evils which the prophet was contemplating would be succeeded by the spread of the true religion. If the prophet meant to confine his description of calamities to those which would attend the invasion of Sennacherib, then this refers to the piety and prosperity which would pRev_ail after that during the reign of Hezekiah. If he designed, as Lowth supposes, to describe the calamites which would attend the invasion of the Chaldeans and the desolation of the city of Jerusalem during the captivity, then this refers to the prosperous times that would occur after their return to their own land. And if he looked forward beyond even that, then this refers to the times of the Messiah also, and he designed to describe the happy period when the Messiah should have come, and when the Spirit should be poured out. Vitringa supposes that all three of these events are referred to. But although the expressions are such as are used in reference to the times of the Messiah, yet the word 'until' seems to limit the prediction to some event pRev_ious to that. The plain sense of the passage is, that the city would lie waste, and would be a pasture for flocks, until the Spirit should be poured out; that is, would lie waste a long time, and then be succeeded by the merciful interposition of God restoring them to their land and privileges. This idea would seem to limit it. at the utmost, to the return from Babylon.
Be poured out - This is a common and usual mode of indicating that the influences of the Spirit of God would be imparted Isa 44:3; Eze 39:29; Joe 2:28-29; Act 2:17-18.
From on high - From heaven (compare Luk 24:49).
And the wilderness be a fruitful field - Until that change shall come when the places that are desolate shall become fertile, and the places which are now fertile and prosperous shall become desolate and barren. This may refer to the time when Jerusalem, that would have lain so long waste, would be again inhabited and cultivated, and when Babylon, then so prosperous, would become desolate and ruined. The expression has a proverbial cast and denotes change and Rev_olution (see the note at Isa 29:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:15: the spirit: Isa 11:2, Isa 11:3, Isa 44:3, Isa 45:8, Isa 59:19-21, Isa 63:11; Psa 104:30, Psa 107:33; Pro 1:23; Eze 39:29; Joe 2:28, Joe 2:29; Zac 12:10; Luk 24:49; Joh 7:39; Act 2:17, Act 2:18, Act 2:33; Co2 3:8; Tit 3:5, Tit 3:6
wilderness: Isa 29:17, Isa 35:2, Isa 35:7, Isa 54:1-3, Isa 55:11-13, Isa 60:1-22, Isa 61:3-5; Hos 1:10, Hos 1:11; Rom 11:18-26
Carl Friedrich Keil and Franz Delitzsch
32:15
The state would then continue long, very long, until at last the destruction of the false rest would be followed by the realization of the true. "Until the Spirit is poured out over us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as the forest. And justice makes its abode in the desert, and righteousness settles down upon the fruit-field. And the effect of righteousness will be peace, and the reward of righteousness rest and security for ever. And my people dwells in a place of peace, and in trustworthy, safe dwellings, and in cheerful resting-places. And it hails with the overthrow of the forest, and into lowliness must the city be brought low." There is a limit, therefore, to the "for ever" of Is 32:14. The punishment would last till the Spirit, which Israel had not then dwelling in the midst of it (see Hag 2:5), and whose fulness was like a closed vessel to Israel, should be emptied out over Israel from the height of heaven (compare the piel ערה, Gen 24:20), i.e., should be poured out in all its fulness. When that was done, a great change would take place, the spiritual nature of which is figuratively represented in the same proverbial manner as in Is 29:17. At the same time, a different turn is given to the second half in the passage before us. The meaning is, not that what was now valued as a fruit-bearing garden would be brought down from its false eminence, and be only regarded as forest; but that the whole would be so glorious, that what was now valued as a fruit-garden, would be thrown into the shade by something far more glorious still, in comparison with which it would have the appearance of a forest, in which everything grew wild. The whole land, the uncultivated pasture-land as well as the planted fruitful fields of corn and fruit, would then become the tent and seat of justice and righteousness. "Justice and righteousness' (mishpât and tsedâqâh) are throughout Isaiah the stamp of the last and perfect time. As these advance towards self-completion, the produce and result of these will be peace (ma‛ăseh and abhōdâh are used to denote the fruit or self-reward of work and painstaking toil; compare פּעלּה). But two things must take place before this calm, trustworthy, happy peace, of which the existing carnal security is only a caricature, can possibly be realized. In the first place, it must hail, and the wood must fall, being beaten down with hail. We already know, from Is 10:34, that "the wood" was an emblem of Assyria; and in Is 30:30-31, we find "the hail" mentioned as one of the forces of nature that would prove destructive to Assyria. And secondly, "the city" (העיר, a play upon the word, and a counterpart to היּער) must first of all be brought low into lowliness (i.e., be deeply humiliated). Rosenmller and others suppose the imperial city to be intended, according to parallels taken from chapters 24-27; but in this cycle of prophecies, in which the imperial city is never mentioned at all, "the city" must be Jerusalem, whose course from the false peace to the true lay through a humiliating punishment (Is 29:2-4; Is 30:19., Is 31:4.).
Geneva 1599
32:15 Until the (k) spirit shall be poured upon us from on high, and the wilderness shall be a fruitful field, and the (l) fruitful field shall be counted for a forest.
(k) That is, when the Church will be restored, thus the prophets after they have denounced God's judgments against the wicked, used to comfort the godly, lest they should faint.
(l) The field which is now fruitful, will be but as a barren forest in comparison to what it will be then as in (Is 29:17) which will be fulfilled in Christ's time, for then they who were before as the barren wilderness, being regenerate will be fruitful and they who had some beginning of godliness, will bring forth fruit in such abundance, that their former life will seem but as a wilderness where no fruit was.
John Gill
32:15 Until the Spirit be poured upon us from on high,.... That is, Jerusalem shall lie in ruins until this time comes; which therefore cannot be understood of the effusion of the Spirit on the day of Pentecost, which, as it was before the destruction of the city by the Romans, so the desolation it was brought to by the Chaldeans did not last so long; but must be interpreted of a pouring forth of the Spirit in his gifts and graces yet to come, which will bring on the fulness of the Gentiles, and the conversion of the Jews, and till that time comes Jerusalem will continue in a ruinous condition; the sense is the same with that of Lk 21:24 "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles are fulfilled". The Targum of the place is,
"until refreshing comes to us from the face of him, whose Shechinah, or Majesty, is in the highest heavens;''
with which may be compared Acts 3:19,
and the wilderness be a fruitful field, and the fruitful field be counted for a forest; this will be the consequence, fruit, and effect of the effusion of the Spirit in the latter day; that such parts of the world as were like a wilderness, barren and unfruitful, producing nothing but the briers and thorns of impiety, infidelity, superstition, and idolatry, should now become like a fruitful field; the Gospel being now preached everywhere, multitudes of souls converted, churches raised and formed, and these filled with such as were laden with the fruits of righteousness; and such places where the Gospel had been preached and professed, and where churches had been planted, and there were some good degree of fruitfulness in word and works, now should be abundantly more fruitful, and the professors of religion more numerous, and look more like a forest, for number of trees, than a field. Kimchi says this whole paragraph shall be accomplished in the days of the Messiah.
John Wesley
32:15 Until - Until the time come, in which God will pour, or, as the Hebrew word properly signifies, reveal, evidently and plentifully pour out his spirit from heaven upon his people, which was fully accomplished in the days of the Messiah. The fruitful field - God's people who were desolate, shall be revived and flourish, and their flourishing enemies shall be brought to destruction.
Robert Jamieson, A. R. Fausset and David Brown
32:15 This can only partially apply to the spiritual revival in Hezekiah's time; its full accomplishment belongs to the Christian dispensation, first at Pentecost (Joel 2:28; Acts 2:17), perfectly in coming times (Ps 104:30; Ezek 36:26; Ezek 39:29; Zech 12:10), when the Spirit shall be poured on Israel, and through it on the Gentiles (Mic 5:7).
wilderness . . . fruitful field . . . forest--when Judea, so long waste, shall be populous and fruitful, and the land of the enemies of God shall be desolate. Or, "the field, now fruitful, shall be but as a barren forest in comparison with what it shall be then" (Is 29:17). The barren shall become fruitful by regeneration; those already regenerate shall bring forth fruits in such abundance that their former life shall seem but as a wilderness where no fruits were.
32:1632:16: եւ հանգիցեն իրաւունք յանապատի, եւ արդարութիւն ՚ի Քերմէլ բնակեսցէ։
16 եւ իրաւունքը հանգրուանի անապատում, արդարութիւնը բնակուի Քերմէլում:
16 Այն ատեն անապատին մէջ իրաւունքը պիտի բնակի Ու պտղաբեր արտին մէջ արդարութիւնը պիտի հանգչի։
եւ հանգիցեն իրաւունք յանապատի. եւ արդարութիւն ի [473]Քերմէլ բնակեսցէ:

32:16: եւ հանգիցեն իրաւունք յանապատի, եւ արդարութիւն ՚ի Քերմէլ բնակեսցէ։
16 եւ իրաւունքը հանգրուանի անապատում, արդարութիւնը բնակուի Քերմէլում:
16 Այն ատեն անապատին մէջ իրաւունքը պիտի բնակի Ու պտղաբեր արտին մէջ արդարութիւնը պիտի հանգչի։
zohrab-1805▾ eastern-1994▾ western am▾
32:1632:16 Тогда суд водворится в этой пустыне, и правосудие будет пребывать на плодоносном поле.
32:16 καὶ και and; even ἀναπαύσεται αναπαυω have respite; give relief ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness κρίμα κριμα judgment καὶ και and; even δικαιοσύνη δικαιοσυνη rightness; right standing ἐν εν in τῷ ο the Καρμήλῳ καρμηλος settle
32:16 וְ wᵊ וְ and שָׁכַ֥ן šāḵˌan שׁכן dwell בַּ ba בְּ in † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice בַּ ba בְּ in † הַ the כַּרְמֶ֥ל kkarmˌel כַּרְמֶל orchard תֵּשֵֽׁב׃ tēšˈēv ישׁב sit
32:16. et habitabit in solitudine iudicium et iustitia in Chermel sedebitAn judgment shall dwell in the wilderness, and justice shall sit in charmel.
16. Then judgment shall dwell in the wilderness, and righteousness shall abide in the fruitful field.
32:16. And judgment will live in solitude, and justice will be seated in a fruitful place.
32:16. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field.
Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field:

32:16 Тогда суд водворится в этой пустыне, и правосудие будет пребывать на плодоносном поле.
32:16
καὶ και and; even
ἀναπαύσεται αναπαυω have respite; give relief
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐν εν in
τῷ ο the
Καρμήλῳ καρμηλος settle
32:16
וְ wᵊ וְ and
שָׁכַ֥ן šāḵˌan שׁכן dwell
בַּ ba בְּ in
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
בַּ ba בְּ in
הַ the
כַּרְמֶ֥ל kkarmˌel כַּרְמֶל orchard
תֵּשֵֽׁב׃ tēšˈēv ישׁב sit
32:16. et habitabit in solitudine iudicium et iustitia in Chermel sedebit
An judgment shall dwell in the wilderness, and justice shall sit in charmel.
32:16. And judgment will live in solitude, and justice will be seated in a fruitful place.
32:16. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Пророк только что (13-14: ст.) изобразил Иудею как бесплодную пустыню, следовательно, как такое место, в котором нельзя рассчитывать ни на какую безопасность, ни на какое действие обычных законов: бедуины с путниками управляются по своим собственным обычаям. Но во дни Мессии Палестина снова будет страною, где уважается справедливость и где поэтому жить будет вполне безопасно.
Albert Barnes: Notes on the Bible - 1834
32:16: Then judgment shall dwell - Or, justice shall make its appropriate dwelling-place there.
In the wilderness - In the place that was a wilderness, but that shall now be turned to a fruitful field.
In the fruitful field - In the nation that is like a fruitful field; in Judea restored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:16: Isa 35:8, Isa 42:4, Isa 56:6-8, Isa 60:21; Psa 94:14, Psa 94:15; Hos 3:5; Co1 6:9-11; Tit 2:11, Tit 2:12; Pe1 2:9-12, Pe1 4:1-4
John Gill
32:16 Then judgment shall dwell in the wilderness,.... In the desert part of the world, inhabited by Pagans, Papists, and Mahometans; where the Scriptures, the rule of judgment, and where the Gospel, sometimes called the judgment of the Lord, Is 51:4 had no place, now they shall have one, and an abiding one; and men of judgment in spiritual and evangelical things, and such as do justice and judgment, shall dwell there:
and righteousness remain in the fruitful field; both the doctrine and practice of righteousness shall continue in the church of God, which will be the glory of it; the righteous men will be the settled constant inhabitants of it; these will be all righteous at this time, Is 60:21 not only by profession, but in truth and reality; at least the far greater part; so the Targum interprets it of those that do judgment and do righteousness.
John Wesley
32:16 Judgment - Just judgment. Righteousness - Justice shall be executed in all the parts of the land.
Robert Jamieson, A. R. Fausset and David Brown
32:16 judgment--justice.
wilderness--then reclaimed.
fruitful field--then become more fruitful (Is 32:15); thus "wilderness" and "fruitful field" include the whole land of Judea.
32:1732:17: Եւ եղիցին գործք արդարութեան խաղաղութեամբ. եւ կալցի արդարութիւն զհանգի՛ստ. եւ յուսացեալքն եղիցին մինչեւ յաւիտեան[9948]։ [9948] Ոմանք. Զհանգիստս... մինչեւ յաւիտեանս։
17 Արդարութեան գործերը խաղաղութեամբ պիտի կատարուեն, արդարութիւնը անդորրութիւն պիտի հաստատի, յոյս ունեցողները յաւիտեան պիտի մնան:
17 Եւ արդարութեան գործը՝ խաղաղութիւն Ու արդարութեան արդիւնքը հանգիստ ու ապահովութիւն պիտի ըլլայ յաւիտեան։
Եւ եղիցին գործք արդարութեան [474]խաղաղութեամբ. եւ կալցի արդարութիւն զհանգիստ. եւ յուսացեալքն եղիցին`` մինչեւ յաւիտեան:

32:17: Եւ եղիցին գործք արդարութեան խաղաղութեամբ. եւ կալցի արդարութիւն զհանգի՛ստ. եւ յուսացեալքն եղիցին մինչեւ յաւիտեան[9948]։
[9948] Ոմանք. Զհանգիստս... մինչեւ յաւիտեանս։
17 Արդարութեան գործերը խաղաղութեամբ պիտի կատարուեն, արդարութիւնը անդորրութիւն պիտի հաստատի, յոյս ունեցողները յաւիտեան պիտի մնան:
17 Եւ արդարութեան գործը՝ խաղաղութիւն Ու արդարութեան արդիւնքը հանգիստ ու ապահովութիւն պիտի ըլլայ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
32:1732:17 И делом правды будет мир, и плодом правосудия спокойствие и безопасность вовеки.
32:17 καὶ και and; even ἔσται ειμι be τὰ ο the ἔργα εργον work τῆς ο the δικαιοσύνης δικαιοσυνη rightness; right standing εἰρήνη ειρηνη peace καὶ και and; even κρατήσει κρατεω seize; retain ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing ἀνάπαυσιν αναπαυσις respite; relief καὶ και and; even πεποιθότες πειθω persuade ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
32:17 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed הַ ha הַ the צְּדָקָ֖ה ṣṣᵊḏāqˌā צְדָקָה justice שָׁלֹ֑ום šālˈôm שָׁלֹום peace וַֽ wˈa וְ and עֲבֹדַת֙ ʕᵃvōḏˌaṯ עֲבֹדָה work הַ ha הַ the צְּדָקָ֔ה ṣṣᵊḏāqˈā צְדָקָה justice הַשְׁקֵ֥ט hašqˌēṭ שׁקט be at peace וָ wā וְ and בֶ֖טַח vˌeṭaḥ בֶּטַח trust עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
32:17. et erit opus iustitiae pax et cultus iustitiae silentium et securitas usque in sempiternumAnd the work of justice shall be peace, and the service of justice quietness, and security for ever.
17. And the work of righteousness shall be peace; and the effect of righteousness quietness and confidence for ever.
32:17. And the work of justice will be peace. And the service of justice will be quiet and secure, forever.
32:17. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.
And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever:

32:17 И делом правды будет мир, и плодом правосудия спокойствие и безопасность вовеки.
32:17
καὶ και and; even
ἔσται ειμι be
τὰ ο the
ἔργα εργον work
τῆς ο the
δικαιοσύνης δικαιοσυνη rightness; right standing
εἰρήνη ειρηνη peace
καὶ και and; even
κρατήσει κρατεω seize; retain
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
ἀνάπαυσιν αναπαυσις respite; relief
καὶ και and; even
πεποιθότες πειθω persuade
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
32:17
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
הַ ha הַ the
צְּדָקָ֖ה ṣṣᵊḏāqˌā צְדָקָה justice
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וַֽ wˈa וְ and
עֲבֹדַת֙ ʕᵃvōḏˌaṯ עֲבֹדָה work
הַ ha הַ the
צְּדָקָ֔ה ṣṣᵊḏāqˈā צְדָקָה justice
הַשְׁקֵ֥ט hašqˌēṭ שׁקט be at peace
וָ וְ and
בֶ֖טַח vˌeṭaḥ בֶּטַח trust
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
32:17. et erit opus iustitiae pax et cultus iustitiae silentium et securitas usque in sempiternum
And the work of justice shall be peace, and the service of justice quietness, and security for ever.
32:17. And the work of justice will be peace. And the service of justice will be quiet and secure, forever.
32:17. And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:17: The work of righteousness - Righteousness works and produces peace.
The effect of righteousness - עבדת abodath, the culture. Righteousness, cultivated by peace, produces tranquillity of mind and permanent security. Reader, hast thou the principle? If so, dost thou cultivate it? If thou dost, thou hast peace of conscience, joy in the Holy Ghost, and a sure and certain hope of everlasting life.
Albert Barnes: Notes on the Bible - 1834
32:17: And the work of righteousness - That which righteousness produces; or the effect of the pRev_alence of righteousness on the nation.
Shall be peace - There shall be no internal agitation, and no conflicts with foreign nations.
Quietness and assurance - This is a beautiful description of the happy effect of the pRev_alence of piety; and it is as true now as it was in the time of Isaiah. True religion would put an end to strifes and litigations; to riots and mobs; to oppressions and tumults; to alarms and robbery; to battle, and murder, and conflict.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:17: the work: Isa 26:3, Isa 48:18, Isa 54:13, Isa 54:14, Isa 55:12, Isa 57:19, Isa 66:12; Psa 72:2, Psa 72:3, Psa 85:8; Psa 119:165; Rom 14:17; Phi 4:6-9; Jam 3:17, Jam 3:18
quietness: Isa 2:3, Isa 2:4, Isa 9:7, Isa 11:6-9, Isa 11:13; Psa 112:6-9; Pro 14:26; Eze 37:21, Eze 37:22, Eze 37:25; Eze 39:29; Mic 4:3, Mic 4:4; Co2 1:12; Heb 6:11; Pe2 1:10, Pe2 1:11; Jo1 3:18-24; Jo1 4:17
John Gill
32:17 And the work of righteousness shall be peace,.... Not works of righteousness done by men, no, not by the best of men; for though peace may be had and enjoyed in doing them, yet it does not arise and flow from thence, because there is no justification by them, and salvation through them, without which there can be no true solid peace; nor the work of righteousness in men, which is their sanctification, and is indeed the work of God, and follows upon the pouring forth of his Spirit, and therefore bids fairer to be the sense than the former; yet peace is one part and branch of the work itself; see Rom 14:17 but the work of righteousness wrought out for man is rather meant, even the righteousness of Christ, a work proposed unto him, which he undertook, and has wrought out, and which was a work, and lay in working, and was a very toilsome and laborious one; the consequence of which is "peace", inward peace of soul now, and eternal peace hereafter; the righteousness of Christ applied removes the guilt of sin from the conscience, it being perfect justifies from all things, and yields a tranquillity and serenity of mind, which is had in a way of believing, in this righteousness now, and it will issue in everlasting peace and rest in the world to come; the end of the perfect and upright man, who is perfectly justified by Christ's righteousness, is peace, Ps 37:37,
and the effect of righteousness, quietness and assurance for ever; or, (q) "the service of righteousness"; the same as before, with the "work of righteousness": a service which Christ performed, as a servant, in obedience to the law, in the room and stead of his people; a service perfectly and completely done, and what is well pleasing unto God; and which, when a sensible sinner sees its interest in, produces "quietness" of soul, under the mighty hand of God, amidst all the calamities in the world, and judgments upon men, under the load of calumny and reproach cast upon him, and notwithstanding all the charges and accusations of Satan: moreover, this also gives "assurance for ever", of interest in divine things, in the love of God, and relation to him as a Father, in Christ as a Saviour and Redeemer, and in the glorious inheritance which this gives a title to; or a holy confidence and boldness at the throne of grace now, having this righteousness to make mention of as a justifying one, and also hereafter, before the throne of judgment, this being what will answer for him in a time to come.
(q) "et cultus justitiae", V. L. Montanus; "labor, seu operatio", Piscator, Cocceius.
John Wesley
32:17 The work - The effect of this shall be prosperity. Quietness - Tranquility, both of mind and outward estate. Assurance - Of God's mercy, and the fulfilling of his promises.
Robert Jamieson, A. R. Fausset and David Brown
32:17 work--the effect (Prov 14:34; Jas 3:18).
peace--internal and external.
32:1832:18: Եւ բնակեսցէ ժողովուրդ իմ ՚ի քաղաքին խաղաղութեան, եւ բնակեսցէ յուսով, եւ հանգիցեն մեծութեամբ.
18 Եւ իմ ժողովուրդը պիտի բնակուի խաղաղութեան քաղաքում, պիտի բնակուի յոյսով եւ լինի ապահով ու հանգիստ:
18 Իմ ժողովուրդս խաղաղաւէտ բնակութեան մէջ Ու ապահով վրաններու մէջ Եւ կատարեալ հանգստութեան մէջ պիտի բնակի։
Եւ բնակեսցէ ժողովուրդ իմ [475]ի քաղաքին խաղաղութեան, եւ բնակեսցէ յուսով, եւ հանգիցեն մեծութեամբ:

32:18: Եւ բնակեսցէ ժողովուրդ իմ ՚ի քաղաքին խաղաղութեան, եւ բնակեսցէ յուսով, եւ հանգիցեն մեծութեամբ.
18 Եւ իմ ժողովուրդը պիտի բնակուի խաղաղութեան քաղաքում, պիտի բնակուի յոյսով եւ լինի ապահով ու հանգիստ:
18 Իմ ժողովուրդս խաղաղաւէտ բնակութեան մէջ Ու ապահով վրաններու մէջ Եւ կատարեալ հանգստութեան մէջ պիտի բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
32:1832:18 Тогда народ мой будет жить в обители мира и в селениях безопасных, и в покоищах блаженных.
32:18 καὶ και and; even κατοικήσει κατοικεω settle ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him ἐν εν in πόλει πολις city εἰρήνης ειρηνη peace καὶ και and; even ἐνοικήσει ενοικεω dwell in; inhabit πεποιθώς πειθω persuade καὶ και and; even ἀναπαύσονται αναπαυω have respite; give relief μετὰ μετα with; amid πλούτου πλουτος wealth; richness
32:18 וְ wᵊ וְ and יָשַׁ֥ב yāšˌav ישׁב sit עַמִּ֖י ʕammˌî עַם people בִּ bi בְּ in נְוֵ֣ה nᵊwˈē נָוֶה pasture שָׁלֹ֑ום šālˈôm שָׁלֹום peace וּֽ ˈû וְ and בְ vᵊ בְּ in מִשְׁכְּנֹות֙ miškᵊnôṯ מִשְׁכָּן dwelling-place מִבְטַחִ֔ים mivṭaḥˈîm מִבְטָח trust וּ û וְ and בִ vi בְּ in מְנוּחֹ֖ת mᵊnûḥˌōṯ מְנוּחָה resting place שַׁאֲנַנֹּֽות׃ šaʔᵃnannˈôṯ שַׁאֲנָן at ease
32:18. et sedebit populus meus in pulchritudine pacis et in tabernaculis fiduciae et in requie opulentaAnd my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest.
18. And my people shall abide in a peaceable habitation, and in sure dwellings, and in quiet resting places.
32:18. And my people will be seated in the beauty of peacefulness, and in the tabernacles of faithfulness, and in the opulence of restfulness.
32:18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;
And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places:

32:18 Тогда народ мой будет жить в обители мира и в селениях безопасных, и в покоищах блаженных.
32:18
καὶ και and; even
κατοικήσει κατοικεω settle
ο the
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
ἐν εν in
πόλει πολις city
εἰρήνης ειρηνη peace
καὶ και and; even
ἐνοικήσει ενοικεω dwell in; inhabit
πεποιθώς πειθω persuade
καὶ και and; even
ἀναπαύσονται αναπαυω have respite; give relief
μετὰ μετα with; amid
πλούτου πλουτος wealth; richness
32:18
וְ wᵊ וְ and
יָשַׁ֥ב yāšˌav ישׁב sit
עַמִּ֖י ʕammˌî עַם people
בִּ bi בְּ in
נְוֵ֣ה nᵊwˈē נָוֶה pasture
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וּֽ ˈû וְ and
בְ vᵊ בְּ in
מִשְׁכְּנֹות֙ miškᵊnôṯ מִשְׁכָּן dwelling-place
מִבְטַחִ֔ים mivṭaḥˈîm מִבְטָח trust
וּ û וְ and
בִ vi בְּ in
מְנוּחֹ֖ת mᵊnûḥˌōṯ מְנוּחָה resting place
שַׁאֲנַנֹּֽות׃ šaʔᵃnannˈôṯ שַׁאֲנָן at ease
32:18. et sedebit populus meus in pulchritudine pacis et in tabernaculis fiduciae et in requie opulenta
And my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest.
32:18. And my people will be seated in the beauty of peacefulness, and in the tabernacles of faithfulness, and in the opulence of restfulness.
32:18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;
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Albert Barnes: Notes on the Bible - 1834
32:18: And my people shall dwell in a peaceable habitation - In cities and towns that would not be alarmed bv internal or external foes.
And in sure dwellings - In dwellings that would be secure from invasion. - All this is descriptive of the peaceful times, and the general security which followed the return from Babylon. To this period of happiness and prosperity, Isaiah, as well as the other prophets, often refers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:18: Isa 33:20-22, Isa 35:9, Isa 35:10, Isa 60:17, Isa 60:18; Jer 23:5, Jer 23:6, Jer 33:16; Eze 34:25, Eze 34:26; Hos 2:18-23; Zac 2:5, Zac 2:8; Heb 4:9; Jo1 4:16
John Gill
32:18 And my people shall dwell in a peaceable habitation,.... Jews and Gentiles, and all the saints, shall dwell in peace and love one with another, and shall be free from all the outrages and persecutions of the enemy; which, when these happy times of the pouring forth of the Spirit and of the spiritual reign of Christ come, will be no more:
and in sure dwellings; where they may dwell safely and confidently, secure from all enemies, in no fear of them, and free from all hurt and danger by them:
and in quiet resting places; where they may sleep and rest quietly, and none to disturb them, and make them afraid: and though all this may be understood of their private houses and habitations, yet may well enough be applied to the several Christian communities and churches to which they belong; where they shall enjoy much spiritual prosperity and safety, great peace and quietness, comfort and rest, under the ministry of the word, and administration of ordinances.
Robert Jamieson, A. R. Fausset and David Brown
32:18 sure . . . quiet--free from fear of invasion.
32:1932:19: այլ կարկուտ եթէ իջանիցէ, ո՛չ ՚ի ձեր վերայ եկեսցէ։ Եւ եղիցի որ բնակեալ իցեն յանտառին, յանհո՛գս իբրեւ զայնոսիկ ոյք իցենն ՚ի դաշտի[9949]։ [9949] Ոմանք. Եւ եղիցին որ բնակեալ... որք կեցցեն ՚ի դաշտի։
19 Եթէ կարկուտ էլ թափուի, նրանց վրայ չի գալու: Անտառում բնակուողները նոյնպէս պիտի լինեն այնպէս ապահով, ինչպէս նրանք, որոնք դաշտում են:
19 Բայց կարկուտ պիտի իջնէ անտառին վրայ Ու քաղաքը բոլորովին պիտի խոնարհի։
այլ կարկուտ եթէ իջանիցէ, ոչ ի ձեր վերայ եկեսցէ. եւ եղիցին որ բնակեալ իցեն յանտառին, յանհոգս իբրեւ զայնոսիկ ոյք իցենն ի դաշտի:

32:19: այլ կարկուտ եթէ իջանիցէ, ո՛չ ՚ի ձեր վերայ եկեսցէ։ Եւ եղիցի որ բնակեալ իցեն յանտառին, յանհո՛գս իբրեւ զայնոսիկ ոյք իցենն ՚ի դաշտի[9949]։
[9949] Ոմանք. Եւ եղիցին որ բնակեալ... որք կեցցեն ՚ի դաշտի։
19 Եթէ կարկուտ էլ թափուի, նրանց վրայ չի գալու: Անտառում բնակուողները նոյնպէս պիտի լինեն այնպէս ապահով, ինչպէս նրանք, որոնք դաշտում են:
19 Բայց կարկուտ պիտի իջնէ անտառին վրայ Ու քաղաքը բոլորովին պիտի խոնարհի։
zohrab-1805▾ eastern-1994▾ western am▾
32:1932:19 И град будет падать на лес, и город спустится в долину.
32:19 ἡ ο the δὲ δε though; while χάλαζα χαλαζα.1 hail ἐὰν εαν and if; unless καταβῇ καταβαινω step down; descend οὐκ ου not ἐφ᾿ επι in; on ὑμᾶς υμας you ἥξει ηκω here καὶ και and; even ἔσονται ειμι be οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in τοῖς ο the δρυμοῖς δρυμος persuade ὡς ως.1 as; how οἱ ο the ἐν εν in τῇ ο the πεδινῇ πεδινος flat
32:19 וּ û וְ and בָרַ֖ד vārˌaḏ ברד hail בְּ bᵊ בְּ in רֶ֣דֶת rˈeḏeṯ ירד descend הַ ha הַ the יָּ֑עַר yyˈāʕar יַעַר wood וּ û וְ and בַ va בְּ in † הַ the שִּׁפְלָ֖ה ššiflˌā שִׁפְלָה low state תִּשְׁפַּ֥ל tišpˌal שׁפל be low הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
32:19. grando autem in descensione saltus et humilitate humiliabitur civitasBut hail shall be in the descent of the forest, and the city shall be made very low.
19. But it shall hail, in the downfall of the forest; and the city shall be utterly laid low.
32:19. But hail will be in the descent of the forest, and the city will be brought exceedingly low.
32:19. When it shall hail, coming down on the forest; and the city shall be low in a low place.
When it shall hail, coming down on the forest; and the city shall be low in a low place:

32:19 И град будет падать на лес, и город спустится в долину.
32:19
ο the
δὲ δε though; while
χάλαζα χαλαζα.1 hail
ἐὰν εαν and if; unless
καταβῇ καταβαινω step down; descend
οὐκ ου not
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ἥξει ηκω here
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
τοῖς ο the
δρυμοῖς δρυμος persuade
ὡς ως.1 as; how
οἱ ο the
ἐν εν in
τῇ ο the
πεδινῇ πεδινος flat
32:19
וּ û וְ and
בָרַ֖ד vārˌaḏ ברד hail
בְּ bᵊ בְּ in
רֶ֣דֶת rˈeḏeṯ ירד descend
הַ ha הַ the
יָּ֑עַר yyˈāʕar יַעַר wood
וּ û וְ and
בַ va בְּ in
הַ the
שִּׁפְלָ֖ה ššiflˌā שִׁפְלָה low state
תִּשְׁפַּ֥ל tišpˌal שׁפל be low
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
32:19. grando autem in descensione saltus et humilitate humiliabitur civitas
But hail shall be in the descent of the forest, and the city shall be made very low.
32:19. But hail will be in the descent of the forest, and the city will be brought exceedingly low.
32:19. When it shall hail, coming down on the forest; and the city shall be low in a low place.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: И внешние стихийные бедствия будут в то время проходить мимо населенных мест Иудеи.

Град - в то блаженное время если и будет падать, то только на лес, а не на поля и жилища иудеев, так что разве только лесные деревья пострадают от него. [В Славянском переводе с 70-и насчет града сказано определеннее: Град же аще снидет, то не на вы придет... Прим. ред. ]

Город спустится в долину, т. е. Иерусалим или, собственно, его население не будет прятаться за городскими стенами, а смело будет ходить по долинам, окружающим город. Значит, врагов в окрестностях Иерусалима уже не будет.

Сеющие при всех водах... В Палестине, обыкновенно, земледельцы бросали семена свои прямо в разрыхленную весенними наводнениями почву и потом гоняли по этой засеянной почве волов и ослов, которые таким образом своими копытами утаптывали семена в землю. В будущее время таких долин у иудеев будет очень много (при всех водах), что указывает на то время, когда они одни будут владеть всей Палестиной.

Строфы в поэме 32-й главы разделяются так:
1-я строфа_1-5: ст. _(3, 3)
2-я строфа_6-8: ст. _(3, 3)
3-я строфа_9-11: ст. _(2, 2, 2)
1-я строфа_12-14: ст. _(3, 3)
2-я строфа_15-20: ст. _(3, 3)
Adam Clarke: Commentary on the Bible - 1831
32:19: The city shalt be low all a low place. "The city shall be laid level with the plain" - For ובשפלה ubashephelah, the Syriac reads וכשפלה ukeshephelah. The city - probably Nineveh or Babylon: but this verse is very obscure. Saltus; Assyriorum regnum: civitas; magnifica Assyriorum castra. Ephrem Syr. ire loc. For וברד ubarad, a MS. has וירד vaiyered; and so conjectured Abp. Secker, referring to Zac 11:2.
Albert Barnes: Notes on the Bible - 1834
32:19: When it shall hail - Hebrew, ברדת ברד bâ rad beredeth - 'And it shall hail in coming down. There is a paranomasia in the original here, which cannot be expressed in a translation - a figure of speech, which, as we have seen, is common in Isaiah. 'Hail' is an image of divine vengeance or punishment; and the reference here is, doubtless, to the storms of indignation that would come on the enemies of the Jews, particularly on the Assyrians (see the notes at Isa 30:30).
Coming down on the forest - Coming down on the army of the Assyrian, which is here called 'a forest.' The same term 'forest' is given to the army of the Assyrians in Isa 10:18-19, Isa 10:33-34. The sense is, that the divine judgment would come down on that army with as much severity as a storm of hail descends on a forest - stripping the leaves from the trees, destroying its beauty, and laying it waste.
And the city - According to Gesenius, this is Nineveh, the capital of the Assyrian empire. According to Rosenmuller, Grotius, and others, it is Babylon. Hensler supposes that it is Jerusalem, and that the sense is, that as a city that is situated in a valley is safe when the storm and tempest sweep over the hills, so would it be to Jerusalem when the storm of wrath should sweep away the army of the Assyrian. But the connection evidently requires us to understand it of the capital of the enemy; though whether it be Nineveh or Babylon perhaps cannot be determined.
Shall be low in a low place - Margin, 'Utterly abased.' Hebrew, 'In humility shall be humbled.' The sense is, shall be completely prostrate. Those who refer this to Jerusalem suppose it refers to the time when God should humble it by bringing the enemy so near, and exciting so much consternation and alarm. Those who refer it to Babylon suppose it relates to its destruction. If referred to Nineveh, it must mean when the pride of the capital of the Assyrian empire should be iratabled by the complete overthrow of their army, and the annihilation of their hopes. The connection seems to require us to adopt this latter interpretation. The whole verse is very obscure; but perhaps the above will express its general sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:19: it shall: Isa 25:4, Isa 28:2, Isa 28:17, Isa 30:30, Isa 37:24; Exo 9:18-26; Eze 13:11-13; Mat 7:25; Rev 8:7
on the: Zac 11:2
the city shall be low: or, the city shall be utterly abased, Isa 14:22, Isa 14:23, Isa 26:5; Nah 1:1, Nah 1:8, Nah 2:10-13; Rev 18:21
Geneva 1599
32:19 When it shall hail, coming down on the forest; and the (m) city shall be low in a low place.
(m) They will not need to build it in high places for fear of the enemy: for God will defend it, and turn away the storms from hurting their conveniences.
John Gill
32:19 When it shall hail, coming down on the forest,.... The people of God will be peaceable and quiet, safe and secure, when the judgments of God, signified by a "hail" storm, shall come upon antichrist, and the antichristian states, intended by the "forest", both for their numbers, and for their barrenness and unfruitfulness; see Rev_ 16:21 and as so it sometimes is, by the disposition of divine Providence, that a storm of hail falls not upon fields and gardens, and the fruits of the earth, but upon forests and desert lands; and as the plague of hail fell upon the Egyptians, and not upon the Israelites in Goshen, to which some think the allusion is here; so will it be when God comes to take vengeance on the enemies of his people:
and the city shall be low in a low place: meaning not the city of Jerusalem, surrounded with mountains, built under hills, and so under the wind, and not exposed to the fury of a storm; but rather Babylon, built in a plain, in a low plain, and yet should be brought lower still; mystical Babylon is here meant, the city of Rome, that should "in humiliation be humbled", as the words may be rendered, that is, brought very low, exceeding low; see Is 26:5 and which, at the time of the great hail, will be divided into three parts, and the cities of the nations shall fall, and Babylon be had in remembrance by the Lord to destroy it, Rev_ 16:19.
John Wesley
32:19 It shall hail - As my blessings shall be poured down upon my people, who, from a wilderness, are turned into a fruitful field, so my judgments (which are signified by hail, Is 28:2, Is 28:17, and elsewhere) shall fall upon them, who were a fruitful field, but are turned into a forest, upon the unbelieving and rebellious Jews. The city - Jerusalem, which, though now it was the seat of God's worship and people, yet he foresaw, would be the great enemy of the Messiah. Low - Heb. shall be humbled with humiliation: shall be greatly humbled, or brought very low.
Robert Jamieson, A. R. Fausset and David Brown
32:19 Literally, "But it shall hail with coming down of the forest, and in lowness shall the city (Nineveh) be brought low; that is, humbled." The "hail" is Jehovah's wrathful visitation (Is 30:30; Is 28:2, Is 28:17). The "forest" is the Assyrian host, dense as the trees of a forest (Is 10:18-19, Is 10:33-34; Zech 11:2).
32:2032:20: Երանի՛ որ սերմանիցեն ընդ ամենայն ջրով ուր ե՛զն եւ էշ կոխիցեն։
20 Երանի՜ նրանց, ովքեր սերմ են ցանում այն բոլոր ջրերի մօտ, ուր ոտք են դնում եզն ու էշը:
20 Երանի՜ ձեզի, որ ջուրերու քով կը ցանէք Ու եզն ու էշը ազատ կը թափառին։
Երանի որ սերմանիցեն`` ընդ ամենայն ջրով ուր եզն եւ էշ կոխիցեն:

32:20: Երանի՛ որ սերմանիցեն ընդ ամենայն ջրով ուր ե՛զն եւ էշ կոխիցեն։
20 Երանի՜ նրանց, ովքեր սերմ են ցանում այն բոլոր ջրերի մօտ, ուր ոտք են դնում եզն ու էշը:
20 Երանի՜ ձեզի, որ ջուրերու քով կը ցանէք Ու եզն ու էշը ազատ կը թափառին։
zohrab-1805▾ eastern-1994▾ western am▾
32:2032:20 Блаженны вы, сеющие при всех водах и посылающие туда вола и осла.
32:20 μακάριοι μακαριος blessed; prosperous οἱ ο the σπείροντες σπειρω sow ἐπὶ επι in; on πᾶν πας all; every ὕδωρ υδωρ water οὗ ος who; what βοῦς βους ox καὶ και and; even ὄνος ονος donkey πατεῖ πατεω trample
32:20 אַשְׁרֵיכֶ֕ם ʔašrêḵˈem אֶשֶׁר happiness זֹרְעֵ֖י zōrᵊʕˌê זרע sow עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מָ֑יִם mˈāyim מַיִם water מְשַׁלְּחֵ֥י mᵊšallᵊḥˌê שׁלח send רֶֽגֶל־ rˈeḡel- רֶגֶל foot הַ ha הַ the שֹּׁ֖ור ššˌôr שֹׁור bullock וְ wᵊ וְ and הַ ha הַ the חֲמֹֽור׃ ס ḥᵃmˈôr . s חֲמֹור he-ass
32:20. beati qui seminatis super omnes aquas inmittentes pedem bovis et asiniBlessed are ye that sow upon all waters, sending thither the foot of the ox and the ass.
20. Blessed are ye that sow beside all waters, that send forth the feet of the ox and the ass.
32:20. Blessed are you who sow over any waters, sending the feet of the ox and the donkey there.
32:20. Blessed [are] ye that sow beside all waters, that send forth [thither] the feet of the ox and the ass.
Blessed [are] ye that sow beside all waters, that send forth [thither] the feet of the ox and the ass:

32:20 Блаженны вы, сеющие при всех водах и посылающие туда вола и осла.
32:20
μακάριοι μακαριος blessed; prosperous
οἱ ο the
σπείροντες σπειρω sow
ἐπὶ επι in; on
πᾶν πας all; every
ὕδωρ υδωρ water
οὗ ος who; what
βοῦς βους ox
καὶ και and; even
ὄνος ονος donkey
πατεῖ πατεω trample
32:20
אַשְׁרֵיכֶ֕ם ʔašrêḵˈem אֶשֶׁר happiness
זֹרְעֵ֖י zōrᵊʕˌê זרע sow
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מָ֑יִם mˈāyim מַיִם water
מְשַׁלְּחֵ֥י mᵊšallᵊḥˌê שׁלח send
רֶֽגֶל־ rˈeḡel- רֶגֶל foot
הַ ha הַ the
שֹּׁ֖ור ššˌôr שֹׁור bullock
וְ wᵊ וְ and
הַ ha הַ the
חֲמֹֽור׃ ס ḥᵃmˈôr . s חֲמֹור he-ass
32:20. beati qui seminatis super omnes aquas inmittentes pedem bovis et asini
Blessed are ye that sow upon all waters, sending thither the foot of the ox and the ass.
32:20. Blessed are you who sow over any waters, sending the feet of the ox and the donkey there.
32:20. Blessed [are] ye that sow beside all waters, that send forth [thither] the feet of the ox and the ass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:20: That sow beside all waters "Who sow your seed in every well-watered place" - Sir John Chardin's note on this place is: "This exactly answers the manner of planting rice; for they sow it upon the water, and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water. "Harmer's Observ. vol. 1 p. 280. "Rice is the food of two-thirds of mankind." Dr. Arbuthnot. "It is cultivated in most of the eastern countries." Miller. "It is good for all, and at all times." Sir J. Chardin, ib. "Le ris, qui est leur principal aliment et leur froment (i.e., des Siamois), n'est jamais assez arrose; il croit au milieu de l'eau, et les campagnes ou on le cultive ressemblent plutot a de marets que non pas a des terres qu'on laboure aver la charue. Le ris a bien cette force, que quoy qu'il y ait six ou sept pieds d'eau sur lui, il pousse toujours sa tige au dessus; et le tuyau qui le porte s'eleve et croit a proportion de la hauteur de l'eau qui noye son champ. Voyage de l'Eveque de Beryte, p. 144. Paris, 1666. - L. "Rice, which is the principal grain and aliment of the Siamese, can never be too much watered. It grows in the water, and the fields where it is sown resemble marshes rather than fields cultivated by ploughing. Rice has that property that although it be covered with water six or seven feet deep, yet it raises its stalk above it; and this grows long in proportion to the depth of the water by which the field is inundated."
Albert Barnes: Notes on the Bible - 1834
32:20: Blessed are ye - The sense of this verse is, that while the enemies of the Jews would be overthrown, they themselves would be permitted to cultivate their lands in security. Instead of predicting this directly, the prophet implies that this would occur, by declaring that those who were permitted to do this were happy.
That sow beside all waters - Hebrew, 'Upon (על ‛ al) all waters.' This may mean that they selected places near running streams as being most fertile; or it may refer, as Lowth supposes, to the manner of sowing grain, and particularly rice, in eastern countries. This is done by casting the seed upon the water. This custom is referred to in Ecc 11:1 : 'Cast thy bread,' that is, thy seed, 'upon the waters, for thou shalt find it after many days;' that is, cast thy seed upon the waters when the river overflows the banks, and the seed will sink into the slime and mud, and will spring up when the waters subside, and you will find it again after many days in a rich and luxuriant harvest. Sir John Chardin thus describes this mode of sowing: They sow it (the rice) upon the water; and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way they prepare the ground for sowing' (Harmer's Obs. vol. i. p. 280).
That send forth thither the feet of the ox and the ass - That is, for the purpose of treading the earth while the water is on it, and preparing it for the seed. In this way the ground would need no plowing, but the seed would fall into the slime, and be sufficiently covered when the waters should subside. The idea in this verse is, that there would be a state of security succeeding the destruction of their enemies; and that they would be permitted to pursue the cultivation of the soil, unannoyed and undisturbed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:20: Blessed: Isa 19:5-7, Isa 30:23, Isa 55:10, Isa 55:11; Ecc 11:1; Act 2:41, Act 4:4, Act 5:14; Co1 3:6; Jam 3:18
the ox: Isa 30:24; Co1 9:9-11
Carl Friedrich Keil and Franz Delitzsch
32:20
In the face of this double judgment, the prophet congratulates those who will live to see the times after the judgment. "Blessed are ye that sow by all waters, and let the foot of the oxen and asses rove in freedom." Those who lived to see these times would be far and wide the lords of a quiet and fruitful land, cleared of its foes, and of all disturbers of peace. They would sow wherever they pleased, by all the waters that fertilized the soil, and therefore in a soil of the most productive kind, and one that required little if any trouble to cultivate. And inasmuch as everything would be in the most copious abundance, they would no longer need to watch with anxiety lest their oxen and asses should stray into the corn-fields, but would be able to let them wander wherever they pleased. There cannot be the slightest doubt that this is the correct explanation of the verse, according to Is 30:23-25 (compare also Is 7:21.).
This concludes the four woes, from which the fifth, that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth places us in the very midst of them. The prophet commenced (Is 28:1-4) with the destruction of Samaria; he then threatened Judah and Jerusalem also. But it is uncommonly difficult to combine the different features of the threat into a complete picture. Sifting even to a small remnant is a leading thought, which runs through the threat. And we also read throughout the whole, that Asshur will meet with its own destruction in front of that very Jerusalem which it is seeking to destroy. But the prophet also knows, on the one hand, that Jerusalem is besieged by the Assyrians, and will not be rescued till the besieged city has been brought to the last extremity (Is 29:1., Is 31:4.); and, on the other hand, that this will reach even to the falling of the towers (Is 30:25), the overthrow of the wall of the state (Is 30:13-14), the devastation of the land, and the destruction of Jerusalem itself (Is 32:12.); and for both of these he fixes the limit of a year (Is 29:1; Is 32:10). This double threat may be explained in the following manner. The judgments which Israel has still to endure, and the period of glory that will follow them, lie before the mental eye of the prophet like a long deep diorama. While threatening the existing generation, he penetrates more or less deeply into the judgments which lie in perspective before him. He threatens at one time merely a siege that will continue till it is brought to the utmost extremity; at another time utter destruction. But the imperial power intended, by which this double calamity is to be brought upon Judah, must be Assyria; since the prophet knew of no other in the earliest years of Hezekiah, when these threatening addresses were uttered. And this gives rise to another difficulty. Not only was the worst prediction - namely, that of the destruction of Jerusalem - not fulfilled; but even the milder prophecy - namely, that of a siege, which would bring them to the deepest distress - was not accomplished. There never was any actual siege of Jerusalem by the Assyrians. The explanation of this is, that, according to Jer 18:7-8, and Jer 18:9, Jer 18:10, neither the threatenings of punishment nor the promises of blessing uttered by the prophets were so unconditional, that they were certain to be fulfilled and that with absolute necessity, at such and such a time, or upon such and such a generation. The threatened punishment might be repealed or modified, if repentance ensued on the part of the persons threatened (Jon 3:4; 3Kings 21:29; 4Kings 22:15-20; 2Chron 12:5-8). The words of the prophecy did not on that account fall to the ground. If they produced repentance, they answered the very purpose for which they were intended; but if the circumstances which called for punishment should return, their force returned as well in all its fulness. If the judgment was one irrevocably determined, it was merely delayed by this, to be discharged upon the generation which should be ripest for it. And we have also an express historical testimony, which shows that this is the way in which the non-fulfilment of what Isaiah threatened as about to take place within a year is to be accounted for. Not only Isaiah, but also his contemporary Micah, threatened, that along with the judgment upon Samaria, the same judgment would also burst upon Jerusalem. Zion would be ploughed as a field, Jerusalem would be laid in ruins, and the temple mountain would be turned into a wooded height (Mic 3:12). This prophecy belongs to the first year of Hezekiah's reign, for it was then that the book of Micah was composed. But we read in Jer 26:18-19, that, in their alarm at this prophecy, Hezekiah and all Judah repented, and that Jehovah withdrew His threat in consequence. Thus, in the very first year of Hezekiah, a change for the better took place in Judah; and this was necessarily followed by the withdrawal of Isaiah's threatenings, just as those threatenings had co-operated in the production of this conversion (see Caspari, Micha, p. 160ff.). Not one of the three threats (Is 29:1-4; Is 32:9-14; Mic 3:12), which form an ascending climax, was fulfilled. Previous threatenings so far recovered their original force, when the insincerity of the conversion became apparent, that the Assyrians did unquestionably march through Judah, devastating everything as they went along. But because of Hezekiah's self-humiliation and faith, the threat was turned from that time forward into a promise. In direct opposition to his former threatening, Isaiah now promised that Jerusalem would not be besieged by the Assyrians (Is 37:33-35), but that, before the siege was actually established, Assyria would fall under the walls of Jerusalem.
Geneva 1599
32:20 Blessed [are] ye (n) that sow beside all waters, that (o) send forth [there] the feet of the ox and the donkey.
(n) That is, upon fat ground and well watered, which brings forth in abundance, or in places which before were covered with waters, and now made dry for your uses.
(o) The fields will be so rank, that they will send out their cattle to eat up the first crop, which abundance will be signs of God's love and favour toward them.
John Gill
32:20 Blessed are ye that sow beside all waters,.... In places well watered and moistened, and so fit to receive the seed sown, which grows up, and brings forth much fruit, and amply rewards the pains of the sower, who on that account is happy. These words are directed to the ministers of the Gospel in the latter day; the word is compared to seed, and the preachers of it to sowers of seed, who have a commission to preach the Gospel to every creature; and in the latter day, in the spiritual reign of Christ, to which the whole paragraph refers, they will sow the seed of the word "by many waters"; or among great multitudes of people, signified hereby, and with great success, great numbers both of Jews and Gentiles will be converted:
that send forth thither the feet of the ox and the ass; which were used in ploughing and tilling the earth, and in making it fit to sow the seed in it, and to eat off the heads of grain when it is grown thick and full, which some think is here meant; and the one might also be used to gather it in when ripe, and the other to tread and thresh it, as the Targum and Jarchi interpret it; there being a law given the Jews, that these two should not work together, Deut 22:10 and from hence it may be concluded, that these words refer to a time when this law should be abolished; and the Jews themselves apply it to the times of the Messiah (r); and it undoubtedly points to Gospel times, and even to those times when the Jews shall be converted, and great numbers among the Gentiles also, who shall join together in spreading the Gospel, and in promoting the interest of Christ.
(r) Debarim Rabba, sect. 6. fol. 241. 4.
John Wesley
32:20 Blessed - As the barren forest shall be destroyed, so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it. Waters - In all moist grounds, which are like to yield good fruit. But this also is to be understood of the times of the gospel, and of the great and happy success of the ministers of it. The ox - Which they employed in plowing and sowing the ground.
Robert Jamieson, A. R. Fausset and David Brown
32:20 While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity.
all waters--well-watered places (Is 30:25). The Hebrew translation, "beside," ought rather to be translated, "upon" (Eccles 11:1), where the meaning is, "Cast thy seed upon the waters when the river overflows its banks; the seed will sink into the mud and will spring up when the waters subside, and you will find it after many days in a rich harvest." Before sowing, they send oxen, &c., into the water to tread the ground for sowing. CASTALIO thinks there is an allusion to the Mosaic precept, not to plough with an ox and ass together, mystically implying that the Jew was to have no intercourse with Gentiles; the Gospel abolishes this distinction (Col 3:11); thus the sense here is, Blessed are ye that sow the gospel seed without distinction of race in the teachers or the taught. But there is no need of supposing that the ox and ass here are yoked together; they are probably "sent forth" separately, as in Is 30:24.