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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-24. Молитва Израиля о спасении и ответ Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into, ver. 7-9. II. The particular frights which the sinners in Zion should then be in, ver. 13, 14. III. The prayers of good people to God in this distress, ver. 2. IV. The holy security which they should enjoy in the midst of this trouble, ver. 15, 16. V. The destruction of the army of the Assyrians (ver. 1-3), in which God would be greatly glorified, ver. 5, 10-12. VI. The enriching of the Jews with the spoil of the Assyrian camp, ver. 4, 23, 24. VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (ver. 6), and their civil state shall flourish, ver. 17-22. This was soon fulfilled, but is written for our learning.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains the sequel of the prophecy respecting Sennacherib. The prophet addresses himself to the Assyrian monarch, Isa 33:1-4. The mercy and power of God acknowledged by the Jews, Isa 33:5, Isa 33:6. Distress and despair of the Jews at the approach of Sennacherib, Isa 33:7-9. Gracious promise of deliverance, Isa 33:10-13. Dreadful apprehensions of the wicked, and security of the righteous, Isa 33:14-17. The security of the Jews under the reign of Hezekiah, and the wretched condition of Sennacherib and his army, Isa 33:18-24.
The plan of the prophecy continued in this chapter, and which is manifestly distinct from the foregoing, is peculiarly elegant. To set it in a proper light, it will be necessary to mark the transitions from one part of it to another.
In Isa 33:1, the prophet addresses himself to Sennacherib, briefly, but strongly and elegantly, expressing the injustice of his ambitious designs, and the sudden disappointments of them.
In Isa 33:2, the Jews are introduced offering up their earnest supplications to God in their present distressful condition; with expressions of their trust and confidence in his protection.
In Isa 33:3 and Isa 33:4 the prophet in the name of God, or rather God himself, is introduced addressing himself to Sennacherib, and threatening him that, notwithstanding the terror which he had occasioned in the invaded countries, yet he should fall, and become an easy prey to those whom he had intended to subdue.
In Isa 33:5 and Isa 33:6, a chorus of Jews is introduced, acknowledging the mercy and power of God, who had undertaken to protect them; extolling it with direct opposition to the boasted power of their enemies, and celebrating the wisdom and piety of their king Hezekiah, who had placed his confidence in the favor of God.
Then follows, in Isa 33:7, Isa 33:8, and Isa 33:9, a description of the distress and despair of the Jews, upon the king of Assyria's marching against Jerusalem, and sending his summons to them to surrender, after the treaty he had made with Hezekiah on the conditions of his paying, as he actually did pay to him, three hundred talents of silver and thirty talents of gold. Kg2 18:14-16.
In Isa 33:10, God himself is again introduced, declaring that he will interpose in this critical situation of affairs, and disappoint the vain designs of the enemies of his people, by discomfiting and utterly consuming them.
Then follows, Isa 33:11-22, still in the person of God, which however falls at last into that of the prophet, a description of the dreadful apprehensions of the wicked in those times of distress and imminent danger; finely contrasted with the confidence and security of the righteous, and their trust in the promises of God that he will be their never-failing strength and protector.
The whole concludes, in the person of the prophet, with a description of the security of the Jews under the protection of God, and of the wretched state of Sennacherib and his army, wholly discomfited, and exposed to be plundered even by the weakest of the enemy.
Much of the beauty of this passage depends on the explanation above given of Isa 33:3 and Isa 33:4, as addressed by the prophet, or by God himself, to Sennacherib; not as it is usually taken, as addressed by the Jews to God, Isa 33:3, and then Isa 33:4, as addressed to the Assyrians. To set this in a clear light, it may be of use to compare it with a passage of the Prophet Joel; where, speaking of the destruction caused by the locusts, he sets in the same strong light of opposition as Isaiah does here, the power of the enemy, and the power of Jehovah, who would destroy that enemy. Thus Isaiah to Sennacherib: -
"When thou didst raise thyself up, the nations were dispersed" -
Isa 33:3.
"But now will I arise, saith Jehovah; Now will I be exalted."
Isa 33:10.
And thus Joel, Joe 2:20, Joe 2:21 : -
"His stink shall come up, and his ill savor shall ascend; Though he hath done great things. Fear not, O land; be glad and rejoice; For Jehovah will do great things." - L.
Albert Barnes: Notes on the Bible - 1834
33:0: This chapter comprises a new and distinct prophecy, though manifestly relating to the same general subject as the preceding. In Isa 33:19 of the pRev_ious chapter, the prophet had foretold the destruction of the army of Sennacherib and this chapter is designed still further to set forth the circumstances and the effects of that destruction. That it refers to Sennacherib is apparent front the whole structure of the prophecy. So it is understood by Lowth, Rosenmuller, Grotius, and Calvin, though Vitringa supposes that it refers to the destruction of the Syrians, instead of the Assyrians, and particularly after the time, and for the crimes of Antiochus Epiphanes. All the circumstances, as well as the connection, however, agree with the invasion by Sennacherib, and agree far better with that than either with the destruction of Babylon, or the judgments that came upon the Syrians. The design of the prophecy is to assure the Jews that their nation and city would be safe notwithstanding the invasion of the Assyrian, and that Yahweh would be to them a source of constant protection and consolation Isa 33:21. The object of the prophecy, therefore, is to comfort them in this threatened invasion, and to lead them to look up to God.
The prophecy, or poem, is one of uncommon beauty in its structure, and is especially elegant in its expressions. It abounds, indeed, in transitions; but they are easily seen, and can be distinctly marked. The structure and design of the poem may be seen in the following analysis:
I. Woe is denounced against the Assyrian; who had invaded Judea without provocation, and who was spreading desolation over a nation that had not injured him Isa 33:1. This contains the general scope and purport of the chapter.
II. The Jews are introduced Isa 33:2 as offering up supplications to Yahweh in view of the threatened invasion, and beseeching him to be mercifull to them, and expressing their confidence in him.
III. God himself is introduced declaring the overthrow of Sennacherib Isa 33:3-4. This he represents Isa 33:3 under the image of the people - that is, the people in his army - fleeing at the noise of the tumult caused by the desolating tempest that should sweep them away, and at the act of God's lilting up himself to scatter the nations.
IV. A chorus of Jews is introduced Isa 33:5-6 extolling the greatness and mercy of God Isa 33:5; and also celebrating the wisdom and piety of Hezekiah, who had put his confidence in God Isa 33:6.
V. In Isa 33:7-9, the despair and alarm of the Jews are described on the approach of Sennacherib. This is exhibited in the following manner:
1. The messengers whom Hezekiah had sent to Sennacherib with three hundred talents of silver and thirty talents of gold, to propitiate his favor Kg2 18:14-16, return without success and weeping bitterly Isa 33:7.
2. The desolation is described that attended the march of Sennacherib - a desolation that extended to the highways, the cities, and to the most beautiful and fertile places, represented by hewing down Lebanon, and turning Cannel into a wilderness, Isa 33:8-9).
VI. God is now introduced Isa 33:10-13 as saying that he would take the work of the destruction of the Assyrian into his own hand, and showing that he would be himself exalted Isa 33:10; that he would disappoint their expectations Isa 33:11; that they should be totally destroyed as if by fire Isa 33:12, and calling on the nations near and remote to hear what he had done Isa 33:13.
VII. The various effects of the invasion on the inhabitants of Jerusalem are described Isa 33:14-19.
1. The effect on the hypocrites, producing consternation and alarm of the highest degree Isa 33:14.
2. This is finely contrasted with the confidence and security of the righteous in that time. They would confide in God Isa 33:15-16; they would see the king in his beauty Isa 33:17; and they would see their foe completely destroyed Isa 33:18-19.
VIII. The whole account is closed with a statement of the fact that Jerusalem was safe, and that the enemy would be completely destroyed Isa 33:20-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 33:1, God's judgments against the enemies of the church; Isa 33:13, The consternation of sinners, and privileges of the godly.
John Gill
INTRODUCTION TO ISAIAH 33
This chapter contains an account of God's judgments upon the enemies of his people, and of the peaceable, comfortable, and happy state of the church in the latter day. The judgment denounced, Is 33:1 a prayer of the church for safety and protection, which it promises itself from what God had heretofore done, Is 33:2 an answer to it, declaring the spoil of the enemy, and the happy times the people of God should enjoy through his appearance for them, Is 33:4 though previous thereunto there would be very distressing ones, Is 33:7 when the Lord resolves to arise and exert his power in the destruction of the people, who should be burnt up like stubble, thorns, and lime, Is 33:10 persons far and near are called upon to take notice of this, Is 33:13 which would issue in a different manner, in the surprise and terror of hypocrites, and in the safety and plenty of provisions for good men, who are described, Is 33:14 and then follow promises to them, of seeing the King in his beauty, and beholding a distant country of reflecting on past terror with pleasure, being freed from it, and in no danger of a foreign enemy, Is 33:17 and the chapter is concluded with a famous prophecy of the peace, prosperity, and safety of the church, and of the healthfulness of its inhabitants, under the protection of Christ, its King and Lawgiver, its enemies being also an easy prey to it, Is 33:20.
33:133:1: Վա՛յ այնոցիկ որ թշուառացուցանենն զձեզ. բայց զձեզ ո՛չ ոք կարէ թշուառացուցանել. եւ որ արհամարհէն՝ ո՛չ զձեզ արհամարհեաց. զի մատնեսցին ՚ի պարտութիւն որ զձեզն արհամարհեն. եւ իբրեւ զցեց ՚ի վերայ ձորձոց՝ ա՛յնպէս մատնեսցին ՚ի պարտութիւն[9950]։ [9950] Ոմանք. Թշուառացուցանիցեն զձեզ... ոչ զձեզ արհամարհէ. կամ՝ արհամարհեայ... ՚ի վերայ ձորձոյ։
1 Վա՜յ նրանց, ովքեր թշուառացնում են ձեզ: Սակայն ձեզ ոչ ոք չի կարող թշուառութեան մատնել. ով որ արհմարհում է, ձե՛զ չէ, որ արհամարհում է, քանզի ձեզ արհամարհողները պարտութեան պիտի մատնուեն. ինչպէս որ ձորձերի վրայի ցեցը, այնպէս էլ նրանք պարտութեան պիտի մատնուեն:
33 Վա՜յ քեզի, ո՛վ կործանող, որ դուն չկործանուեցար Ու վա՜յ քեզի, ո՛վ յափշտակող որ քեզ չյափշտակեցին։Երբ դուն կործանելը լմնցնես, քեզ պիտի կործանեն. Երբ յափշտակելէ դադրիս, քեզ պիտի յափշտակեն։
Վա՜յ այնոցիկ որ թշուառացուցանենն զձեզ, բայց զձեզ ոչ ոք կարէ թշուառացուցանել. եւ որ արհամարհէն` ոչ զձեզ արհամարհէ. զի մատնեսցին ի պարտութիւն որ զձեզն արհամարհեն. եւ իբրեւ զցեց ի վերայ ձորձոց` այնպէս մատնեսցին ի պարտութիւն:

33:1: Վա՛յ այնոցիկ որ թշուառացուցանենն զձեզ. բայց զձեզ ո՛չ ոք կարէ թշուառացուցանել. եւ որ արհամարհէն՝ ո՛չ զձեզ արհամարհեաց. զի մատնեսցին ՚ի պարտութիւն որ զձեզն արհամարհեն. եւ իբրեւ զցեց ՚ի վերայ ձորձոց՝ ա՛յնպէս մատնեսցին ՚ի պարտութիւն[9950]։
[9950] Ոմանք. Թշուառացուցանիցեն զձեզ... ոչ զձեզ արհամարհէ. կամ՝ արհամարհեայ... ՚ի վերայ ձորձոյ։
1 Վա՜յ նրանց, ովքեր թշուառացնում են ձեզ: Սակայն ձեզ ոչ ոք չի կարող թշուառութեան մատնել. ով որ արհմարհում է, ձե՛զ չէ, որ արհամարհում է, քանզի ձեզ արհամարհողները պարտութեան պիտի մատնուեն. ինչպէս որ ձորձերի վրայի ցեցը, այնպէս էլ նրանք պարտութեան պիտի մատնուեն:
33 Վա՜յ քեզի, ո՛վ կործանող, որ դուն չկործանուեցար Ու վա՜յ քեզի, ո՛վ յափշտակող որ քեզ չյափշտակեցին։Երբ դուն կործանելը լմնցնես, քեզ պիտի կործանեն. Երբ յափշտակելէ դադրիս, քեզ պիտի յափշտակեն։
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33:133:1 Горе тебе, опустошитель, который не был опустошаем, и грабитель, которого не грабили! Когда кончишь опустошение, будешь опустошен и ты; когда прекратишь грабительства, разграбят и тебя.
33:1 οὐαὶ ουαι woe τοῖς ο the ταλαιπωροῦσιν ταλαιπωρεω wretched ὑμᾶς υμας you ὑμᾶς υμας you δὲ δε though; while οὐδεὶς ουδεις no one; not one ποιεῖ ποιεω do; make ταλαιπώρους ταλαιπωρος wretched καὶ και and; even ὁ ο the ἀθετῶν αθετεω displace; put off ὑμᾶς υμας you οὐκ ου not ἀθετεῖ αθετεω displace; put off ἁλώσονται αλισκω the ἀθετοῦντες αθετεω displace; put off καὶ και and; even παραδοθήσονται παραδιδωμι betray; give over καὶ και and; even ὡς ως.1 as; how σὴς σος your ἐπὶ επι in; on ἱματίου ιματιον clothing; clothes οὕτως ουτως so; this way ἡττηθήσονται ητταω defeat
33:1 הֹ֣וי hˈôy הֹוי alas שֹׁודֵ֗ד šôḏˈēḏ שׁדד despoil וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you לֹ֣א lˈō לֹא not שָׁד֔וּד šāḏˈûḏ שׁדד despoil וּ û וְ and בֹוגֵ֖ד vôḡˌēḏ בגד deal treacherously וְ wᵊ וְ and לֹא־ lō- לֹא not בָ֣גְדוּ vˈāḡᵊḏû בגד deal treacherously בֹ֑ו vˈô בְּ in כַּ ka כְּ as הֲתִֽמְךָ֤ hᵃṯˈimᵊḵˈā תמם be complete שֹׁודֵד֙ šôḏˌēḏ שׁדד despoil תּוּשַּׁ֔ד tûššˈaḏ שׁדד despoil כַּ ka כְּ as נְּלֹתְךָ֥ nnᵊlōṯᵊḵˌā נלה [uncertain] לִ li לְ to בְגֹּ֖ד vᵊggˌōḏ בגד deal treacherously יִבְגְּדוּ־ yivgᵊḏû- בגד deal treacherously בָֽךְ׃ ס vˈāḵ . s בְּ in
33:1. vae qui praedaris nonne et ipse praedaberis et qui spernis nonne et ipse sperneris cum consummaveris depraedationem depraedaberis cum fatigatus desiveris contemnere contemnerisWoe to thee that spoilest, shalt not thou thyself also be spoiled? and thou that despisest, shalt not thyself also be despised? when thou shalt have made an end of spoiling, thou shalt be spoiled: when being wearied thou shalt cease to despise, thou shalt be despised.
1. Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to spoil, thou shalt be spoiled; and when thou hast made an end to deal treacherously, they shall deal treacherously with thee.
33:1. Woe to you who plunder! Will you yourselves not also be plundered? And woe to you who despise! Will you yourselves not also be despised? When you will have completed your plundering, you will be plundered. When, out of fatigue, you will have ceased acting with contempt, you will be treated with contempt.
33:1. Woe to thee that spoilest, and thou [wast] not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; [and] when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
Woe to thee that spoilest, and thou [wast] not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; [and] when thou shalt make an end to deal treacherously, they shall deal treacherously with thee:

33:1 Горе тебе, опустошитель, который не был опустошаем, и грабитель, которого не грабили! Когда кончишь опустошение, будешь опустошен и ты; когда прекратишь грабительства, разграбят и тебя.
33:1
οὐαὶ ουαι woe
τοῖς ο the
ταλαιπωροῦσιν ταλαιπωρεω wretched
ὑμᾶς υμας you
ὑμᾶς υμας you
δὲ δε though; while
οὐδεὶς ουδεις no one; not one
ποιεῖ ποιεω do; make
ταλαιπώρους ταλαιπωρος wretched
καὶ και and; even
ο the
ἀθετῶν αθετεω displace; put off
ὑμᾶς υμας you
οὐκ ου not
ἀθετεῖ αθετεω displace; put off
ἁλώσονται αλισκω the
ἀθετοῦντες αθετεω displace; put off
καὶ και and; even
παραδοθήσονται παραδιδωμι betray; give over
καὶ και and; even
ὡς ως.1 as; how
σὴς σος your
ἐπὶ επι in; on
ἱματίου ιματιον clothing; clothes
οὕτως ουτως so; this way
ἡττηθήσονται ητταω defeat
33:1
הֹ֣וי hˈôy הֹוי alas
שֹׁודֵ֗ד šôḏˈēḏ שׁדד despoil
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
לֹ֣א lˈō לֹא not
שָׁד֔וּד šāḏˈûḏ שׁדד despoil
וּ û וְ and
בֹוגֵ֖ד vôḡˌēḏ בגד deal treacherously
וְ wᵊ וְ and
לֹא־ lō- לֹא not
בָ֣גְדוּ vˈāḡᵊḏû בגד deal treacherously
בֹ֑ו vˈô בְּ in
כַּ ka כְּ as
הֲתִֽמְךָ֤ hᵃṯˈimᵊḵˈā תמם be complete
שֹׁודֵד֙ šôḏˌēḏ שׁדד despoil
תּוּשַּׁ֔ד tûššˈaḏ שׁדד despoil
כַּ ka כְּ as
נְּלֹתְךָ֥ nnᵊlōṯᵊḵˌā נלה [uncertain]
לִ li לְ to
בְגֹּ֖ד vᵊggˌōḏ בגד deal treacherously
יִבְגְּדוּ־ yivgᵊḏû- בגד deal treacherously
בָֽךְ׃ ס vˈāḵ . s בְּ in
33:1. vae qui praedaris nonne et ipse praedaberis et qui spernis nonne et ipse sperneris cum consummaveris depraedationem depraedaberis cum fatigatus desiveris contemnere contemneris
Woe to thee that spoilest, shalt not thou thyself also be spoiled? and thou that despisest, shalt not thyself also be despised? when thou shalt have made an end of spoiling, thou shalt be spoiled: when being wearied thou shalt cease to despise, thou shalt be despised.
1. Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to spoil, thou shalt be spoiled; and when thou hast made an end to deal treacherously, they shall deal treacherously with thee.
33:1. Woe to you who plunder! Will you yourselves not also be plundered? And woe to you who despise! Will you yourselves not also be despised? When you will have completed your plundering, you will be plundered. When, out of fatigue, you will have ceased acting with contempt, you will be treated with contempt.
33:1. Woe to thee that spoilest, and thou [wast] not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; [and] when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12. Около 701-го г. ассирийцы приблизились, после победы над египтянами, к Иерусалиму, несмотря на то, что Езекия послал им в г. Лахис ту дань, какую они требовали. Ввиду такого вероломства ассирийцев пророк предвозвещает им гибель, народу же иудейскому предсказывает освобождение от ассирийского нашествия. Вслед за этим пророк выражает уверенность и в скором внутреннем обновлении жителей Иерусалима. В настоящее время положение столицы Иудеи - очень печально, но Сам Господь обещает жестоко наказать врагов Иерусалима, которые довели его до такого положения.

Речь идет об Ассирии, которая давно уже, а именно со времени Асурнасир-Габала (885-860: г. г. до Р. Х.), приобрела такую мощь, что войска ее считались непобедимыми. И этой всемогущей державе предстоит разорение и опустошение.

Грабитель - возможно точнее с евр. хитрец, изменник, который грабит даже и своих союзников (ср. ст. 8).

Когда кончишь. Окончит свои завоевательные походы Ассур, конечно, не по собственному желанию, а в силу истощения своего государства
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. 2 O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble. 3 At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered. 4 And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them. 5 The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness. 6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure. 7 Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. 8 The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man. 9 The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits. 10 Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself. 11 Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you. 12 And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.
Here we have,
I. The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, v. 1. Observe, 1. The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men. 2. The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it. 3. The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity, Rev. xiii. 10; xviii. 6. 4. The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Dan. iv. 27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming.
II. The praying people of God earnest at the throne of grace for mercy for the land now in its distress (v. 2): "O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue." Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed, 1. For those that were employed in military services for them: "Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be." In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Gen. xlix. 24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, Lam. iii. 23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day. 2. For the body of the people: "Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field." They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: "Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Ps. xxxiv. 5); let us then not walk in darkness."
III. The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem. No sooner is the prayer made (v. 2) than it is answered (v. 3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for, 1. The strength of the Assyrian camp was broken (v. 3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Ps. lxviii. 1. 2. The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (v. 4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt.
IV. God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered, 1. God will have the praise of it (v. 5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Exod. xv. 1, 2, &c. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them-that does what he will, and they cannot resist him. 2. His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (v. 3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness, ch. i. 26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (v. 6) with an assurance that God would stand by them in their distress. Here is, (1.) A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end--wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them. (2.) A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it.
V. The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, v. 7-9. It is here foretold, 1. That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace (for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable. 2. That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him. 3. That the country should be made quite desolate for a time by his army. (1.) No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases. (2.) No man had any profit from the grounds, v. 9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and languishes; the country looks melancholy and the country people have misery in their countenances, wanting necessary food for themselves and their families; the wonted joy of harvest is turned into lamentation, so withering and uncertain are all worldly joys. The desolation is universal. That part of the country which belonged to the ten tribes was already laid waste: "Lebanon famed for cedars, Sharon for roses, Bashan for cattle, Carmel for corn, all very fruitful, have now become like wildernesses, are ashamed to be called by their old names, they are so unlike what they were. They shake off their fruits before their time into the hand of the spoiler, which used to be gathered seasonably by the hand of the owner."
VI. God appearing, at length, in his glory against his proud invader, v. 10-12. When things are brought thus to the last extremity, 1. God will magnify himself. He had seemed to sit by as an unconcerned spectator: "But now will I arise, saith the Lord; now will I appear and act, and therein I will be not only evidenced, but exalted." He will not only demonstrate that there is a God that judges in the earth, but that he is God over all, and higher than the highest. "Now will I lift up myself, will prepare for action, will act vigorously, and will be glorified in it." God's time to appear for his people is when their affairs are reduced to the lowest ebb, when their strength is gone and there is none shut up nor left, Deut. xxxii. 36. When all other helpers fail, then is God's time to help. 2. He will bring down the Assyrian: "You, O Assyrians! are big with hopes that you shall have all the wealth of Jerusalem for your own, and are in pain till it be so; but all your hopes shall come to nothing: You shall conceive chaff, and bring forth stubble, which is not only worthless and good for nothing, but combustible and proper fuel for the fire, which it cannot escape, when your own breath as fire shall devour you, that is, the breath of God's wrath, provoked against you by the breath of your sins--your malignant breath, the threatenings and slaughter you breathe out against the people of God, this shall devour you, and your blasphemous breath against God and his name." God would make their own tongues to fall upon them, and their own breath to blow the fire that should consume them; and then no wonder that the people are as the burnings of lime in a lime-kiln, all on fire together, and as thorns cut up, which are dried and withered, and therefore easily take fire and are soon burnt up. Such was the destruction of the Assyrian army; it was like the burning up of thorns, which can well be spared, or the burning of lime, which makes it good for something. The burning of that army enlightened the world with the knowledge of God's power and made his name shine brightly.
Adam Clarke: Commentary on the Bible - 1831
33:1: And deadest treacherously "Thou plunderer" - See note on Isa 21:2 (note).
When thou shalt make an end to deal treacherously "When thou art weary of plundering" - "כנלתך cannelothecha, alibi non extat in s. s. nisi f. Job 15:29 - simplicius est legere ככלתך kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. Dan 9:24. כלה calah התים hatim." - Secker.
Albert Barnes: Notes on the Bible - 1834
33:1: Wo to thee that spoilest - This description accords entirely with Sennacherib and his army, who had plundered the cities and countries which they had invaded, and who were about to advance to Jerusalem for the same purpose (compare Isa 29:7-8; Isa 37:11).
And thou wast not spoiled - That is, thou hadst not been plundered by the Jews against whom thou art coming. It was because the war was so unprovoked and unjust, that God would bring so signal vengeance on them.
And dealest treacherously - (See the note at Isa 21:2). The treachery of the Assyrians consisted in the fact that when their assistance was asked by the Jews, in order to aid them against the combined forces of Syria and Samaria (see Isa 7:1-2), they had taken occasion from that invitation to bring desolation on Judah (see Isa 7:17, Isa 7:20; Isa 8:6-8, note; Isa 10:6, note). Hezekiah also gave to Sennacherib thirty talents of gold and three hundred talents of silver, evidently with an understanding that this was all that he demanded, and that if this was paid, he would leave the nation in peace. But this implied promise he perfidiously disregarded (see Kg2 18:14-15).
When thou shalt cease to spoil - This does not relier to his having voluntarily ceased to plunder, but to the fact that God would put an end to it.
Thou shalt be spoiled - This was literally fulfilled. The Assyrian monarchy lost its splendor and power, and was finally merged in the more mighty empire of Babylon. The nation was, of course, subject to the depredation of the conquerors, and compelled to submit to them. "When thou shalt make an end." The idea is, that there would be a completion, or a finishing of his acts of treachery toward the Jews, and that would be when God should overthrow him and his army.
They shall deal treacherously with thee - The words 'they shall,' are here equivalent to, 'thou shalt be dealt With in a treacherous manner.' The result was, that Sennacherib was treacherously slain by his own sons as he was 'worshipping in the house of Nisroch his god' Isa 37:38, and thus the prophecy was literally fulfilled. The sense of the whole is, that God would reward their desire of plundering a nation that had not injured them by the desolation of their own land; and would recompense the perfidiousness of the kings of Assyria that had sought to subject Jerusalem to their power, by perfidiousness in the royal family itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:1: thee that: Isa 10:5, Isa 10:6, Isa 17:14, Isa 24:16; Kg2 18:13-17; Ch2 28:16-21; Hab 2:5-8
when thou shalt cease: Isa 10:12, Isa 21:2, Isa 37:36-38; Jdg 1:7; Jer 25:12-14; Oba 1:10-16; Zac 14:1-3; Mat 7:2; Rev 13:10, Rev 16:6, Rev 17:12-14, Rev 17:17
Carl Friedrich Keil and Franz Delitzsch
33:1
We are now in the fourteenth year of Hezekiah's reign. The threatenings of the first years, which the repentance of the people had delayed, are now so far in force again, and so far actually realized, that the Assyrians are already in Judah, and have not only devastated the land, but are threatening Jerusalem. The element of promise now gains the upper hand, the prophet places himself between Asshur and his own nation with the weapons of prophecy and prayer, and the woe turns from the latter to the former. "Woe, devastator, and thyself not devastated; and thou spoiler, and still not spoiled! Hast thou done with devastating? thou shalt be devastated. Hast thou attained to rob? men rob thee." Asshur is described as not devastated and not spoiled (which could not be expressed by a participle as with us, since bâgad is construed with Beth, and not with the accusative of the person), because it had not yet been visited by any such misfortune as that which had fallen upon other lands and nations. But it would be repaid with like for the like as soon as כּ indicating simultaneousness, as in Is 30:19 and Is 18:5, for example) its devastating and spoiling had reached the point determined by Jehovah. Instead of בך, we find in some codd. and editions the reading בו, which is equally admissible. In כּהתימך (from תּמם) the radical syllable is lengthened, instead of having dagesh. כּנּלתך is equivalent to כּהנלותך, a hiphil syncopated for the sake of rhythm (as in Is 3:8; Deut 1:33, and many other passages), written here with dagesh dirmens, from the verb nâlâh, which is attested also by Job 15:29. The coincidence in meaning with the Arab. verb nâl (fut. i and u), to acquire or attain (see Comm. on Job, at Job 15:29 and Job 30:24-27), has been admitted by the earliest of the national grammarians, Ben-Koreish, Chayug, etc. The conjecture כּכלּותך (in addition to which Cappellus proposed כנלאותך) is quite unnecessary. The play upon the sound sets forth the punishment of the hitherto unpunished one as the infallible echo of its sin.
Geneva 1599
33:1 Woe to thee that (a) layest waste, and thou [wast] not laid waste; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt (b) cease to lay waste, thou shalt be wasted; [and] when thou shalt make an end of dealing treacherously, (c) they shall deal treacherously with thee.
(a) Meaning, the enemies of the Church, as were the Chaldeans and Assyrians, but chiefly of Sennacherib, but not only.
(b) When your appointed time will come that God will take away your power: and that which you have wrongfully gained, will be given to others, as in (Amos 5:11).
(c) The Chaldeans will do the same to the Assyrians, as the Assyrians did to Israel, and the Medes and Persians will do the same to the Chaldeans.
John Gill
33:1 Woe to thee that spoilest, and thou wast not spoiled,.... Which some understand of Nebuchadnezzar; others of Sennacherib, which is more probable; it seems best to interpret it of the Romish antichrist. Kimchi thinks that, if it respects the times of Hezekiah, Sennacherib is meant; but if the times of the Messiah, then the king of nations that shall be in those days; and he adds, this is the kingdom of Persia, in the vision of Daniel. Vatringa applies this to Antiochus Epiphanes, and the whole prophecy to the times of the Maccabees; but it best agrees with the beast of Rome, to whom power has been given over all kindreds, and tongues, and nations, the Apollyon, the spoiler and destroyer of the earth, especially of the saints, whom he has made war with and overcome; see Rev_ 9:11 now this spoiler of man, of their substance by confiscation, of their bodies by imprisonment and death, and of their societies and families by his violent persecutions, and of the souls of others by his false doctrine; though he may continue long in prosperity and glory, and not be spoiled, or destroyed, yet not always. The Vulgate Latin version renders the last clause interrogatively, and perhaps not amiss, "shall thou not be spoiled?" verily thou shalt; the same measure he has meted to others shall be measured to him again; the spoiler of others shall be stripped of all himself; he that destroyed the earth shall be destroyed from off the earth; he that leads into captivity shall go into it; and he that kills with the sword shall be slain by it, Rev_ 11:18,
and dealest treacherously, and they dealt not treacherously with thee; or, "shall they not deal treacherously with thee?" so the above version renders it with an interrogation; and both this and the preceding clause are thus paraphrased by the Targum,
"woe to thee that comest to spoil, and shall they not spoil thee? and who comest to oppress, and shall they not oppress thee?''
truly they shall; the kings of the earth that were in confederacy with the beast, and gave their kingdoms to him, shall hate the whore, eat her flesh, and burn her with fire, Rev_ 17:16,
when thou shalt cease to spoil, thou shall be spoiled; when the time is come that antichrist shall be suffered no longer to ravage in the earth, and spoil the bodies, souls, and substance of men, then shall he himself be spoiled of his power and authority, riches and grandeur; his plagues shall come upon him at once, fire, famine, and death; for his cessation from spoiling will not be his own option, nor the fruit and effect of repentance and reformation, but will be owing to the sovereign power of God in restraining him:
and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee; for the coming of antichrist was with lying wonders, and with all deceivableness of unrighteousness; he has the appearance of a lamb, but speaks like a dragon; has used many wiles, arts, and stratagems, and treacherous methods to deceive and impose on men, and to ensnare and entrap them; and when the time is come that he will not be permitted to proceed any further and longer in his deceitful practices, the kings of the earth, who have been deceived by him, and brought in subjection to him, will pay him in his own coin; see Th2 2:9.
John Wesley
33:1 To thee - Sennacherib, who wasted the land of Judah.
Robert Jamieson, A. R. Fausset and David Brown
33:1 The time is the autumn of 713 B.C. (Is 33:1, Is 33:8-9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Is 33:2-6, Is 33:10-12))
and thou--that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on Is 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked.
cease--When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Is 10:12; Is 14:2; Hab 2:8; Rev_ 13:10).
33:233:2: Տէր ողորմեա՛ց մեզ՝ զի ՚ի քե՛զ յուսացաք. եղեւ զաւակ անհաւատիցն ՚ի կորո՛ւստ. այլ մեր փրկութիւն ՚ի քէ՛ն է ՚ի ժամանակի նեղութեան։
2 Տէ՜ր, ողորմի՛ր մեզ, քանզի մենք մեր յոյսը դրել ենք քեզ վրայ: Անհաւատների սերունդը կործանուեց, իսկ մեր փրկութիւնը նեղութեան ժամին քեզնից է գալու:
2 Ո՛վ Տէր, մեզի ողորմէ, քեզի՛ կը յուսանք. Ամէն առտու մեր զօրութիւնը եղիր Ու նեղութեան ժամանակ մեզի փրկութիւն եղիր։
Տէր, ողորմեաց մեզ` զի ի քեզ յուսացաք. [477]եղեւ զաւակ անհաւատիցն ի կորուստ. այլ մեր փրկութիւն ի քէն է ի ժամանակի նեղութեան:

33:2: Տէր ողորմեա՛ց մեզ՝ զի ՚ի քե՛զ յուսացաք. եղեւ զաւակ անհաւատիցն ՚ի կորո՛ւստ. այլ մեր փրկութիւն ՚ի քէ՛ն է ՚ի ժամանակի նեղութեան։
2 Տէ՜ր, ողորմի՛ր մեզ, քանզի մենք մեր յոյսը դրել ենք քեզ վրայ: Անհաւատների սերունդը կործանուեց, իսկ մեր փրկութիւնը նեղութեան ժամին քեզնից է գալու:
2 Ո՛վ Տէր, մեզի ողորմէ, քեզի՛ կը յուսանք. Ամէն առտու մեր զօրութիւնը եղիր Ու նեղութեան ժամանակ մեզի փրկութիւն եղիր։
zohrab-1805▾ eastern-1994▾ western am▾
33:233:2 Господи! помилуй нас; на Тебя уповаем мы; будь нашею мышцею с раннего утра и спасением нашим во время тесное.
33:2 κύριε κυριος lord; master ἐλέησον ελεεω show mercy; have mercy on ἡμᾶς ημας us ἐπὶ επι in; on σοὶ σοι you γὰρ γαρ for πεποίθαμεν πειθω persuade ἐγενήθη γινομαι happen; become τὸ ο the σπέρμα σπερμα seed τῶν ο the ἀπειθούντων απειθεω obstinate εἰς εις into; for ἀπώλειαν απωλεια destruction; waste ἡ ο the δὲ δε though; while σωτηρία σωτηρια safety ἡμῶν ημων our ἐν εν in καιρῷ καιρος season; opportunity θλίψεως θλιψις pressure
33:2 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חָנֵּ֖נוּ ḥonnˌēnû חנן favour לְךָ֣ lᵊḵˈā לְ to קִוִּ֑ינוּ qiwwˈînû קוה wait for הֱיֵ֤ה hᵉʸˈē היה be זְרֹעָם֙ zᵊrōʕˌām זְרֹועַ arm לַ la לְ to † הַ the בְּקָרִ֔ים bbᵊqārˈîm בֹּקֶר morning אַף־ ʔaf- אַף even יְשׁוּעָתֵ֖נוּ yᵊšûʕāṯˌēnû יְשׁוּעָה salvation בְּ bᵊ בְּ in עֵ֥ת ʕˌēṯ עֵת time צָרָֽה׃ ṣārˈā צָרָה distress
33:2. Domine miserere nostri te expectavimus esto brachium eorum in mane et salus nostra in tempore tribulationisO Lord, have mercy on us: for we have waited for thee: be thou our arm in the morning, and our salvation in the time of trouble.
2. O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
33:2. O Lord, take pity on us. For we have waited for you. Be our arm in the morning and our salvation in the time of tribulation.
33:2. O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble:

33:2 Господи! помилуй нас; на Тебя уповаем мы; будь нашею мышцею с раннего утра и спасением нашим во время тесное.
33:2
κύριε κυριος lord; master
ἐλέησον ελεεω show mercy; have mercy on
ἡμᾶς ημας us
ἐπὶ επι in; on
σοὶ σοι you
γὰρ γαρ for
πεποίθαμεν πειθω persuade
ἐγενήθη γινομαι happen; become
τὸ ο the
σπέρμα σπερμα seed
τῶν ο the
ἀπειθούντων απειθεω obstinate
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
ο the
δὲ δε though; while
σωτηρία σωτηρια safety
ἡμῶν ημων our
ἐν εν in
καιρῷ καιρος season; opportunity
θλίψεως θλιψις pressure
33:2
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
חָנֵּ֖נוּ ḥonnˌēnû חנן favour
לְךָ֣ lᵊḵˈā לְ to
קִוִּ֑ינוּ qiwwˈînû קוה wait for
הֱיֵ֤ה hᵉʸˈē היה be
זְרֹעָם֙ zᵊrōʕˌām זְרֹועַ arm
לַ la לְ to
הַ the
בְּקָרִ֔ים bbᵊqārˈîm בֹּקֶר morning
אַף־ ʔaf- אַף even
יְשׁוּעָתֵ֖נוּ yᵊšûʕāṯˌēnû יְשׁוּעָה salvation
בְּ bᵊ בְּ in
עֵ֥ת ʕˌēṯ עֵת time
צָרָֽה׃ ṣārˈā צָרָה distress
33:2. Domine miserere nostri te expectavimus esto brachium eorum in mane et salus nostra in tempore tribulationis
O Lord, have mercy on us: for we have waited for thee: be thou our arm in the morning, and our salvation in the time of trouble.
33:2. O Lord, take pity on us. For we have waited for you. Be our arm in the morning and our salvation in the time of tribulation.
33:2. O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6. Указав на условие освобождения из-под власти Ассура - веру в Господа, пророк изображает самое падение Ассура, в ограблении которого примет деятельное участие и Израиль. Вслед за этим временным спасением для Израиля наступит новое, лучшее будущее - откроется царство Мессии с его величайшими благами. На Сионе тогда будет царить справедливость; жители Иерусалима будут обладать мудростью и знанием.

Господи! помилуй нас. Пророк воссылает Господу молитву о поддержке от лица всех, оставшихся верными Всевышнему.

Будь нашею мышцею, т. е. нашим заступником, - поборись за нас.

Добычу вашу. Здесь пророк обращается к ассирийцам, при удалении которых от Иерусалима евреи поспешат, конечно, завладеть огромной, забранной ассирийцами, добычей, которую те в панике бросят. Евреи так быстро заберут эту добычу, как быстро опустошает всю растительность известной полосы саранча (ср. Иоил 2:9).
Высок Господь, т. е. Господь превозносим будет всеми за свое великое дело, какое Он совершит с гордым Ассуром.
Судом и Правдою - см. гл. 32, ст. 1, 16.
В 6: и 7: стихе толкователи насчитывают семь блаженств мессианского времени:
а) суд;
б) правда;
в) безопасность;
г) спасение;
д) мудрость;
е) ведение;
ж) страх Господень.
Несомненно, что здесь мы имеем параллельное место к 11-й главе, где Самому Мессии приписывается семь даров Святого Духа (11:2-3).
Adam Clarke: Commentary on the Bible - 1831
33:2: Be thou their arm every morning "Be thou our strength every morning" - For זרעם zeroam, their arm, the Syriac, Chaldee, and Vulgate read זרענו zeroenu, our arm, in the first person of the pronoun, not the third: the edition of Felix Pratensis has זרעתינו zerootheynu in the margin.
The prophet is here praying against the enemies of God's people; and yet this part of the prayer seems to be in their behalf: but from the above authorities it appears that Our arm is the true reading, though I do not find it confirmed by any of Kennicott's, De Rossi's, or my own MSS. My old MS. Bible has, - Be thou oure arm in erly.
Albert Barnes: Notes on the Bible - 1834
33:2: O Lord - This is a solemn prayer to Yahweh, made by the Jews in the apprehension of the invasion of the Assyrian. It is not meant that this prayer was actually offered, but it is a prophetic representation indicating the alarm of the Jews at his approach, and their disposition to throw themselves upon the mercy of God.
We have waited for thee - That is, we have looked for deliverance from this threatened invasion from thy hand (compare the note at Isa 26:8).
Be thou their arm - The arm is a symbol of strengh. It is used in the Scriptures as emblematic of the divine protection, or of the interposition of God in time of calamity and dancer Exo 15:16; Job 40:9; Psa 44:3; Psa 77:15; Psa 89:21; Psa 98:1. Lowth proposes to read 'our arm instead of 'their arm;' and the connection would seem to demand such a reading. The Vugate and the Chaldee read it in this manner, but there is no authority from manuscripts for a change in the text. The truth seems to be, that Isaiah, impelled by prophetic inspiration, here interposes his own feelings as a Jew, and offers his own prayer that God would be the strength of the nation. The form, however, is immediately changed, and he presents the prayer of the people.
Every morning - Constantly; at all times.
In the time of trouble - Referring particularly to the trouble consequent on the invasion of the Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: be gracious: Isa 25:9, Isa 26:8, Isa 30:18, Isa 30:19; Psa 27:13, Psa 27:14, Psa 62:1, Psa 62:5, Psa 62:8, Psa 123:2, Psa 130:4-8; Lam 3:25, Lam 3:26; Hos 14:2
be thou: Isa 25:4; Exo 14:27; Psa 25:3, Psa 143:8; Lam 3:23
our salvation: Isa 26:16; Psa 37:39, Psa 46:1, Psa 46:5, Psa 50:15, Psa 60:11, Psa 90:15, Psa 91:15; Jer 2:27, Jer 2:28; Jer 14:8; Co2 1:3, Co2 1:4
Carl Friedrich Keil and Franz Delitzsch
33:2
In Is 33:2 the prophet's word of command is changed into a believing prayer: "Jehovah, be gracious to us; we wait for Thee: be their arm with every morning, yea, our salvation in time of need!" "Their arm," i.e., the power which shelters and defends them, viz., Thy people and my own. "Yea," 'aph, is emphatic. Israel's arm every morning, because the danger is renewed every day; Israel's salvation, i.e., complete deliverance (Is 25:9), because the culminating point of the trouble is still in prospect.
Geneva 1599
33:2 (d) O LORD, be gracious to us; we have waited for thee: be thou (e) their arm every morning, our salvation also in the time of trouble.
(d) He declares by this what is the chief refuge of the faithful, when troubles come, to pray, and seek help from God.
(e) Which helped our fathers as soon as they called on you.
John Gill
33:2 O Lord, be gracious unto us,.... This is a prayer of the church under the persecutions of antichrist, imploring the grace and favour of God in their miserable and distressed circumstances; desiring his gracious help, assistance, and deliverance; pleading not any merits of their own, but casting themselves upon the mercy and kindness of God:
we have waited for thee; time after time, year after year, in the use of means; hoping for the manifestations of thyself, and kind appearance for us; expecting help and salvation, and still continue to wait, believing the time will come when favour will be shown:
be thou their arm every morning; when they pray unto thee, the morning being the time of prayer; and also be their arm all the day long, to lean and depend upon, to support, protect, and defend them; there is a change of person from the first to the third, usual in prophetic and poetic writings: some take them to be the words of the Old Testament church, praying for the New Testament church; and others a prayer of the church for her children and members. The Vulgate Latin version renders it, "our arm"; and the Syriac version, "our helper"; and the Targum,
"our strength:''
some read the words in connection with the following clause, thus, "be thou", who wast "their arm every morning", referring to their forefathers, whose strength and support the Lord was,
our salvation also in the time of trouble (s); the deliverer of us from the antichristian yoke of bondage, from all his persecutions and oppressions, from the last struggle of the beast, from that hour of trouble and temptation that shall come upon all the earth.
(s) So some in De Dieu.
John Wesley
33:2 O Lord - The prophet contemplating the judgment which was now coming upon God's people, directs his prayer to God for them. Their arm - Our arm or strength. The change of persons is frequent in prophetical writings. Every morning - When we offer the morning sacrifice, and call upon thee: which yet is not meant exclusively, as if he did not desire God's help at other times; but comprehensively, the morning being put for the whole day. The sense is, help us speedily and continually.
Robert Jamieson, A. R. Fausset and David Brown
33:2 us; we . . . their . . . our--He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our."
every morning--each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.
33:333:3: Վասն բարբառոյ ահի քոյ յիմարեցա՛ն ժողովուրդք. եւ յերկիւղէ քումմէ ցրուեցա՛ն հեթանոսք։
3 Քո ձայնի ահից ժողովուրդները յիմարացան, եւ քո երկիւղից հեթանոսները ցրուեցին:
3 Աղմուկին ձայնէն ժողովուրդները կը փախչին, Քու բարձրանալէդ ազգերը կը ցրուին։
Վասն բարբառոյ ահի քո յիմարեցան ժողովուրդք, եւ յերկիւղէ`` քումմէ ցրուեցան հեթանոսք:

33:3: Վասն բարբառոյ ահի քոյ յիմարեցա՛ն ժողովուրդք. եւ յերկիւղէ քումմէ ցրուեցա՛ն հեթանոսք։
3 Քո ձայնի ահից ժողովուրդները յիմարացան, եւ քո երկիւղից հեթանոսները ցրուեցին:
3 Աղմուկին ձայնէն ժողովուրդները կը փախչին, Քու բարձրանալէդ ազգերը կը ցրուին։
zohrab-1805▾ eastern-1994▾ western am▾
33:333:3 От грозного гласа {Твоего} побегут народы; когда восстанешь, рассеются племена,
33:3 διὰ δια through; because of φωνὴν φωνη voice; sound τοῦ ο the φόβου φοβος fear; awe σου σου of you; your ἐξέστησαν εξιστημι astonish; beside yourself λαοὶ λαος populace; population ἀπὸ απο from; away τοῦ ο the φόβου φοβος fear; awe σου σου of you; your καὶ και and; even διεσπάρησαν διασπειρω sow abroad; scatter around τὰ ο the ἔθνη εθνος nation; caste
33:3 מִ mi מִן from קֹּ֣ול qqˈôl קֹול sound הָמֹ֔ון hāmˈôn הָמֹון commotion נָדְד֖וּ nāḏᵊḏˌû נדד flee עַמִּ֑ים ʕammˈîm עַם people מֵ mē מִן from רֹ֣ומְמֻתֶ֔ךָ rˈômᵊmuṯˈeḵā רֹומֵמֻת arising נָפְצ֖וּ nāfᵊṣˌû נפץ shatter גֹּויִֽם׃ gôyˈim גֹּוי people
33:3. a voce angeli fugerunt populi ab exaltatione tua dispersae sunt gentesAt the voice of the angel the people fled, and at the lifting up thyself the nations are scattered.
3. At the noise of the tumult the peoples are fled; at the lifting up of thyself the nations are scattered.
33:3. From the voice of the Angel, the people fled. And from your exultation, the nations were scattered.
33:3. At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered:

33:3 От грозного гласа {Твоего} побегут народы; когда восстанешь, рассеются племена,
33:3
διὰ δια through; because of
φωνὴν φωνη voice; sound
τοῦ ο the
φόβου φοβος fear; awe
σου σου of you; your
ἐξέστησαν εξιστημι astonish; beside yourself
λαοὶ λαος populace; population
ἀπὸ απο from; away
τοῦ ο the
φόβου φοβος fear; awe
σου σου of you; your
καὶ και and; even
διεσπάρησαν διασπειρω sow abroad; scatter around
τὰ ο the
ἔθνη εθνος nation; caste
33:3
מִ mi מִן from
קֹּ֣ול qqˈôl קֹול sound
הָמֹ֔ון hāmˈôn הָמֹון commotion
נָדְד֖וּ nāḏᵊḏˌû נדד flee
עַמִּ֑ים ʕammˈîm עַם people
מֵ מִן from
רֹ֣ומְמֻתֶ֔ךָ rˈômᵊmuṯˈeḵā רֹומֵמֻת arising
נָפְצ֖וּ nāfᵊṣˌû נפץ shatter
גֹּויִֽם׃ gôyˈim גֹּוי people
33:3. a voce angeli fugerunt populi ab exaltatione tua dispersae sunt gentes
At the voice of the angel the people fled, and at the lifting up thyself the nations are scattered.
33:3. From the voice of the Angel, the people fled. And from your exultation, the nations were scattered.
33:3. At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered.
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
33:3: At the noise of the tumult "From thy terrible voice" - For המון hamon, "multitude," the Septuagint and Syriac read אמיך amica, "terrible," whom I follow.
Albert Barnes: Notes on the Bible - 1834
33:3: At the noise of the tumult - Lowth supposes that this is addressed by the prophet in the name of God, or rather by God himself to the Assyrian, and that it means that notwithstanding the terror which he had caused the invaded countries, he would himself fall and become an easy prey to those whom he intended to subdue. But probably it should be regarded as a part of the address which the Jews made to Yahweh Isa 33:2, and the word 'tumult' - המון hâ mô n, sound, noise, as of rain Kg1 18:41, or of music Eze 26:13; Amo 5:23, or the bustle or tumult of a people Sa1 4:11; Sa1 14:19; Job 39:7 - refers here to the voice of God by which the army was overthrown. Yahweh is often represented as speaking to people in a voice suited to produce consternation and alarm. Thus it is said of the vision which Daniel saw of a man by the side of the river Hiddekel, 'his words' were 'like the voice of a multitude' (המון hâ mô n), Dan 10:6. And thus, in Rev 1:10, the voice of Christ is said to have been 'like the voice of a trulupet;' and in Isa 33:15, 'like the sound of many waters.' It wilt be recollected also that it was said that God would send upon the Assyrian army 'thunder, and an earthquake, and a great noise, with storm and tempest, and a flame of devouring fire' (Isa 29:6; compare Isa 30:30); and it is doubtless to this prediction that the prophet refers here. God would come forth with the voice of indignation, and would scatter the combined armies of the Assyrian.
The people fled - The people in the army of the Assyrian. A large part of them Were slain by the angel of the Lord in a single night, but a portion of them with Sennacherib escaped and fled to their own land (Isa 37:36-37.
At the lifting up of thyself - Of Yahweh; as when one rouses himself to strike.
The nations - The army of Sennacherib was doubtless made up of levies from the nations that had been subdued, and that composed the Assyrian empire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: Isa 10:13, Isa 10:14, Isa 10:32-34, Isa 17:12-14, Isa 37:11-18, Isa 37:29-36; Psa 46:6
Carl Friedrich Keil and Franz Delitzsch
33:3
While the prophet is praying thus, he already sees the answer. "At the sound of a noise peoples pass away; at Thy rising nations are scattered. And your booty is swept away as a swarm of locusts sweeps away; as beetles run, they run upon it." The indeterminate hâmōn, which produces for that very reason the impression of something mysterious and terrible, is at once explained. The noise comes from Jehovah, who is raising Himself judicially above Assyria, and thunders as a judge. Then the hostile army runs away (נפצוּ = נפצּוּ, from the niphal נפץ, 1Kings 13:11, from פּץ = נפוץ, from פּוּץ); and your booty (the address returns to Assyria) is swept away, just as when a swarm of locusts settles on a field, it soon eats it utterly away. Jerome, Cappellus, and others follow the Septuagint rendering, ὃν τρόπον ἐάν τις συναγάγη ἀκρίδας. The figure is quite as appropriate, but the article in hechâsı̄l makes the other view the more natural one; and Is 33:4 places this beyond all doubt. Shâqaq, from which the participle shōqēq and the substantive masshâq are derived, is sued here, as in Joel 2:9, to signify a busy running hither and thither (discursitare). The syntactic use of shōqēq is the same as that of קרא (they call) in Is 21:11, and sōphedı̄m (they smite) in Is 32:12. The inhabitants of Jerusalem swarm in the enemy's camp like beetles; they are all in motion, and carry off what they can.
Geneva 1599
33:3 At the noise of the tumult the (f) people fled; at the (g) lifting up of thyself the nations were scattered.
(f) That is, the Assyrians fled before the army of the Chaldeans, or the Chaldeans for fear of the Medes and Persians.
(g) When you, O Lord, lifted up your arm to punish your enemies.
John Gill
33:3 At the noise of the tumult the people fled,.... The Vulgate Latin Version renders it, "at the voice of the angel"; and Jerom reports it as the opinion of the Jews, that it was Gabriel; and many interpret the words either of the noise the angel made in the air, or was made in the Assyrian camp, when the angel descended, and smote such a vast number of them, at which the remnant, being frightened, fled, 4Kings 19:35 but either this is to be understood as expressing what had been done in time past, and therefore the church took encouragement that it might and would be so again; or as a continuance of her prayer, thus, "at the noise of the tumult", or multitude (t), "let the people flee" (u); or as a prediction, "they shall flee" (w); that is, at the noise of the multitude of saints, the faithful, called, and chosen armies of heaven, that follow Christ on white horses, and clothed in white; when he shall go forth to battle with the kings of the earth, beast, and false prophet, let the people under them flee, or they shall flee, and not be able to stand before so puissant a General, and so powerful an army; see Rev_ 17:14,
at the lifting up of thyself, the nations were scattered; so it has been in times past, when the Lord has lifted up himself, and appeared on behalf of his people, and has exerted himself, and displayed his power; and so it will be again; or so let it be: "let the nations be scattered"; the antichristian nations, as they will be, when the Lord shall lift up his hand, and pour out the vials of his wrath upon them.
(t) "a voce multitudinis", Pagninus; "a voce turbae", Montanus, Cocceius. (u) Fugiant, so some in Gataker. (w) Profugient, Piscator.
John Wesley
33:3 The noise - Which the angel shall make in destroying the army. The people - Those of the army, who escaped that stroke. The nations - The people of divers nations, which made up this army.
Robert Jamieson, A. R. Fausset and David Brown
33:3 the tumult--the approach of Jehovah is likened to an advancing thunderstorm (Is 29:6; Is 30:27), which is His voice (Rev_ 1:15), causing the people to "flee."
nation--the Assyrian levies.
33:433:4: Եւ արդ ժողովեսցի կապուտն ձեր մեծի՛ եւ փոքու. որպէս ոք զի ժողովեսցէ զմարա՛խ իբրեւ ՚ի գբոյ, ա՛յնպէս այպն առնիցեն զձեզ[9951]։ [9951] Օրինակ մի. Ժողովիցէ զմարախ իբրեւ ՚ի գուբ։
4 Ահա ձեր մեծ ու փոքրի կողոպուտը պիտի հաւաքուի այնպէս, ինչպէս մէկը, որ մորեխ է հաւաքում փոսից. այդպէս էլ ծաղրելու են ձեզ:
4 Ձեր աւարը թրթուրին հաւաքուելուն պէս պիտի հաւաքեն. Անոր վրայ՝ մարախներուն ցատկելուն պէս պիտի ցատկեն։
[478]Եւ արդ ժողովեսցի կապուտն ձեր մեծի եւ փոքու, որպէս ոք զի ժողովեսցէ զմարախ իբրեւ ի գբոյ, այնպէս այպն առնիցեն զձեզ:

33:4: Եւ արդ ժողովեսցի կապուտն ձեր մեծի՛ եւ փոքու. որպէս ոք զի ժողովեսցէ զմարա՛խ իբրեւ ՚ի գբոյ, ա՛յնպէս այպն առնիցեն զձեզ[9951]։
[9951] Օրինակ մի. Ժողովիցէ զմարախ իբրեւ ՚ի գուբ։
4 Ահա ձեր մեծ ու փոքրի կողոպուտը պիտի հաւաքուի այնպէս, ինչպէս մէկը, որ մորեխ է հաւաքում փոսից. այդպէս էլ ծաղրելու են ձեզ:
4 Ձեր աւարը թրթուրին հաւաքուելուն պէս պիտի հաւաքեն. Անոր վրայ՝ մարախներուն ցատկելուն պէս պիտի ցատկեն։
zohrab-1805▾ eastern-1994▾ western am▾
33:433:4 и будут собирать добычу вашу, как собирает гусеница; бросятся на нее, как бросается саранча.
33:4 νῦν νυν now; present δὲ δε though; while συναχθήσεται συναγω gather τὰ ο the σκῦλα σκυλον spoil ὑμῶν υμων your μικροῦ μικρος little; small καὶ και and; even μεγάλου μεγας great; loud ὃν ος who; what τρόπον τροπος manner; by means ἐάν εαν and if; unless τις τις anyone; someone συναγάγῃ συναγω gather ἀκρίδας ακρις locust; grasshopper οὕτως ουτως so; this way ἐμπαίξουσιν εμπαιζω belittle ὑμῖν υμιν you
33:4 וְ wᵊ וְ and אֻסַּ֣ף ʔussˈaf אסף gather שְׁלַלְכֶ֔ם šᵊlalᵊḵˈem שָׁלָל plunder אֹ֖סֶף ʔˌōsef אֹסֶף gathering הֶֽ hˈe הַ the חָסִ֑יל ḥāsˈîl חָסִיל cockroach כְּ kᵊ כְּ as מַשַּׁ֥ק maššˌaq מַשָּׁק rushing גֵּבִ֖ים gēvˌîm גֵּבָה swarm שֹׁוקֵ֥ק šôqˌēq שׁקק rush בֹּֽו׃ bˈô בְּ in
33:4. et congregabuntur spolia vestra sicut colligitur brucus velut cum fossae plenae fuerint de eoAnd your spoils shall be gathered together as the locusts are gathered, as when the ditches are full of them.
4. And your spoil shall be gathered as the caterpiller gathereth: as locusts leap shall they leap upon it.
33:4. And your spoils will be gathered together, just as the locusts are collected when the ditches have become filled with them.
33:4. And your spoil shall be gathered [like] the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them.
And your spoil shall be gathered [like] the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them:

33:4 и будут собирать добычу вашу, как собирает гусеница; бросятся на нее, как бросается саранча.
33:4
νῦν νυν now; present
δὲ δε though; while
συναχθήσεται συναγω gather
τὰ ο the
σκῦλα σκυλον spoil
ὑμῶν υμων your
μικροῦ μικρος little; small
καὶ και and; even
μεγάλου μεγας great; loud
ὃν ος who; what
τρόπον τροπος manner; by means
ἐάν εαν and if; unless
τις τις anyone; someone
συναγάγῃ συναγω gather
ἀκρίδας ακρις locust; grasshopper
οὕτως ουτως so; this way
ἐμπαίξουσιν εμπαιζω belittle
ὑμῖν υμιν you
33:4
וְ wᵊ וְ and
אֻסַּ֣ף ʔussˈaf אסף gather
שְׁלַלְכֶ֔ם šᵊlalᵊḵˈem שָׁלָל plunder
אֹ֖סֶף ʔˌōsef אֹסֶף gathering
הֶֽ hˈe הַ the
חָסִ֑יל ḥāsˈîl חָסִיל cockroach
כְּ kᵊ כְּ as
מַשַּׁ֥ק maššˌaq מַשָּׁק rushing
גֵּבִ֖ים gēvˌîm גֵּבָה swarm
שֹׁוקֵ֥ק šôqˌēq שׁקק rush
בֹּֽו׃ bˈô בְּ in
33:4. et congregabuntur spolia vestra sicut colligitur brucus velut cum fossae plenae fuerint de eo
And your spoils shall be gathered together as the locusts are gathered, as when the ditches are full of them.
4. And your spoil shall be gathered as the caterpiller gathereth: as locusts leap shall they leap upon it.
33:4. And your spoils will be gathered together, just as the locusts are collected when the ditches have become filled with them.
33:4. And your spoil shall be gathered [like] the gathering of the caterpiller: as the running to and fro of locusts shall he run upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:4: And your spoil - The booty that the Assyrian army bad gathered in their march toward Jerusalem, and which would now be left by them to be collected by the Jews.
Shall be gathered like the gathering of the caterpillar - The grammatical construction here is such that this may admit of two interpretations. It may either mean, as the caterpillar or the locust is gathered; or it may mean, as the caterpillar gathers its spoil. It often occurred that in countries where the locust was an article of food, they were scraped together in large quantities, and thrown into ditches, or into reservoirs, and retained to be eaten. This is the custom in some parts of Africa. But the meaning here is, undoubtedly, that the plunder of the Assyrian army would be collected by the Jews, as the locust gathered its food. The sense is, that as locusts spread themselves out over a land, as they go to and fro without rule and without molestation, gathering whatever is in their way, and consuming everything, so the Jews in great numbers, and without regular military array, would run to and fro collecting the spoils of the Assyrian army. In a country where such devastation was made by the caterpillar and locust as in Palestine, this was a very striking figure. The word rendered 'caterpillar' here חסיל châ seyl from חסל châ sal to cut off, consume), properly denotes the devourer, and is applied usually to a species of locust. So it is understood here by most of the versions. The Septuagint renders it, 'As if one were gathering locusts, so will they insult you.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: your spoil: Isa 33:23; Kg2 7:15, Kg2 7:16; Ch2 14:13, Ch2 20:25
the running: Joe 2:9, Joe 2:25
Geneva 1599
33:4 And your spoil shall be gathered [like] the gathering of the (h) caterpiller: as the running to and fro of locusts shall (i) he run upon them.
(h) You who as caterpillars destroyed with your number the whole world, will have no strength to resist your enemies the Chaldeans: but will be gathered on a heap and destroyed.
(i) Meaning, the Medes and Persians against the Chaldeans.
John Gill
33:4 And your spoil shall be gathered like the gathering of the caterpillar,.... This is the answer of the Lord to the prayer of his church, signifying that their enemies should flee, be scattered, and perish, and that they should be victorious, and enjoy the spoils of them; which they should gather as easily as the caterpillar or locust, as some render it, gathers and consumes herbs, and every green thing; or as easily as they are gathered, and laid on heaps, being weak and unable to defend themselves: most understand it of the Jews going into the camp of the Assyrians, after the destruction of them by the angel, and gathering their spoil. The Targum is,
"and the house of Israel shall gather the substance of the people, their enemies, as they gather a locust:''
the antichristian locusts or caterpillars are here meant, whose substance shall fall into the hands of the followers of Christ, when they shall have got the victory of them; this is the flesh of the whore, her worldly substance, which the kings of the earth, the Christian kings, shall eat or enjoy, Rev_ 17:16,
as the running to and fro of locusts shall he run upon them: or "upon it"; the spoil; as these locusts, of which see Rev_ 9:3 run to and fro, and pillaged them in times past, as the creatures, to whom they are compared, run to and fro and destroy the fruits of the earth, so now everyone of the followers of Christ shall run and seize upon the spoil of the antichristian states.
John Wesley
33:4 Your spoil - That treasure which you have raked together, by spoiling divers people. Gathered - By the Jews at Jerusalem, when you flee away. Like the caterpillar - As caterpillars gather and devour the fruits of the earth. As locusts - As locusts, especially when they are armed by commission from God, come with great force, and run hither and thither.
Robert Jamieson, A. R. Fausset and David Brown
33:4 The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it.
caterpillar--rather, "the wingless locust"; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (Is 32:10).
running to and fro--namely, in gathering harvest fruits.
he--rather, "they."
them--rather, "it," that is, the prey.
33:533:5: Սո՛ւրբ է Տէր Աստուած մեր որ բնակեալն է ՚ի բարձունս. լցա՛ւ Սիոն իրաւամբք եւ արդարութեամբ։
5 Սուրբ է մեր Տէր Աստուածը, որ բարձունքներում է բնակւում, որի շնորհիւ Սիոնն իրաւունքով ու արդարութեամբ է լցուել:
5 Տէրը բարձրացած է, վասն զի բարձրերը կը բնակի։Սիօնը իրաւունքով ու արդարութիւնով լեցուց։
Սուրբ է Տէր Աստուած մեր որ բնակեալն է ի բարձունս. լցաւ Սիոն իրաւամբք եւ արդարութեամբ:

33:5: Սո՛ւրբ է Տէր Աստուած մեր որ բնակեալն է ՚ի բարձունս. լցա՛ւ Սիոն իրաւամբք եւ արդարութեամբ։
5 Սուրբ է մեր Տէր Աստուածը, որ բարձունքներում է բնակւում, որի շնորհիւ Սիոնն իրաւունքով ու արդարութեամբ է լցուել:
5 Տէրը բարձրացած է, վասն զի բարձրերը կը բնակի։Սիօնը իրաւունքով ու արդարութիւնով լեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
33:533:5 Высок Господь, живущий в вышних; Он наполнит Сион судом и правдою.
33:5 ἅγιος αγιος holy ὁ ο the θεὸς θεος God ὁ ο the κατοικῶν κατοικεω settle ἐν εν in ὑψηλοῖς υψηλος high; lofty ἐνεπλήσθη εμπιπλημι fill in; fill up Σιων σιων Siōn; Sion κρίσεως κρισις decision; judgment καὶ και and; even δικαιοσύνης δικαιοσυνη rightness; right standing
33:5 נִשְׂגָּ֣ב niśgˈāv שׂגב be high יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that שֹׁכֵ֖ן šōḵˌēn שׁכן dwell מָרֹ֑ום mārˈôm מָרֹום high place מִלֵּ֣א millˈē מלא be full צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
33:5. magnificatus est Dominus quoniam habitavit in excelso implevit Sion iudicio et iustitiaThe Lord is magnified, for he hath dwelt on high: he hath filled Sion with judgment and justice.
5. The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
33:5. The Lord has been magnified, because he has lived on high. He has filled Zion with judgment and justice.
33:5. The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness:

33:5 Высок Господь, живущий в вышних; Он наполнит Сион судом и правдою.
33:5
ἅγιος αγιος holy
ο the
θεὸς θεος God
ο the
κατοικῶν κατοικεω settle
ἐν εν in
ὑψηλοῖς υψηλος high; lofty
ἐνεπλήσθη εμπιπλημι fill in; fill up
Σιων σιων Siōn; Sion
κρίσεως κρισις decision; judgment
καὶ και and; even
δικαιοσύνης δικαιοσυνη rightness; right standing
33:5
נִשְׂגָּ֣ב niśgˈāv שׂגב be high
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
שֹׁכֵ֖ן šōḵˌēn שׁכן dwell
מָרֹ֑ום mārˈôm מָרֹום high place
מִלֵּ֣א millˈē מלא be full
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
33:5. magnificatus est Dominus quoniam habitavit in excelso implevit Sion iudicio et iustitia
The Lord is magnified, for he hath dwelt on high: he hath filled Sion with judgment and justice.
33:5. The Lord has been magnified, because he has lived on high. He has filled Zion with judgment and justice.
33:5. The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:5: The Lord is exalted - (compare Psa 97:9). The prophet here introduces a chorus of the Jews, celebrating the praises of God for delivering them from the Assyrian.
He hath filled Zion with judgment - That is, the effect of his destroying his enemies will be to fill Jerusalem with Rev_erence for his name. The deliverance would be so signal, and the manifestation of the divine mercy so great, that the effect would be that the nation would turn to God, and acknowledge his gracious interposition (see Isa 30:22-26, Isa 30:29; Isa 31:6; Isa 32:15-18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: The Lord: Isa 33:10, Isa 2:11, Isa 2:17, Isa 12:4, Isa 37:20; Exo 9:16, Exo 9:17, Exo 15:1, Exo 15:6, Exo 18:11; Job 40:9-14; Psa 21:11-13, Psa 46:9, Psa 46:10, Psa 97:8, Psa 97:9, Psa 115:1, Psa 115:2, Psa 118:16; Dan 4:37; Rom 3:26; Rev 19:2-6
he dwelleth: Isa 57:15, Isa 66:1; Psa 113:5, Psa 113:6, Psa 123:1; Eph 1:20, Eph 1:21
he hath: Isa 1:26, Isa 1:27, Isa 4:2-4, Isa 32:1, Isa 32:15-18, Isa 52:1, Isa 54:11-14, Isa 60:21, Isa 61:3, Isa 61:11, Isa 62:1; Ch2 31:20, Ch2 31:21; Rom 11:26
Carl Friedrich Keil and Franz Delitzsch
33:5
The prophet sees this as he prays, and now feasts himself on the consequences of this victory of Jehovah, prophesying in Is 33:5, Is 33:6 : "Jehovah is exalted; for, dwelling on high, He has filled Zion with justice and righteousness. And there will be security of thy times, riches of salvation, of wisdom, and knowledge. Fear of Jehovah is then the treasure of Judah." Exalted: for though highly exalted in Himself, He has performed an act of justice and righteousness, with the sight and remembrance of which Zion is filled as with an overflowing rich supply of instruction and praise. A new time has dawned for the people of Judah. The prophet addresses them in Is 33:6; for there is nothing to warrant us in regarding the words as addressed to Hezekiah. To the times succeeding this great achievement there would belong 'emūnâh, i.e., (durability (Ex 17:12) - a uniform and therefore trustworthy state of things (compare Is 39:8, "peace and truth"). Secondly, there would also belong to them חסן, a rich store of salvation, wisdom, and knowledge (compare the verb in Is 23:18). We regard these three ideas as all connected with chōsen. The prophet makes a certain advance towards the unfolding of the seven gifts in Is 11:2, which are implied in "salvation;" but he hurries at once to the lowest of them, which forms the groundwork of all the rest, when he says, thirdly, that the fear of Jehovah will be the people's treasure. The construct form, chokhmath, instead of chokhmâh, is a favourite one, which Isaiah employs, even apart from the genitive relation of the words, for the purpose of securing a closer connection, as Is 35:2; Is 51:21 (compare pârash in Ezek 26:10), clearly show. In the case before us, it has the further advantage of consonance in the closing sound.
John Gill
33:5 The Lord is exalted,.... These are the words of the church, or of true believers, setting the praise and glory of God, on account of the victory and spoil of their enemies; by which the Lord is exalted, magnified, and honoured, as he will be in the hearts and mouths of his people when these times shall come; see Rev_ 11:15 this will be true of Christ, and indeed this will be the time when he, and he alone, shall be exalted, Is 2:17,
for he dwelleth on high; in the highest heaven, and is above his greatest enemies, and can, and will, pour down his wrath and vengeance on them:
he hath filled Zion with judgment and righteousness; the church of God, where Christ her King will reign in righteousness, and when all the administrations of his kingly power and government will appear to be just and true; where his word shall be faithfully preached, and his ordinances duly administered; and when all his subjects and people shall be righteous, and live soberly and righteously. The Targum is,
"with those that do true judgment and righteousness.''
John Wesley
33:5 Exalted - By the destruction of so potent an army; and by the defence of this people.
33:633:6: Օրինօք մատնեսցին, եւ գանձուք եղիցի փրկութիւնն մեր. եհաս իմաստութիւն եւ հանճար եւ աստուածպաշտութիւն Տեառն. այս են գանձք արդարութեան[9952]։ [9952] Ոմանք. Եւ գանձիւք եղիցի։ Ոսկան. Այսոքիկ են գանձք։
6 Նրանք իրաւացիօրէն պարտութեան մատնուեցին, իսկ մեր փրկութիւնը պիտի լինի մեր գանձերի շնորհիւ: Մեզ հասան Տիրոջ իմաստութիւնը, հանճարը եւ աստուածպաշտութիւնը. ահա դրանք են արդարութեան գանձերը[24]:[24] 24. Եբրայերէնում՝ Այն ժամանակ հեթանոսներն օրէնքի ձեռքը պիտի մատնուեն, իսկ մենք մեր գանձերով պիտի փրկուենք. իմաստութիւնը, գիտութիւնը եւ աստուածպաշտութիւնը պիտի լինեն այն գանձերը, որոնցով պիտի արդարանանք:
6 Քու ժամանակներուդ հաստատութիւնը Ու փրկութեանդ զօրութիւնը իմաստութիւն ու գիտութիւն պիտի ըլլայ։Տէրոջը վախը անոր գանձն է։
Օրինօք մատնեսցին, եւ գանձուք եղիցի փրկութիւնն մեր. եհաս իմաստութիւն եւ հանճար եւ աստուածպաշտութիւն Տեառն. այս են գանձք արդարութեան:

33:6: Օրինօք մատնեսցին, եւ գանձուք եղիցի փրկութիւնն մեր. եհաս իմաստութիւն եւ հանճար եւ աստուածպաշտութիւն Տեառն. այս են գանձք արդարութեան[9952]։
[9952] Ոմանք. Եւ գանձիւք եղիցի։ Ոսկան. Այսոքիկ են գանձք։
6 Նրանք իրաւացիօրէն պարտութեան մատնուեցին, իսկ մեր փրկութիւնը պիտի լինի մեր գանձերի շնորհիւ: Մեզ հասան Տիրոջ իմաստութիւնը, հանճարը եւ աստուածպաշտութիւնը. ահա դրանք են արդարութեան գանձերը[24]:
[24] 24. Եբրայերէնում՝ Այն ժամանակ հեթանոսներն օրէնքի ձեռքը պիտի մատնուեն, իսկ մենք մեր գանձերով պիտի փրկուենք. իմաստութիւնը, գիտութիւնը եւ աստուածպաշտութիւնը պիտի լինեն այն գանձերը, որոնցով պիտի արդարանանք:
6 Քու ժամանակներուդ հաստատութիւնը Ու փրկութեանդ զօրութիւնը իմաստութիւն ու գիտութիւն պիտի ըլլայ։Տէրոջը վախը անոր գանձն է։
zohrab-1805▾ eastern-1994▾ western am▾
33:633:6 И настанут безопасные времена твои, изобилие спасения, мудрости и в{е}дения; страх Господень будет сокровищем твоим.
33:6 ἐν εν in νόμῳ νομος.1 law παραδοθήσονται παραδιδωμι betray; give over ἐν εν in θησαυροῖς θησαυρος treasure ἡ ο the σωτηρία σωτηρια safety ἡμῶν ημων our ἐκεῖ εκει there σοφία σοφια wisdom καὶ και and; even ἐπιστήμη επιστημη and; even εὐσέβεια ευσεβεια reverence πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master οὗτοί ουτος this; he εἰσιν ειμι be θησαυροὶ θησαυρος treasure δικαιοσύνης δικαιοσυνη rightness; right standing
33:6 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אֱמוּנַ֣ת ʔᵉmûnˈaṯ אֱמוּנָה steadiness עִתֶּ֔יךָ ʕittˈeʸḵā עֵת time חֹ֥סֶן ḥˌōsen חֹסֶן store יְשׁוּעֹ֖ת yᵊšûʕˌōṯ יְשׁוּעָה salvation חָכְמַ֣ת ḥoḵmˈaṯ חָכְמָה wisdom וָ wā וְ and דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הִ֥יא hˌî הִיא she אֹוצָרֹֽו׃ ס ʔôṣārˈô . s אֹוצָר supply
33:6. et erit fides in temporibus tuis divitiae salutis sapientia et scientia timor Domini ipse thesaurus eiusAnd there shall be faith in thy times: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure.
6. And there shall be stability in thy times, abundance of salvation, wisdom and knowledge: the fear of the LORD is his treasure.
33:6. And there will be faith in your times: the riches of salvation, wisdom and knowledge. For the fear of the Lord is his treasure.
33:6. And wisdom and knowledge shall be the stability of thy times, [and] strength of salvation: the fear of the LORD [is] his treasure.
And wisdom and knowledge shall be the stability of thy times, [and] strength of salvation: the fear of the LORD [is] his treasure:

33:6 И настанут безопасные времена твои, изобилие спасения, мудрости и в{е}дения; страх Господень будет сокровищем твоим.
33:6
ἐν εν in
νόμῳ νομος.1 law
παραδοθήσονται παραδιδωμι betray; give over
ἐν εν in
θησαυροῖς θησαυρος treasure
ο the
σωτηρία σωτηρια safety
ἡμῶν ημων our
ἐκεῖ εκει there
σοφία σοφια wisdom
καὶ και and; even
ἐπιστήμη επιστημη and; even
εὐσέβεια ευσεβεια reverence
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
οὗτοί ουτος this; he
εἰσιν ειμι be
θησαυροὶ θησαυρος treasure
δικαιοσύνης δικαιοσυνη rightness; right standing
33:6
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
אֱמוּנַ֣ת ʔᵉmûnˈaṯ אֱמוּנָה steadiness
עִתֶּ֔יךָ ʕittˈeʸḵā עֵת time
חֹ֥סֶן ḥˌōsen חֹסֶן store
יְשׁוּעֹ֖ת yᵊšûʕˌōṯ יְשׁוּעָה salvation
חָכְמַ֣ת ḥoḵmˈaṯ חָכְמָה wisdom
וָ וְ and
דָ֑עַת ḏˈāʕaṯ דַּעַת knowledge
יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הִ֥יא hˌî הִיא she
אֹוצָרֹֽו׃ ס ʔôṣārˈô . s אֹוצָר supply
33:6. et erit fides in temporibus tuis divitiae salutis sapientia et scientia timor Domini ipse thesaurus eius
And there shall be faith in thy times: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure.
33:6. And there will be faith in your times: the riches of salvation, wisdom and knowledge. For the fear of the Lord is his treasure.
33:6. And wisdom and knowledge shall be the stability of thy times, [and] strength of salvation: the fear of the LORD [is] his treasure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:6: His treasure "Thy treasure" - Ὁ θησαυρος σου, Sym. He had in his copy אצרך otsarcha, "thy treasure, "not אצרו otsaro, "his treasure."
Albert Barnes: Notes on the Bible - 1834
33:6: And wisdom and knowledge shall be - This verse contains evidently an address to Hezekiah, and asserts that his reign would be characterized by the pRev_alence of piety and knowledge. This chapter abounds in sudden transitions; and it accords with its general character that when Yahweh had been addressed Isa 33:5, there should then be a direct address to Hezekiah.
The stability - This word denotes firmness, steadiness, constancy; and means that in his times knowledge and the fear of the Lord would be settled on a firm foundation. The whole history of the virtuous reign of Hezekiah shows that this was fulfilled (see 2 Kings 18)
And strength of salvation - Or saving strength; that is, mighty or distinguished salvation. Thy times shah be distinguished for great reforms, and for the pRev_alence of the doctrines of salvation.
The fear of the Lord is his treasure - The principal riches of Hezekiah. His reign shall not be distinguished for wars and conquests, for commercial enterprise, or for external splendor, but for the pRev_alence of piety, and the fear of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:6: wisdom: Isa 11:2-5, Isa 38:5, Isa 38:6; Ch2 32:27-29; Psa 45:4; Pro 14:27, Pro 24:3-7, Pro 28:2, Pro 28:15, Pro 28:16; Pro 29:4; Ecc 7:12, Ecc 7:19, Ecc 9:14-18; Jer 22:15-17
strength: Psa 27:1, Psa 27:2, Psa 28:8, Psa 140:7
salvation: Heb. salvations
fear: Ch2 32:20, Ch2 32:21; Psa 112:1-3; Pro 15:16, Pro 19:23; Mat 6:33; Co2 6:10; Ti1 4:8, Ti1 6:6
Geneva 1599
33:6 And wisdom and knowledge shall be the stability of (k) thy times, [and] strength of salvation: the fear of the LORD [is] his treasure.
(k) That is, in the days of Hezekiah.
John Gill
33:6 And wisdom and knowledge shall be the stability of thy times,.... Some take these words to be directed to Hezekiah; but rather they are an apostrophe to the Messiah, and respect the later times of Christ, when many shall run to and fro, and the knowledge of him shall be increased, and the earth shall be covered with it, as the waters cover the sea; and which, as it will make these times comfortable and pleasant, so firm, durable, and lasting: or else they are the words of believers in those times, addressed to Zion the church, before spoken of, observing the great increase of spiritual wisdom and knowledge after the destruction of antichrist; by means of which there would be settled times of peace, joy, and comfort to the church:
and strength of salvation; or "salvations" (x); or strong and lasting salvations; eternal salvation by Jesus Christ, and complete salvation from antichrist, and from every other enemy; which, together with spiritual wisdom, and experimental knowledge of Christ, and his Gospel, will be the stability of those happy times, which will make the spiritual reign of Christ. The whole may be rendered, according to the accents (y), and "he" (that is, the Lord, before spoken of) "shall be the stability of thy times; the strength of salvations shall be wisdom and knowledge":
the fear of the Lord is his treasure; either Hezekiah's, as some, who esteemed the fear of the Lord above all his treasure; and was more zealous in settling and establishing the true worship of God than in amassing treasures to himself: or rather the Lord's treasure, from which he receives a tribute of honour, of more value than the greatest treasure: or, best of all, the church's treasure, and every true believer's; this being the beginning of wisdom, or true grace, the best of riches, and which secures the saints' final perseverance to glory, the better and more enduring substance.
(x) "fortitudo salutum", Pagninus, Montanus; "rebur ominis, vel multiplicis salutis", Junius & Tremellius, Piscator. (y) Vid. Reinbeck de Accent. Heb. p. 405.
John Wesley
33:6 Thy times - He turns his speech to Hezekiah. Thy throne shall be established upon the sure foundations of wisdom and justice. And strength - Thy strong salvation. The fear - Thy chief treasure is in promoting the fear and worship of God.
Robert Jamieson, A. R. Fausset and David Brown
33:6 wisdom--sacred; that is, piety.
thy--Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry.
treasure--Not so much material wealth as piety shall constitute the riches of the nation (Prov 10:22; Prov 15:16).
33:733:7: Ահաւադիկ յահէդ ձերմէ երկիցեն. յորոց երկնչէիքն՝ երկիցե՛ն ՚ի ձէնջ. հրեշտա՛կս արձակեսցեն որ լայցեն դառնապէս՝ եւ խնդրեսցեն զխաղաղութիւն[9953]. [9953] Ոմանք. Յահէ ձերմէ նոքա երկիցեն... հրեշտակք արձակեսցին... եւ խնդրիցեն։
7 Ահաւասիկ նրանք սարսափում են ձեր ահից. ումից որ վախենում էիք, իրե՛նք են ձեզնից վախենում. պատգամաւորներ են ուղարկում, որպէսզի դառնօրէն լաց լինելով՝ խաղաղութիւն աղերսեն:
7 Ահա անոնց քաջերը դուրսը կ’աղաղակեն. Խաղաղութեան դեսպանները դառնապէս կու լան։
Ահաւադիկ յահէդ ձերմէ երկիցեն, յորոց երկնչէիքն` երկիցեն ի ձէնջ. հրեշտակս արձակեսցեն որ լայցեն դառնապէս` եւ խնդրեսցեն զխաղաղութիւն:

33:7: Ահաւադիկ յահէդ ձերմէ երկիցեն. յորոց երկնչէիքն՝ երկիցե՛ն ՚ի ձէնջ. հրեշտա՛կս արձակեսցեն որ լայցեն դառնապէս՝ եւ խնդրեսցեն զխաղաղութիւն[9953].
[9953] Ոմանք. Յահէ ձերմէ նոքա երկիցեն... հրեշտակք արձակեսցին... եւ խնդրիցեն։
7 Ահաւասիկ նրանք սարսափում են ձեր ահից. ումից որ վախենում էիք, իրե՛նք են ձեզնից վախենում. պատգամաւորներ են ուղարկում, որպէսզի դառնօրէն լաց լինելով՝ խաղաղութիւն աղերսեն:
7 Ահա անոնց քաջերը դուրսը կ’աղաղակեն. Խաղաղութեան դեսպանները դառնապէս կու լան։
zohrab-1805▾ eastern-1994▾ western am▾
33:733:7 Вот, сильные их кричат на улицах; послы для мира горько плачут.
33:7 ἰδοὺ ιδου see!; here I am δὴ δη in fact ἐν εν in τῷ ο the φόβῳ φοβος fear; awe ὑμῶν υμων your αὐτοὶ αυτος he; him φοβηθήσονται φοβεω afraid; fear οὓς ος who; what ἐφοβεῖσθε φοβεω afraid; fear φοβηθήσονται φοβεω afraid; fear ἀφ᾿ απο from; away ὑμῶν υμων your ἄγγελοι αγγελος messenger γὰρ γαρ for ἀποσταλήσονται αποστελλω send off / away ἀξιοῦντες αξιοω deem worthy; consider worthwhile εἰρήνην ειρηνη peace πικρῶς πικρως bitterly κλαίοντες κλαιω weep; cry παρακαλοῦντες παρακαλεω counsel; appeal to εἰρήνην ειρηνη peace
33:7 הֵ֚ן ˈhēn הֵן behold אֶרְאֶלָּ֔ם ʔerʔellˈām אַרְאֵל [uncertain] צָעֲק֖וּ ṣāʕᵃqˌû צעק cry חֻ֑צָה ḥˈuṣā חוּץ outside מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger שָׁלֹ֔ום šālˈôm שָׁלֹום peace מַ֖ר mˌar מַר bitter יִבְכָּיֽוּן׃ yivkāyˈûn בכה weep
33:7. ecce videntes clamabunt foris angeli pacis amare flebuntBehold they that see shall cry without, the angels of peace shall weep bitterly.
7. Behold, their valiant ones cry without: the ambassadors of peace weep bitterly.
33:7. Behold, outside, those who see will cry out. The Angels of peace will weep bitterly.
33:7. Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly:

33:7 Вот, сильные их кричат на улицах; послы для мира горько плачут.
33:7
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἐν εν in
τῷ ο the
φόβῳ φοβος fear; awe
ὑμῶν υμων your
αὐτοὶ αυτος he; him
φοβηθήσονται φοβεω afraid; fear
οὓς ος who; what
ἐφοβεῖσθε φοβεω afraid; fear
φοβηθήσονται φοβεω afraid; fear
ἀφ᾿ απο from; away
ὑμῶν υμων your
ἄγγελοι αγγελος messenger
γὰρ γαρ for
ἀποσταλήσονται αποστελλω send off / away
ἀξιοῦντες αξιοω deem worthy; consider worthwhile
εἰρήνην ειρηνη peace
πικρῶς πικρως bitterly
κλαίοντες κλαιω weep; cry
παρακαλοῦντες παρακαλεω counsel; appeal to
εἰρήνην ειρηνη peace
33:7
הֵ֚ן ˈhēn הֵן behold
אֶרְאֶלָּ֔ם ʔerʔellˈām אַרְאֵל [uncertain]
צָעֲק֖וּ ṣāʕᵃqˌû צעק cry
חֻ֑צָה ḥˈuṣā חוּץ outside
מַלְאֲכֵ֣י malʔᵃḵˈê מַלְאָךְ messenger
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
מַ֖ר mˌar מַר bitter
יִבְכָּיֽוּן׃ yivkāyˈûn בכה weep
33:7. ecce videntes clamabunt foris angeli pacis amare flebunt
Behold they that see shall cry without, the angels of peace shall weep bitterly.
33:7. Behold, outside, those who see will cry out. The Angels of peace will weep bitterly.
33:7. Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Настоящее положение Иудеи, однако, крайне бедственно.

Сильные их - по-евр. arielim, т. е. жители Ариила или Иерусалима (29:1), которые стояли теперь на улицах и громко кричали от страха под влиянием дошедших до них слухов о начальстве ассирийцев.

Послы для мира, т. е. иудейские послы, пришедшие с грустными вестями от царя ассирийского (ср. 15:4).

Плачут - конечно, о том, что их миссия не увенчалась успехом.

Ни во что ставит людей, т. е. царь ассирийский ни с чьими правами считаться не желает, и, кроме того, ему ничего не стоит ежедневно истреблять целые десятки неповинных людей.

Земля сетует... Пророк имеет здесь в виду опустошения, произведенные ассирийскими полчищами при их проходе чрез означенные здесь местности. Грубые завоеватели, конечно, не жалели ни вражеских лесов (Ливан и Кармил), ни плодоносных полей (Васан).

Сарон - долина, идущая по берегу Средиземного моря от Яффы до Кесарии, - которым ассирияне шли в Филистимскую землю, несомненно, весь был потоптан войсками.
Adam Clarke: Commentary on the Bible - 1831
33:7: Their valiant ones shall cry without "The mighty men raise a grievous cry" - Three MSS. read אראלים erelim, that is, lions of God, or strong lions. So they called valiant men heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. Part 1 lib. 3 cap. 1. "Mahomet, ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d'Assad Allah, qui signifie le lion de Dieu. "D'Herbelot, p. 427. And for חצה chatsah, the Syriac and Chaldee, read קשה kashah, whom I follow. The Chaldee, Syriac, Aquila, Symmachus, and Theodotion read אראה להם ereh lahem, or יראה yireh, with what meaning is not clear.
The word אראלם erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my old MS., translate it seers; and most of the Versions understand it in this way. None of the MSS. give us any help, but as we see above in Lowth.
Albert Barnes: Notes on the Bible - 1834
33:7: Behold - This verse introduces a new subject by a very sudden transition. It is designed, with the two following, to exhibit the desolation of the land on the invasion of Sennacherib, and the consternation that would pRev_ail. For this purpose, the prophet introduces Isa 33:7 the ambassadors who had been sent to sue for peace, as having sought it in vain, and as weeping now bitterly; he represents Isa 33:8 the desolation that abounded, and the fact that Sennacherib refused to come to any terms; and Isa 33:9 the extended desolations that had come upon the fairest portions of the land.
Their valiant ones - The 'valiant ones' of the Jews who had been sent to Sennacherib to obtain conditions of pence, or to enter into a negotiation with him to spare the city and the nation. The word which is rendered here 'valiant ones' (אראלם 'ere'elâ m) has given great perplexity to expositors. It occurs nowhere else in the Scriptures. The Septuagint renders the verse, 'With the dread of you shall they be terrified; they, of whom you have been afraid, will, for fear of you, raise a grievous cry.' Jerome renders it, 'Behold, they seeing, cry without,' as if the word was derived from ראה râ'â h, to see. The Chaldee renders it, 'And when it shall be Rev_ealed to them, the messengers of the people who went to announce peace, shall cry bitterly.' The Syriac, 'If he shall permit himself to be seen by them, they shall weep bitterly.' Symmachus and Theodotion render it, Ἰδοὺ ὀφθήσομαι αὐτοῖς Idou ophthē somai autois - 'Lo, I will appear to them.' So Aquila, Ὁραθήσομαι αὐτοῖς Horathē somai autois. Most or all the versions seem to have read it as if it were compounded of לם אראה 'ere'eh lm - 'I will appear to them.' But probably the word is formed from אראל 'ă re'el, the same as אריאל 'ă rı̂ y'ê l (Ariel), 'a hero' (see the note at Isa 29:1), and means "their hero" in a collective sense, or their heroes; that is, their men who were distinguished as military leaders, and who were sent to propose terms of peace with Sennacherib. The most honorable and valiant men would be selected, of course, for this purpose (compare the note at Isa 30:4), but they had made the effort to obtain peace in vain, and were returning with consternation and alarm.
Shall cry without - They would lift up their voice with weeping as they returned, and publicly proclaim with bitter lamentation that their efforts to obtain peace had failed.
The ambassadors of peace - When Sennacherib invaded fife land, and had advanced as far as to Lachish, Hezekiah sent messengers to him with a rich present, having stripped the temple of its gold, and sent him all the silver which was in his treasury, for the purpose of propitiating his favor, and of inducing him to return to his own land Kg2 18:14-16. But it was all in vain. Sennacherib sent his generals with a great host against Jerusalem, and was unmoved by all the treasures which Hezekiah had sent to him, and by his solicitations for peace Kg2 18:17. It was to the failure of this embassy that Isaiah refers in the passage before us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:7: valiant ones: or, messengers
the ambassadors: Isa 36:3, Isa 36:22; Kg2 18:18, Kg2 18:37, Kg2 19:1-3
Carl Friedrich Keil and Franz Delitzsch
33:7
The prophet has thus run through the whole train of thought with a few rapid strides, in accordance with the custom which we have already frequently noticed; and now he commences afresh, mourning over the present miserable condition of things, in psalm-like elegiac tones, and weeping with his weeping people. "Behold, their heroes weep without; the messengers of peace weep bitterly. Desolate are roads, disappeared are travellers; he has broken covenant, insulted cities, despised men. The land mourns, languishes; Lebanon stands ashamed, parched; the meadow of Sharon has become like a steppe, and Bashan and Carmel shake their leaves." אראלּם is probably chosen with some allusion to 'Ariel, the name of Jerusalem in chapter 29; but it has a totally different meaning. We have rendered it "heroes," because אראל is here synonymous with אראל in the Nibelung-like piece contained in 2Kings 23:20 and 1Chron 11:22. This 'ărı̄'ēl, which is here contracted into 'er'el (compare the biblical name 'Ar'ēlı̄ and the post-biblical name of the angels, 'Er'ellı̄m), is compounded of 'arı̄ (a lion) and ‛El (God), and therefore signifies "the lion of God," but in this sense, that El (God) gives to the idea of leonine courage merely the additional force of extraordinary or wonderful; and as a composite word, it contents itself with a singular, with a collective sense according to circumstances, without forming any plural at all. The dagesh is to be explained from the fact that the word (which tradition has erroneously regarded as a compound of להם אראה) is pointed in accordance with the form כּרמל (כרמלּו). The heroes intended by the prophet were the messengers sent to Sennacherib to treat with him for peace. They carried to him the amount of silver and gold which he had demanded as the condition of peace (4Kings 18:14). But Sennacherib broke the treaty, by demanding nothing less than the surrender of Jerusalem itself. Then the heroes of Jerusalem cried aloud, when they arrived at Jerusalem, and had to convey this message of disgrace and alarm to the king and nation; and bitterly weeping over such a breach of faith, such deception and disgrace, the embassy, which had been sent off, to the deep self-humiliation of Judah and themselves, returned to Jerusalem. Moreover, Sennacherib continued to storm the fortified places, in violation of his agreement (on mâ'as ‛arı̄m, see 4Kings 18:13). The land was more and more laid waste, the fields were trodden down; and the autumnal aspect of Lebanon, with its faded foliage, and of Bashan and Carmel, with their falling leaves, looked like shame and grief at the calamities of the land. It was in the autumn, therefore, that the prophet uttered these complaints; and the definition of the time given in his prophecy (Is 32:10) coincides with this. קמל is the pausal form for קמל, just as in other places an ē with the tone, which has sprung from i, easily passes into a in pause; the sharpening of the syllable being preferred to the lengthening of it, not only when the syllable which precedes the tone syllable is an open one, but sometimes even when it is closed (e.g., Judg 6:19, ויּגּשׁ). Instead of כּערבה we should read כּערבה (without the article), as certain codd. and early editions do.
(Note: We find the same in Zech 14:10, and כּערבים in Is 44:4, whereas we invariably have בּערבה (see Michlol, 45b), just as we always find בּאבנים, and on the other hand כּבנים.)
Isaiah having mourned in the tone of the Psalms, now comforts himself with the words of a psalm. Like David in Ps 12:6, he hears Jehovah speak. The measure of Asshur's iniquity is full; the hour of Judah's redemption is come; Jehovah has looked on long enough, as though sitting still (Is 18:4). Is 33:10 "Now will I arise, saith Jehovah, now exalt myself, now lift up myself." Three times does the prophet repeat the word ‛attâh (now), which is so significant a word with all the prophets, but more especially with Hosea and Isaiah, and which always fixes the boundary-line and turning-point between love and wrath, wrath and love. ארומם (in half pause for ארוממא is contracted from עתרומם (Ges. 54, 2, b). Jehovah would rise up from His throne, and show Himself in all His greatness to the enemies of Israel.
Geneva 1599
33:7 Behold, (l) their valiant ones shall cry outside: the (m) ambassadors of peace shall weep bitterly.
(l) Sent from Sennacherib.
(m) Whom they of Jerusalem sent to intreat of peace.
John Gill
33:7 Behold, their valiant ones shall cry without,.... Or, "in the street": this, and the two following verses Is 33:8, describe the sad and desolate condition of the people of God, before the above happy times take place; "their valiant ones", such who have been valiant for the truth on earth; or "their angels", as Aben Ezra, Kimchi, and Ben Melech interpret the word; these are the angels and pastors of the churches, the two witnesses that prophesy in sackcloth openly and publicly, and who will be slain, and their bodies lie unburied in the street of the great city, Rev_ 11:3,
the ambassadors of peace shall weep bitterly; most interpreters understand this of the ambassadors which Hezekiah sent to the king of Assyria to obtain peace, but could not succeed, on account of which they are said to weep bitterly; but the character of "ambassadors of peace" well agrees with the ministers of the Gospel, who are "ambassadors" in Christ's stead, and whose work it is to exhort men to "be reconciled to God", and to preach the Gospel of peace to sinful men; these now will "weep bitterly", when they are removed into corners, and are silenced, and not suffered to deliver their messages of peace, to the comfort of the Lord's people, and the glory of his name; which will be the case at the time of the slaying of the witnesses.
John Wesley
33:7 Behold - That the mercy promised might be duly magnified, he makes a lively representation of their great danger and distress. The ambassadors - Whom he shall send to beg peace of the Assyrian. Shall weep - Because they cannot obtain their desires.
Robert Jamieson, A. R. Fausset and David Brown
33:7 From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (4Kings 18:14, 4Kings 18:18, 4Kings 18:37). The highways deserted through fear, the cities insulted, the lands devastated.
cry-- (Is 15:4).
33:833:8: զի հատա՛ն ճանապարհք նոցա. հանդարտեա՛ց ահն հեթանոսաց, եւ բարձա՛ւ ուխտն որ ընդ նոսա. եւ մի՛ եւս համարիցիք զնոսա ՚ի մարդիկ։
8 Նրանց ճանապարհները կտրուեցին, հեթանոսների ահը հանդարտուեց, եւ վերացաւ նրանց հետ կնքուած ուխտը. այլեւս նրանց մարդ մի՛ համարէք:
8 Բանուկ ճամբաները ամայի եղան, Ճամբայէն անցնող չմնաց։Անիկա ուխտը աւրեց, քաղաքները անարգեց, Մարդը բանի տեղ չի սեպեր.
զի հատան ճանապարհք նոցա. հանդարտեաց ահն հեթանոսաց, եւ բարձաւ ուխտն որ ընդ նոսա, եւ մի՛ եւս համարիցիք զնոսա ի մարդիկ:

33:8: զի հատա՛ն ճանապարհք նոցա. հանդարտեա՛ց ահն հեթանոսաց, եւ բարձա՛ւ ուխտն որ ընդ նոսա. եւ մի՛ եւս համարիցիք զնոսա ՚ի մարդիկ։
8 Նրանց ճանապարհները կտրուեցին, հեթանոսների ահը հանդարտուեց, եւ վերացաւ նրանց հետ կնքուած ուխտը. այլեւս նրանց մարդ մի՛ համարէք:
8 Բանուկ ճամբաները ամայի եղան, Ճամբայէն անցնող չմնաց։Անիկա ուխտը աւրեց, քաղաքները անարգեց, Մարդը բանի տեղ չի սեպեր.
zohrab-1805▾ eastern-1994▾ western am▾
33:833:8 Опустели дороги; не стало путешествующих; он нарушил договор, разрушил города, ни во что ставит людей.
33:8 ἐρημωθήσονται ερημοω desolate; desert γὰρ γαρ for αἱ ο the τούτων ουτος this; he ὁδοί οδος way; journey πέπαυται παυω stop ὁ ο the φόβος φοβος fear; awe τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even ἡ ο the πρὸς προς to; toward τούτους ουτος this; he διαθήκη διαθηκη covenant αἴρεται αιρω lift; remove καὶ και and; even οὐ ου not μὴ μη not λογίσησθε λογιζομαι account; count αὐτοὺς αυτος he; him ἀνθρώπους ανθρωπος person; human
33:8 נָשַׁ֣מּוּ nāšˈammû שׁמם be desolate מְסִלֹּ֔ות mᵊsillˈôṯ מְסִלָּה highway שָׁבַ֖ת šāvˌaṯ שׁבת cease עֹבֵ֣ר ʕōvˈēr עבר pass אֹ֑רַח ʔˈōraḥ אֹרַח path הֵפֵ֤ר hēfˈēr פרר break בְּרִית֙ bᵊrîṯ בְּרִית covenant מָאַ֣ס māʔˈas מאס retract עָרִ֔ים ʕārˈîm עִיר town לֹ֥א lˌō לֹא not חָשַׁ֖ב ḥāšˌav חשׁב account אֱנֹֽושׁ׃ ʔᵉnˈôš אֱנֹושׁ man
33:8. dissipatae sunt viae cessavit transiens per semitam irritum factum est pactum proiecit civitates non reputavit hominesThe ways are made desolate, no one passeth by the road, the covenant is made void, he hath rejected the cities, he hath not regarded the men.
8. The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth not man.
33:8. The roads have become desolate. Travelers have ceased along the paths. The covenant has been nullified. He has tossed aside cities. He has disregarded men.
33:8. The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man:

33:8 Опустели дороги; не стало путешествующих; он нарушил договор, разрушил города, ни во что ставит людей.
33:8
ἐρημωθήσονται ερημοω desolate; desert
γὰρ γαρ for
αἱ ο the
τούτων ουτος this; he
ὁδοί οδος way; journey
πέπαυται παυω stop
ο the
φόβος φοβος fear; awe
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ο the
πρὸς προς to; toward
τούτους ουτος this; he
διαθήκη διαθηκη covenant
αἴρεται αιρω lift; remove
καὶ και and; even
οὐ ου not
μὴ μη not
λογίσησθε λογιζομαι account; count
αὐτοὺς αυτος he; him
ἀνθρώπους ανθρωπος person; human
33:8
נָשַׁ֣מּוּ nāšˈammû שׁמם be desolate
מְסִלֹּ֔ות mᵊsillˈôṯ מְסִלָּה highway
שָׁבַ֖ת šāvˌaṯ שׁבת cease
עֹבֵ֣ר ʕōvˈēr עבר pass
אֹ֑רַח ʔˈōraḥ אֹרַח path
הֵפֵ֤ר hēfˈēr פרר break
בְּרִית֙ bᵊrîṯ בְּרִית covenant
מָאַ֣ס māʔˈas מאס retract
עָרִ֔ים ʕārˈîm עִיר town
לֹ֥א lˌō לֹא not
חָשַׁ֖ב ḥāšˌav חשׁב account
אֱנֹֽושׁ׃ ʔᵉnˈôš אֱנֹושׁ man
33:8. dissipatae sunt viae cessavit transiens per semitam irritum factum est pactum proiecit civitates non reputavit homines
The ways are made desolate, no one passeth by the road, the covenant is made void, he hath rejected the cities, he hath not regarded the men.
33:8. The roads have become desolate. Travelers have ceased along the paths. The covenant has been nullified. He has tossed aside cities. He has disregarded men.
33:8. The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:8: The highways lie waste - This verse contains a description of the desolations that had been caused by the invasion of Sennacherib. Some have understood it as containing the account which the ambassadors sent by Hezekiah gave of the effects of the invasion. Thus Grotius interprets it. But it is probably a description made by the prophet himself, and is designed to state one cause why the messengers that had been sent out wept bitterly. They had not only failed of inducing Sennacherib to abandon his purpose of attacking Jerusalem, but they had witnessed the effects of his invasion already. The public ways were desolate. In the consternation and alarm that was produced by his approach, the roads that had been usually thronged were now solitary and still. A mournful desolation already pRev_ailed, and they apprehended still greater calamities, and hence, they wept.
The wayfaring man ceaseth - Hebrew, 'He that passes along the road ceases.' That is, there is a cessation of travel. No one is seen passing along the streets that used to be thronged.
He hath broken the covenant - This may either mean that the Assyrian king had violated the compact which had been made with him by Ahaz, by which he was to come and aid Jerusalem against the allied armies of Syria and Samaria (see the notes at isa 7), or it may mean that he had violated an implied compact with Hezekiah. When Judea was threatened with an invasion by Sennacherib, Hezekiah had sent to him when he was at Lachish, and had sought for peace Kg2 18:14. In that embassy Hezekiah said, 'I have offended, return from me; that which thou puttest on me I will bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.' To pay this, Hezekiah exhausted his treasury, and even stripped the temple of its golden ornaments Kg2 18:15-16. A compact was thus made by which it was understood that Sennacherib was to withdraw his army, and depart from the land. But notwithstanding this, he still persisted in his purpose, and immediately despatched a part of his army to lay siege to Jerusalem. All the treaties, therefore, had been violated. He had disregarded that which was made with Ahaz, and that which he had now himself made with Hezekiah, and was advancing in violation of all to lay siege to the city.
He hath despised the cities - That is, he disregards their defenses, and their strength; he invades and takes all that comes in his way. He speaks of them with contempt and scorn as being unable to stand before him, or to resist his march. See his vain and confident boasting in Isa 10:9; Isa 36:19.
He regardeth no man - He spares no one, and he observes no compact with any man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: highways: Isa 10:29-31; Jdg 5:6; Lam 1:4
he hath broken: Kg2 18:14-17
he hath despised: Isa 10:9-11, Isa 36:1; Kg2 18:13
he regardeth: Isa 10:13, Isa 10:14; Sa1 17:10, Sa1 17:26; Kg2 18:20, Kg2 18:21; Psa 10:5; Luk 18:2-4
Geneva 1599
33:8 The (n) highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man.
(n) These are the words of the ambassadors, when they returned from Sennacherib.
John Gill
33:8 The highways lie waste,.... No man walking in them, for fear of the enemy; "the ways of Zion", which are said to "mourn, because none come to the solemn feasts", Lam 1:4 none daring to attend the ministry of the word and ordinances; see Is 35:8,
the wayfaring man ceaseth; or, "the traveller rests" (z); or stops; he does not proceed on his journey; a stop is put to a religious course and conversation; there is an entire cessation of religious worship; a sabbath is kept, but not a religious one; he that would walk in Zion's ways is forbid, and is obliged to sit still:
he hath broken the covenant; some, as Kimchi's father, interpret this of the Jews' complaining that God had broken his covenant with them, as in Ps 89:39 but most of Sennacherib's breaking his covenant with Hezekiah, 4Kings 18:14 rather this is to be understood of antichrist, whose doctrine is, that faith is not to be kept with heretics, and which will abundantly appear at this distressing time:
he hath despised the cities; as Sennacherib did the fenced cities of Judah; he despised their fortifications, and easily took them, and treated the inhabitants with disdain and contempt; and so will the reformed Protestant cities and countries be invaded, seized upon, and insulted, by the Romish antichrist:
he regardeth no man; so as to keep covenant with them, have compassion on them, and spare them, he fearing neither God nor man.
(z) "cessaverat viator", Junius & Tremellius; "desiit viator", Cocceius.
John Wesley
33:8 The covenant - Sennacherib broke his faith, given to Hezekiah, of departing for a sum of money, 4Kings 18:14, 4Kings 18:17. Cities - The defenced cities of Judah, which he contemned, and easily took.
Robert Jamieson, A. R. Fausset and David Brown
33:8 broken . . . covenant--When Sennacherib invaded Judea, Hezekiah paid him a large sum to leave the land; Sennacherib received the money and yet sent his army against Jerusalem (4Kings 18:14, 4Kings 18:17).
despised--make slight of as unable to resist him (Is 10:9; Is 36:19); easily captures them.
33:933:9: Սուգ առ՝ եւ տկարացաւ երկիր. յամօթ եղեւ Լիբանան, ՚ի դա՛շտ մարգագետին համարեցաւ Սարոն. յայտնի՛ եղեւ Գալիլեա եւ Կարմելոս։
9 Սուգ արեց եւ տկարացաւ երկիրը, Լիբանանն ամօթահար եղաւ, Սարոնը մարգագետնի դաշտի վերածուեց, Գալիլիան եւ Կարմելոսը մերկացան:
9 Երկիրը սուգ կը բռնէ ու կը նուաղի, Լիբանան ամչցաւ ու թառամեցաւ, Սարօն անապատի պէս եղաւ։Բասան ու Կարմեղոս կը թօթուին։
Սուգ առ եւ տկարացաւ`` երկիր. յամօթ եղեւ Լիբանան, [479]ի դաշտ մարգագետին համարեցաւ Սարոն. յայտնի եղեւ Գալիլեա`` եւ Կարմեղոս:

33:9: Սուգ առ՝ եւ տկարացաւ երկիր. յամօթ եղեւ Լիբանան, ՚ի դա՛շտ մարգագետին համարեցաւ Սարոն. յայտնի՛ եղեւ Գալիլեա եւ Կարմելոս։
9 Սուգ արեց եւ տկարացաւ երկիրը, Լիբանանն ամօթահար եղաւ, Սարոնը մարգագետնի դաշտի վերածուեց, Գալիլիան եւ Կարմելոսը մերկացան:
9 Երկիրը սուգ կը բռնէ ու կը նուաղի, Լիբանան ամչցաւ ու թառամեցաւ, Սարօն անապատի պէս եղաւ։Բասան ու Կարմեղոս կը թօթուին։
zohrab-1805▾ eastern-1994▾ western am▾
33:933:9 Земля сетует, сохнет; Ливан постыжен, увял; Сарон похож стал на пустыню, и обнажены от листьев своих Васан и Кармил.
33:9 ἐπένθησεν πενθεω sad ἡ ο the γῆ γη earth; land ᾐσχύνθη αισχυνω shame; ashamed ὁ ο the Λίβανος λιβανος happen; become ὁ ο the Σαρων σαρων Sarōn; Saron φανερὰ φανερος exposed; exposure ἔσται ειμι be ἡ ο the Γαλιλαία γαλιλαια Galilaia; Galilea καὶ και and; even ὁ ο the Κάρμηλος καρμηλος Karmēlos; Karmilos
33:9 אָבַ֤ל ʔāvˈal אבל mourn אֻמְלְלָה֙ ʔumlᵊlˌā אמל wither אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth הֶחְפִּ֥יר heḥpˌîr חפר be ashamed לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon קָמַ֑ל qāmˈal קמל be lousy הָיָ֤ה hāyˈā היה be הַ ha הַ the שָּׁרֹון֙ ššārôn שָׁרֹון Sharon כָּֽ kˈā כְּ as † הַ the עֲרָבָ֔ה ʕᵃrāvˈā עֲרָבָה desert וְ wᵊ וְ and נֹעֵ֥ר nōʕˌēr נער shake off בָּשָׁ֖ן bāšˌān בָּשָׁן Bashan וְ wᵊ וְ and כַרְמֶֽל׃ ḵarmˈel כַּרְמֶל Carmel
33:9. luxit et elanguit terra confusus est Libanus et obsorduit et factus est Saron sicut desertum et concussa est Basan et CarmelusThe land hath mourned, and languished: Libanus is confounded, and become foul, and Saron is become as a desert: and Basan and Carmel are shaken.
9. The land mourneth and languisheth: Lebanon is ashamed and withereth away: Sharon is like a desert; and Bashan and Carmel shake off .
33:9. The earth has mourned and languished. Lebanon has been confounded and desecrated. And Sharon has become like a desert. And Bashan and Carmel have been struck together.
33:9. The earth mourneth [and] languisheth: Lebanon is ashamed [and] hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off [their fruits].
The earth mourneth [and] languisheth: Lebanon is ashamed [and] hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off:

33:9 Земля сетует, сохнет; Ливан постыжен, увял; Сарон похож стал на пустыню, и обнажены от листьев своих Васан и Кармил.
33:9
ἐπένθησεν πενθεω sad
ο the
γῆ γη earth; land
ᾐσχύνθη αισχυνω shame; ashamed
ο the
Λίβανος λιβανος happen; become
ο the
Σαρων σαρων Sarōn; Saron
φανερὰ φανερος exposed; exposure
ἔσται ειμι be
ο the
Γαλιλαία γαλιλαια Galilaia; Galilea
καὶ και and; even
ο the
Κάρμηλος καρμηλος Karmēlos; Karmilos
33:9
אָבַ֤ל ʔāvˈal אבל mourn
אֻמְלְלָה֙ ʔumlᵊlˌā אמל wither
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
הֶחְפִּ֥יר heḥpˌîr חפר be ashamed
לְבָנֹ֖ון lᵊvānˌôn לְבָנֹון Lebanon
קָמַ֑ל qāmˈal קמל be lousy
הָיָ֤ה hāyˈā היה be
הַ ha הַ the
שָּׁרֹון֙ ššārôn שָׁרֹון Sharon
כָּֽ kˈā כְּ as
הַ the
עֲרָבָ֔ה ʕᵃrāvˈā עֲרָבָה desert
וְ wᵊ וְ and
נֹעֵ֥ר nōʕˌēr נער shake off
בָּשָׁ֖ן bāšˌān בָּשָׁן Bashan
וְ wᵊ וְ and
כַרְמֶֽל׃ ḵarmˈel כַּרְמֶל Carmel
33:9. luxit et elanguit terra confusus est Libanus et obsorduit et factus est Saron sicut desertum et concussa est Basan et Carmelus
The land hath mourned, and languished: Libanus is confounded, and become foul, and Saron is become as a desert: and Basan and Carmel are shaken.
33:9. The earth has mourned and languished. Lebanon has been confounded and desecrated. And Sharon has become like a desert. And Bashan and Carmel have been struck together.
33:9. The earth mourneth [and] languisheth: Lebanon is ashamed [and] hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off [their fruits].
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Adam Clarke: Commentary on the Bible - 1831
33:9: Bashan and Carmel shake off their fruits "Bashan and Carmel are stripped of their beauty" - Φανερα εσται, made manifest. Sept. They read ונערה veneerah.
Albert Barnes: Notes on the Bible - 1834
33:9: The earth mourneth - The land through which he has passed. For the sense of this phrase, see the note at Isa 24:4.
Lebanon is ashamed and hewn down - For the situation of Lebanon, see the note at Isa 10:34. Lebanon was distinguished for its ornaments of beautiful cedars. Here iris represented as being stript of these ornaments, and as covered with shame on that account. There is not any direct historical evidence that Sennacherib had advanced to Lebanon, though there are some intimations that this had occurred (see the note at Isa 14:8), and it was certainly a part of his boast that he had done it (see Isa 37:24). There is no improbability in supposing that he had sent a part of his army to plunder the country in the vicinity of Lebanon (see Isa 20:1).
Sharon is like a wilderness - Sharon was the name of a district south of mount Carmel along the coast of the Mediterranean, extending to Cesarea and Joppa. The name was almost proverbial to express any place of extraordinary beauty and fertility (see Ch1 5:16; Ch1 27:29; Sol 2:1; Isa 35:2; Isa 65:10). There was also another Sharon on the east side of the Jordan, and in the vicinity of Bashan, which was also a fertile region Ch1 5:16. To this, it is more probable that the prophet here refers, though it is not certain. The object seems to be to mention the most fertile places in the land as being now desolate.
Bashan - For an account of the situation of Bashan, subsequently called Batanea, see the note at Isa 2:13.
And Carmel - (see the note at Isa 29:17).
Shake off their fruits - The words 'their fruits,' are not in the Hebrew. The Septuagint reads this: 'Galilee and Carmel are made bare' (φανερὰ ἔσται, κ.τ.λ. phanera estai, etc.) The Hebrew word נער no‛ ē r probably means to shake; to shake out or off; and refers here to the fact probably that Bashan and Carmel are represented as having shaken off their leaves, and were now lying desolate as in winter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: earth: Isa 1:7, Isa 1:8, Isa 24:1, Isa 24:4-6, Isa 24:19, Isa 24:20; Jer 4:20-26
Lebanon: Isa 14:8, Isa 37:24; Zac 11:1-3
hewn down: or, withered away
Sharon: Isa 35:2, Isa 65:10; Sol 2:1
Bashan: Deu 3:4; Jer 50:19; Mic 7:14; Nah 1:4
Geneva 1599
33:9 The earth mourneth [and] languisheth: Lebanon is ashamed [and] hewn down: (o) Sharon is like a wilderness; and Bashan and Carmel shake off [their fruits].
(o) Which was a plentiful country, meaning, that Sennacherib would destroy all.
John Gill
33:9 The earth mourneth and languisheth,.... All Christendom, being now under the power, dominion, and tyranny of antichrist, and the church's faithful witnesses slain, and a stop put to all Gospel ministrations; and therefore the church must be in a very languishing condition, and great reason for mourning:
Lebanon is ashamed, and hewn down; being stripped of its stately cedars; as now the church of Christ, comparable to that goodly mountain Lebanon, will be deprived of its able ministers, which were like tall and spreading Cedars, for their gifts, grace, strength, and usefulness:
Sharon is like a wilderness; such parts, as Great Britain, which have been most fruitful (as Sharon was a very fruitful place) for the Gospel, and Gospel ordinances, in the purity of them, and for professors of religion, being fruitful in grace, and in good works, shall now be like a desert; there being no ministry, no ordinances, nor any, that dare to make an open profession of the true religion:
and Bashan and Carmel shake off their fruits; before they are ripe, or come to anything; places noted for being fruitful, and pastures for flocks; and denote, as before, such spots in Christendom where the Gospel has most flourished, but now should be like barren heaths, and desert places.
John Wesley
33:9 Mourneth - Being desolate and neglected. Hewn - By the Assyrians. Bashan - Two places eminent for fertility, are spoiled of their fruits.
Robert Jamieson, A. R. Fausset and David Brown
33:9 (Is 24:4).
Lebanon--personified; the allusion may be to the Assyrian cutting down its choice trees (Is 14:8; Is 37:24).
Sharon--south of Carmel, along the Mediterranean, proverbial for fertility (Is 35:2).
Bashan--afterwards called Batanea (Is 2:13).
fruits--rather, understand "leaves"; they lie as desolate as in winter.
33:1033:10: Արդ՝ յարեա՛յց ասէ Տէր. արդ՝ փառաւորեցա՛յց. արդ՝ բարձրացա՛յց.
10 «Այժմ ելնելու եմ ես, -ասում է Տէրը, -այժմ փառաւորուելու եմ, այժմ բարձրանալու եմ:
10 «Հիմա պիտի ելլեմ, կ’ըսէ Տէրը, Հիմա պիտի փառաւորուիմ, Հիմա պիտի բարձրանամ։
Արդ յարեայց, ասէ Տէր. արդ փառաւորեցայց, արդ բարձրացայց:

33:10: Արդ՝ յարեա՛յց ասէ Տէր. արդ՝ փառաւորեցա՛յց. արդ՝ բարձրացա՛յց.
10 «Այժմ ելնելու եմ ես, -ասում է Տէրը, -այժմ փառաւորուելու եմ, այժմ բարձրանալու եմ:
10 «Հիմա պիտի ելլեմ, կ’ըսէ Տէրը, Հիմա պիտի փառաւորուիմ, Հիմա պիտի բարձրանամ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1033:10 Ныне Я восстану, говорит Господь, ныне поднимусь, ныне вознесусь.
33:10 νῦν νυν now; present ἀναστήσομαι ανιστημι stand up; resurrect λέγει λεγω tell; declare κύριος κυριος lord; master νῦν νυν now; present δοξασθήσομαι δοξαζω glorify νῦν νυν now; present ὑψωθήσομαι υψοω elevate; lift up
33:10 עַתָּ֥ה ʕattˌā עַתָּה now אָק֖וּם ʔāqˌûm קום arise יֹאמַ֣ר yōmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַתָּה֙ ʕattˌā עַתָּה now אֵֽרֹומָ֔ם ʔˈērômˈām רום be high עַתָּ֖ה ʕattˌā עַתָּה now אֶנָּשֵֽׂא׃ ʔennāśˈē נשׂא lift
33:10. nunc consurgam dicit Dominus nunc exaltabor nunc sublevaborNow will I rise up, saith the Lord: now will I be exalted, now will I lift up myself.
10. How will I arise, saith the LORD; now will I lift up myself; now will I be exalted.
33:10. “Now, I will rise up!” says the Lord. “Now I will be exalted! Now I will lift myself up!”
33:10. Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself:

33:10 Ныне Я восстану, говорит Господь, ныне поднимусь, ныне вознесусь.
33:10
νῦν νυν now; present
ἀναστήσομαι ανιστημι stand up; resurrect
λέγει λεγω tell; declare
κύριος κυριος lord; master
νῦν νυν now; present
δοξασθήσομαι δοξαζω glorify
νῦν νυν now; present
ὑψωθήσομαι υψοω elevate; lift up
33:10
עַתָּ֥ה ʕattˌā עַתָּה now
אָק֖וּם ʔāqˌûm קום arise
יֹאמַ֣ר yōmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַתָּה֙ ʕattˌā עַתָּה now
אֵֽרֹומָ֔ם ʔˈērômˈām רום be high
עַתָּ֖ה ʕattˌā עַתָּה now
אֶנָּשֵֽׂא׃ ʔennāśˈē נשׂא lift
33:10. nunc consurgam dicit Dominus nunc exaltabor nunc sublevabor
Now will I rise up, saith the Lord: now will I be exalted, now will I lift up myself.
33:10. “Now, I will rise up!” says the Lord. “Now I will be exalted! Now I will lift myself up!”
33:10. Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Но теперь-то именно, когда надежда на человеческую помощь пропала у иудеев, Сам Господь выступает на защиту Своего народа и возвещает ассирийцам разрушение всех их планов и - погибель. Планы их, все их расчеты и намерения - бессильны, хрупки, как сено и солома.
Ваше дыхание - точнее: ваша свирепость.
Сожжет, т. е. повредит, погубит.
Народы, т. е. разные народы, входившие в состав ассирийской армии.
Как горящая известь. Раз известка загорелась, ее почти невозможно потушить.
Как срубленный терновник. Точно так же и подожженный костер из терновника потушить невозможно - так быстро огонь пожирает такой сухой материал!
Albert Barnes: Notes on the Bible - 1834
33:10: Now - This verse commences another transition. In the pRev_ious verses, the desolation of the land had been described, and the hopelessness of obtaining any terms of favor from Sennacherib, or of binding him to any compact, bad been stated. In this state of things, when inevitable ruin seemed to be coming upon the nation, God said that he would interpose.
Will I rise - To vengeance; or to punish the invading host. The emphasis in this passage should be placed on 'I,' indicating that Yahweh would himself do what could not be effected by people.
Now will I be exalted - That is, God would so interpose that it should be manifest that it was his hand that brought deliverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: Now will I rise: Isa 10:16, Isa 10:33, Isa 42:13, Isa 42:14, Isa 59:16, Isa 59:17; Deu 32:36-43; Psa 12:5, Psa 78:65; Psa 102:13-18; Zep 3:8
now will I be exalted: Isa 30:17, Isa 30:18; Exo 14:18, Exo 15:9-12; Psa 46:10; Amo 6:1
will I lift: Psa 7:6
Geneva 1599
33:10 Now will I (p) rise, saith the LORD; now will I be exalted; now will I lift up myself.
(p) To help and deliver my Church.
John Gill
33:10 Now will I rise, saith the Lord,.... At the last extremity, when things are come to a crisis; his interest at the lowest, and the kingdom of antichrist at its highest pitch; the whore of Rome triumphing over the slain witnesses, and boasting she was a queen, and knew no sorrow: this will be God's fit time to exert himself, and get him honour and glory: he before was as one lain down and asleep, as if quite negligent and careless about his honour and interest; but now he determines to arise, and show himself strong on the behalf of it; see Ps 12:5,
now will I be exalted; that is, in his power, by the destruction of the enemies of his church; and in the hearts and mouths of his people, on account of their deliverance and salvation:
now will I lift up myself; show himself above his enemies, higher and greater than they, and reduce them to a low estate and condition. The repetition of the word "now" has its emphasis; and is designed to observe the time of God's appearing in the cause of his people, and the fitness and propriety of it; and to quicken their attention to it, as well as to express the certainty of it, and the firmness of his resolution to do it without delay, and the vehemence and ardour with which he would set about it.
Robert Jamieson, A. R. Fausset and David Brown
33:10 The sight of His people's misery arouses Jehovah; He has let the enemy go far enough.
I--emphatic; God Himself will do what man could not.
33:1133:11: արդ՝ տեսջի՛ք. արդ՝ յամօ՛թ լիջիք. ընդունա՛յն լիցի զօրութիւն ոգւոց ձերոց, եւ հո՛ւր կերիցէ զձեզ։
11 Ահա պիտի տեսնէք, ահա ամօթահար պիտի լինէք, զուր պիտի լինի ձեր հոգու զօրութիւնը, եւ կրակը ձեզ պիտի ճարակի:
11 Դուք յարդով պիտի յղանաք եւ մղեղ պիտի ծնանիք Ու ձեր շունչը* կրակի պէս ձեզ պիտի ուտէ։
[480]արդ տեսջիք. արդ յամօթ լիջիք. ընդունայն լիցի զօրութիւն ոգւոց ձերոց, եւ հուր կերիցէ զձեզ:

33:11: արդ՝ տեսջի՛ք. արդ՝ յամօ՛թ լիջիք. ընդունա՛յն լիցի զօրութիւն ոգւոց ձերոց, եւ հո՛ւր կերիցէ զձեզ։
11 Ահա պիտի տեսնէք, ահա ամօթահար պիտի լինէք, զուր պիտի լինի ձեր հոգու զօրութիւնը, եւ կրակը ձեզ պիտի ճարակի:
11 Դուք յարդով պիտի յղանաք եւ մղեղ պիտի ծնանիք Ու ձեր շունչը* կրակի պէս ձեզ պիտի ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1133:11 Вы беременны сеном, разродитесь соломою; дыхание ваше огонь, который пожрет вас.
33:11 νῦν νυν now; present ὄψεσθε οραω view; see νῦν νυν now; present αἰσθηθήσεσθε αισθανομαι sense; perceive ματαία ματαιος superficial ἔσται ειμι be ἡ ο the ἰσχὺς ισχυς force τοῦ ο the πνεύματος πνευμα spirit; wind ὑμῶν υμων your πῦρ πυρ fire ὑμᾶς υμας you κατέδεται κατεσθιω consume; eat up
33:11 תַּהֲר֥וּ tahᵃrˌû הרה be pregnant חֲשַׁ֖שׁ ḥᵃšˌaš חֲשַׁשׁ dried grass תֵּ֣לְדוּ tˈēlᵊḏû ילד bear קַ֑שׁ qˈaš קַשׁ stubble רוּחֲכֶ֕ם rûḥᵃḵˈem רוּחַ wind אֵ֖שׁ ʔˌēš אֵשׁ fire תֹּאכַלְכֶֽם׃ tōḵalᵊḵˈem אכל eat
33:11. concipietis ardorem parietis stipulam spiritus vester ut ignis vorabit vosYou shall conceive heat, you shall bring forth stubble: your breath as fire shall devour you.
11. Ye shall conceive chaff, ye shall bring forth stubble: your breath is a fire that shall devour you.
33:11. You will conceive heat. You will give birth to stubble. Your own spirit will devour you like fire.
33:11. Ye shall conceive chaff, ye shall bring forth stubble: your breath, [as] fire, shall devour you.
Ye shall conceive chaff, ye shall bring forth stubble: your breath, [as] fire, shall devour you:

33:11 Вы беременны сеном, разродитесь соломою; дыхание ваше огонь, который пожрет вас.
33:11
νῦν νυν now; present
ὄψεσθε οραω view; see
νῦν νυν now; present
αἰσθηθήσεσθε αισθανομαι sense; perceive
ματαία ματαιος superficial
ἔσται ειμι be
ο the
ἰσχὺς ισχυς force
τοῦ ο the
πνεύματος πνευμα spirit; wind
ὑμῶν υμων your
πῦρ πυρ fire
ὑμᾶς υμας you
κατέδεται κατεσθιω consume; eat up
33:11
תַּהֲר֥וּ tahᵃrˌû הרה be pregnant
חֲשַׁ֖שׁ ḥᵃšˌaš חֲשַׁשׁ dried grass
תֵּ֣לְדוּ tˈēlᵊḏû ילד bear
קַ֑שׁ qˈaš קַשׁ stubble
רוּחֲכֶ֕ם rûḥᵃḵˈem רוּחַ wind
אֵ֖שׁ ʔˌēš אֵשׁ fire
תֹּאכַלְכֶֽם׃ tōḵalᵊḵˈem אכל eat
33:11. concipietis ardorem parietis stipulam spiritus vester ut ignis vorabit vos
You shall conceive heat, you shall bring forth stubble: your breath as fire shall devour you.
33:11. You will conceive heat. You will give birth to stubble. Your own spirit will devour you like fire.
33:11. Ye shall conceive chaff, ye shall bring forth stubble: your breath, [as] fire, shall devour you.
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
33:11: Your breath "And my spirit" - "For רוחכם ruchechem, your spirit, read רוחי כמו ruchi kemo. "Secker. Which reading is confirmed by the Chaldee, where מימרי meymri, "my word, "answers to רוחי ruchi, "my spirit."
Albert Barnes: Notes on the Bible - 1834
33:11: Ye shall conceive chaff - An address of God to the Assyrians. The figure is one that denotes that their counsels would be in vain. Chaff and stubble are used in the Scriptures, in contrast with grain, to denote anything which is not solid, nutritious, or substantial; then anything which is frivolous, useless, vain. A similar image occurs in Isa 26:18 (see the note on that place; compare Isa 59:4).
Your breath as fire shall devour you - The word 'breath' here (רוח rû ach, spirit) is evidently used in the sense of the Θυμός thumos, and denotes anger, as in Isa 30:28. It refers to the haughty and arrogant spirit of Sennacherib; the enraged and excited mind intent on victory and plunder. The sense is, that his mind, so intent on conquest - so proud, excited, and angry, would be the means of his own destruction. Lowth proposes to read 'my spirit,' but for this change there is no authority from manuscripts (see the notes at Isa 1:31).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: conceive: Isa 8:9, Isa 8:10, Isa 10:7-14, Isa 17:13, Isa 29:5-8, Isa 59:4; Job 15:35; Psa 2:1, Psa 7:14; Psa 83:5-18; Act 5:4; Jam 1:15
your: Isa 5:24, Isa 30:30-33, Isa 31:8, Isa 31:9, Isa 37:23-29; Nah 1:5-10
Carl Friedrich Keil and Franz Delitzsch
33:11
After the prophet has heard this from Jehovah, he knows how it will fare with them. He therefore cries out to them in triumph (Is 33:11), "Ye are pregnant with hay, ye bring forth stubble! Your snorting is the fire that will devour you." Their vain purpose to destroy Jerusalem comes to nothing; their burning wrath against Jerusalem becomes the fire of wrath, which consumes them (for chashash and qash, see at Is 5:24).
Geneva 1599
33:11 (q) Ye shall conceive chaff, ye shall bring forth stubble: your breath, [as] fire, shall devour you.
(q) This is spoken against the enemies, who thought all was their own, but he shows that their enterprise will be in vain, and that the fire which they had kindled for others would consume them.
John Gill
33:11 Ye shall conceive chaff, ye shall bring forth stubble,.... Signifying that all the counsels, designs, and schemes, of the antichristian party, to continue themselves in their present state, and save themselves from ruin, as well as utterly to destroy the interest of Christ, would be weak, vain, and fruitless; their conceptions and actions, their purposes and attempts, would be alike; would be abortive, like chaff and stubble, and only serve as such for their own destruction:
your breath as fire shall devour you; or, "your spirit" (a); your pride and haughtiness, in self praises, commendations, and glorying; your rage, wrath, and fury, against the saints; your blasphemy against God and Christ shall be the reason why the fire of God's wrath shall consume you. The Targum is,
"you have thought for yourselves, O ye people, thoughts of wickedness; ye have done for yourselves evil works; because of your evil works, my Word shall destroy you, as a whirlwind the stubble;''
Christ, the essential Word of God.
(a) "spiritus vester", V. L. Pagninus, Montanus, &c.
John Wesley
33:11 Stubble - Instead of solid corn. Your great hopes and designs, shall be utterly disappointed. Your breath - Your rage against my people shall bring ruin upon yourselves.
Robert Jamieson, A. R. Fausset and David Brown
33:11 Ye--the enemy.
conceive chaff-- (Is 26:18; Is 59:4).
your breath--rather, your own spirit of anger and ambition [MAURER], (Is 30:28).
33:1233:12: Եւ եղիցին հեթանոսք խարշեալք իբրեւ զփո՛ւշ ագարակի՝ այրեցեալ եւ ընկեցեալ[9954]։ [9954] Ոմանք. Իբրեւ զփուշ յագարակի։
12 Հեթանոսները ագարակի մէջ խանձուած փշի նման պիտի դառնան՝ այրուած ու լքուած:
12 Ժողովուրդները կիրի այրուելուն պէս պիտի ըլլան. Անոնք կրակի մէջ նետուած փուշերու պէս պիտի այրին»։
Եւ եղիցին հեթանոսք խարշեալք իբրեւ զփուշ յագարակի` այրեցեալ եւ ընկեցեալ:

33:12: Եւ եղիցին հեթանոսք խարշեալք իբրեւ զփո՛ւշ ագարակի՝ այրեցեալ եւ ընկեցեալ[9954]։
[9954] Ոմանք. Իբրեւ զփուշ յագարակի։
12 Հեթանոսները ագարակի մէջ խանձուած փշի նման պիտի դառնան՝ այրուած ու լքուած:
12 Ժողովուրդները կիրի այրուելուն պէս պիտի ըլլան. Անոնք կրակի մէջ նետուած փուշերու պէս պիտի այրին»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1233:12 И будут народы, {как} горящая известь, {как} срубленный терновник, будут сожжены в огне.
33:12 καὶ και and; even ἔσονται ειμι be ἔθνη εθνος nation; caste κατακεκαυμένα κατακαιω burn up ὡς ως.1 as; how ἄκανθα ακανθα brier ἐν εν in ἀγρῷ αγρος field ἐρριμμένη ριπτω fling; disperse καὶ και and; even κατακεκαυμένη κατακαιω burn up
33:12 וְ wᵊ וְ and הָי֥וּ hāyˌû היה be עַמִּ֖ים ʕammˌîm עַם people מִשְׂרְפֹ֣ות miśrᵊfˈôṯ מִשְׂרְפֹות burning שִׂ֑יד śˈîḏ שִׂיד lime קֹוצִ֥ים qôṣˌîm קֹוץ thorn-bush כְּסוּחִ֖ים kᵊsûḥˌîm כסח cut off בָּ bā בְּ in † הַ the אֵ֥שׁ ʔˌēš אֵשׁ fire יִצַּֽתּוּ׃ ס yiṣṣˈattû . s יצת kindle
33:12. et erunt populi quasi de incendio cinis spinae congregatae igni conburenturAnd the people shall be as ashes after a fire, as a bundle of thorns they shall be burnt with fire.
12. And the peoples shall be as the burnings of lime: as thorns cut down, that are burned in the fire.
33:12. And the people will be like the ashes from a fire. They will be consumed by fire like a bundle of thorns.
33:12. And the people shall be [as] the burnings of lime: [as] thorns cut up shall they be burned in the fire.
And the people shall be [as] the burnings of lime: [as] thorns cut up shall they be burned in the fire:

33:12 И будут народы, {как} горящая известь, {как} срубленный терновник, будут сожжены в огне.
33:12
καὶ και and; even
ἔσονται ειμι be
ἔθνη εθνος nation; caste
κατακεκαυμένα κατακαιω burn up
ὡς ως.1 as; how
ἄκανθα ακανθα brier
ἐν εν in
ἀγρῷ αγρος field
ἐρριμμένη ριπτω fling; disperse
καὶ και and; even
κατακεκαυμένη κατακαιω burn up
33:12
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
עַמִּ֖ים ʕammˌîm עַם people
מִשְׂרְפֹ֣ות miśrᵊfˈôṯ מִשְׂרְפֹות burning
שִׂ֑יד śˈîḏ שִׂיד lime
קֹוצִ֥ים qôṣˌîm קֹוץ thorn-bush
כְּסוּחִ֖ים kᵊsûḥˌîm כסח cut off
בָּ בְּ in
הַ the
אֵ֥שׁ ʔˌēš אֵשׁ fire
יִצַּֽתּוּ׃ ס yiṣṣˈattû . s יצת kindle
33:12. et erunt populi quasi de incendio cinis spinae congregatae igni conburentur
And the people shall be as ashes after a fire, as a bundle of thorns they shall be burnt with fire.
33:12. And the people will be like the ashes from a fire. They will be consumed by fire like a bundle of thorns.
33:12. And the people shall be [as] the burnings of lime: [as] thorns cut up shall they be burned in the fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:12: And the people - In the army of Sennacherib.
As the burnings of lime - As if placed in a burning lime-kiln, where they must certainly be destroyed (see Isa 30:33; compare Amo 2:1).
As thorns cut up - As thorns, or small brushwood, that has been long cut up and perfectly dried are speedily consumed, so shall it be with the Assyrian army. This is an image like many that are employed, denoting that the destruction of the army of the Assyrians would be sudden and entire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:12: the burnings: Amo 2:1
thorns: Isa 9:18, Isa 27:4, Isa 37:36; Sa2 23:6, Sa2 23:7
Carl Friedrich Keil and Franz Delitzsch
33:12
The prophet announces this to them, and now tells openly what has been exhibited to him in his mental mirror as the purpose of God. "And nations become as lime burnings, thorns cut off, which are kindled with fire." The first simile sets forth the totality of the destruction: they will be so completely burned up, that nothing but ashes will be left, like the lump of lime left at the burning of lime. The second contains a figurative description of its suddenness: they have vanished suddenly, like dead brushwood, which is cut down in consequence, and quickly crackles up and is consumed (Is 5:24, cf., Is 9:17): kâsach is the Targum word for zâmar, amputare, whereas in Arabic it has the same meaning as sâchâh, verrere.
John Gill
33:12 And the people shall be as the burnings of lime,.... Like chalk stones that are burnt to make lime of; which may denote not only their hardness and impenitency, which brought upon them and issued in the wrath of God; but the miserable condition into which they are brought, and the torture they should be put to: perhaps this may refer to the casting of the beast and false prophet alive into the lake burning with fire and brimstone, Rev_ 19:20,
as thorns cut up shall they be burned in the fire; "thorns" are a fit simile to express the unfruitfulness, uselessness, and harmfulness of wicked men, particularly the sons of Belial, the followers of antichrist; and these "cut up", and so not green and moist, but dry, and fit fuel for the fire, which burn the more easily and quickly, makes the metaphor more agreeable. The burning of Rome seems here to be pointed at, Rev_ 17:16.
John Wesley
33:12 The people - Shall be burnt as easily and effectually as chalk is burned to lime.
Robert Jamieson, A. R. Fausset and David Brown
33:12 (Is 9:19; Amos 2:1). Perhaps alluding to their being about to be burnt on the funeral pyre (Is 30:33).
thorns--the wicked (2Kings 23:6-7).
33:1333:13: Լուիցե՛ն հեթանոսք զոր արարի. ծանիցեն մերձաւորք զզօրութիւն իմ[9955]։ [9955] Ոմանք. Լուիցեն հեռաւորք զոր ա՛՛։
13 Թող հեռւում գտնուողները լսեն՝ ինչ որ կատարեցի, եւ մօտ եղողները ճանաչեն իմ զօրութիւնը»:
13 Ո՛վ հեռու եղողներ, լսեցէք թէ ի՞նչ ըրի Ու մօտ եղողներ, իմ զօրութիւնս ճանչցէք։
Լուիցեն հեռաւորք զոր արարի, ծանիցեն մերձաւորք զզօրութիւն իմ:

33:13: Լուիցե՛ն հեթանոսք զոր արարի. ծանիցեն մերձաւորք զզօրութիւն իմ[9955]։
[9955] Ոմանք. Լուիցեն հեռաւորք զոր ա՛՛։
13 Թող հեռւում գտնուողները լսեն՝ ինչ որ կատարեցի, եւ մօտ եղողները ճանաչեն իմ զօրութիւնը»:
13 Ո՛վ հեռու եղողներ, լսեցէք թէ ի՞նչ ըրի Ու մօտ եղողներ, իմ զօրութիւնս ճանչցէք։
zohrab-1805▾ eastern-1994▾ western am▾
33:1333:13 Слушайте, дальние, что сделаю Я; и вы, ближние, познайте могущество Мое.
33:13 ἀκούσονται ακουω hear οἱ ο the πόρρωθεν πορρωθεν from afar ἃ ος who; what ἐποίησα ποιεω do; make γνώσονται γινωσκω know οἱ ο the ἐγγίζοντες εγγιζω get close; near τὴν ο the ἰσχύν ισχυς force μου μου of me; mine
33:13 שִׁמְע֥וּ šimʕˌû שׁמע hear רְחֹוקִ֖ים rᵊḥôqˌîm רָחֹוק remote אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make וּ û וְ and דְע֥וּ ḏᵊʕˌû ידע know קְרֹובִ֖ים qᵊrôvˌîm קָרֹוב near גְּבֻרָתִֽי׃ gᵊvurāṯˈî גְּבוּרָה strength
33:13. audite qui longe estis quae fecerim et cognoscite vicini fortitudinem meamHear, you that are far off, what I have done, and you that are near know my strength.
13. Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.
33:13. “You who are far away, listen to what I have done! And you who are near, acknowledge my strength!”
33:13. Hear, ye [that are] far off, what I have done; and, ye [that are] near, acknowledge my might.
Hear, ye [that are] far off, what I have done; and, ye [that are] near, acknowledge my might:

33:13 Слушайте, дальние, что сделаю Я; и вы, ближние, познайте могущество Мое.
33:13
ἀκούσονται ακουω hear
οἱ ο the
πόρρωθεν πορρωθεν from afar
ος who; what
ἐποίησα ποιεω do; make
γνώσονται γινωσκω know
οἱ ο the
ἐγγίζοντες εγγιζω get close; near
τὴν ο the
ἰσχύν ισχυς force
μου μου of me; mine
33:13
שִׁמְע֥וּ šimʕˌû שׁמע hear
רְחֹוקִ֖ים rᵊḥôqˌîm רָחֹוק remote
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֑יתִי ʕāśˈîṯî עשׂה make
וּ û וְ and
דְע֥וּ ḏᵊʕˌû ידע know
קְרֹובִ֖ים qᵊrôvˌîm קָרֹוב near
גְּבֻרָתִֽי׃ gᵊvurāṯˈî גְּבוּרָה strength
33:13. audite qui longe estis quae fecerim et cognoscite vicini fortitudinem meam
Hear, you that are far off, what I have done, and you that are near know my strength.
33:13. “You who are far away, listen to what I have done! And you who are near, acknowledge my strength!”
33:13. Hear, ye [that are] far off, what I have done; and, ye [that are] near, acknowledge my might.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-22. Этот суд Божий над ассирийцами будет так грозен, что от него придут в ужас и грешники в Иерусалиме. Они готовы бы стоять подальше от этого грозного Судии и не знают, сохранится ли кто целым от гнева Божия. Пророк успокаивает благочестивых, что для них огонь гнева Божия не страшен и что Господь, напротив, даст Иерусалиму безопасность.
Он станет Судиею, законодателем и царем Своего народа.
Что сделаю - в переводе с евр.: "что Я сделал". Господь говорит здесь о суде над ассирийцами, как о факте уже совершившемся.
Дальние - иностранцы, ближние - жители Палестины и, прежде всего, Иудеи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. 14 The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? 15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; 16 He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. 17 Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. 18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? 19 Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. 20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. 21 But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. 22 For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us. 23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. 24 And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
Here is a preface that commands attention; and it is fit that all should attend, both near and afar off, to what God says and does (v. 13): Hear, you that are afar off, whether in place or time. Let distant regions and future ages hear what God has done. They do so; they will do so from the scripture, with as much assurance as those that were near, the neighbouring nations and those that lived at that time. But whoever hears what God has done, whether near or afar off, let them acknowledge his might, that it is irresistible, and that he can do every thing. Those are very stupid who hear what God has done and yet will not acknowledge his might. Now what is it that God has done which we must take notice of, and in which we must acknowledge his might?
I. He has struck a terror upon the sinners in Zion (v. 14): Fearfulness has surprised the hypocrites. There are sinners in Zion, hypocrites, that enjoy Zion's privileges and concur in Zion's services, but their hearts are not right in the sight of God; they keep up secret haunts of sin under the cloak of a visible profession, which convicts them of hypocrisy. Sinners in Zion will have a great deal to answer for above other sinners; and their place in Zion will be so far from being their security that it will aggravate both their sin and their punishment. Now those sinners in Zion, though always subject to secret frights and terrors, were struck with a more than ordinary consternation from the convictions of their own consciences. 1. When they saw the Assyrian army besieging Jerusalem, and ready to set fire to it and lay it in ashes, and burn the wasps in the nest. Finding they could not make their escape to Egypt, as some had done, and distrusting the promises God had made by his prophets that he would deliver them, they were at their wits' end, and ran about like men distracted, crying, "Who among us shall dwell with devouring fire? Let us therefore abandon the city, and shift for ourselves elsewhere; one had as good live in everlasting burnings as live here." Who will stand up for us against this devouring fire? so some read it. See here how the sinners in Zion are affected when the judgments of God are abroad; while they were only threatened they slighted them and made nothing of them; but, when they come to be executed, they run into the other extreme, then they magnify them, and make the worst of them; they call them devouring fire and everlasting burnings, and despair of relief and succour. Those that rebel against the commands of the word cannot take the comforts of it in a time of need. Or, rather, 2. When they saw the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, v. 11, 12. When the sinners in Zion saw what dreadful execution the wrath of God made they were in a great fright, being conscious to themselves that they had provoked this God by their secretly worshipping other gods; and therefore they cry out, Who among us shall dwell with this devouring fire, before which so vast an army is as thorns? Who among us shall dwell with these everlasting burnings, which have made the Assyrians as the burnings of lime? v. 12. Thus they said, or should have said. Note, God's judgments upon the enemies of Zion should strike a terror upon the sinners in Zion, nay, David himself trembles at them, Ps. cxix. 120. God himself is this devouring fire, Heb. xii. 29. Who is able to stand before him? 1 Sam. vi. 20. His wrath will burn those everlastingly that have made themselves fuel for it. It is a fire that shall never be quenched, nor will ever go out of itself; for it is the wrath of an everlasting God preying upon the conscience of an immortal soul. Nor can the most daring sinners bear up against it, so as to bear either the execution of it or the fearful expectation of it. Let this awaken us all to flee from the wrath to come, by fleeing to Christ as our refuge.
II. He has graciously provided for the security of his people that trust in him: Hear this, and acknowledge his power in making those that walk righteously, and speak uprightly, to dwell on high, v. 15, 16. We have here,
1. The good man's character, which he preserves even in times of common iniquity, in divers instances. (1.) He walks righteously. In the whole course of his conversation he acts by rules of equity, and makes conscience of rendering to all their due, to God his due, as well as to men theirs. His walk is righteousness itself; he would not for a world wilfully do an unjust thing. (2.) He speaks uprightly, uprightnesses (so the word is); he speaks what is true and right, and with an honest intention. He cannot think one thing and speak another, nor look one way and row another. His word is to him as sacred as his oath, and is not yea and nay. (3.) He is so far from coveting ill-gotten gain that he despises it. He thinks it a mean and sordid thing, and unbecoming a man of honour, to enrich himself by any hardship put upon his neighbour. He scorns to do a wrong thing, nay, to do a severe thing, though he might get by it. He does not over-value gain itself, and therefore easily abhors the gain that is not honestly come by. (4.) If he have a bribe at any time thrust into his hand, to pervert justice, he shakes his hands from holding it, with the utmost detestation, taking it as an affront to have it offered him. (5.) He stops his ears from hearing any thing that tends to cruelty or bloodshed, or any suggestions stirring him up to revenge, Job xxxi. 31. He turns a deaf ear to those that delight in war and entice him to cast in his lot among them, Prov. i. 14, 16. (6.) He shuts his eyes from seeing evil. He has such an abhorrence of sin that he cannot bear to see others commit it, and does himself watch against all the occasions of it. Those that would preserve the purity of their souls must keep a strict guard upon the senses of their bodies, must stop their ears to temptations, and turn away their eyes from beholding vanity.
2. The good man's comfort, which he may preserve even in times of common calamity, v. 16. (1.) He shall be safe; he shall escape the devouring fire and the everlasting burnings; he shall have access to, and communion with, that God who is a devouring fire, but shall be to him a rejoicing light. And, as to present troubles, he shall dwell on high, out of the reach of them, nay, out of the hearing of the noise of them; he shall not be really harmed by them, nay, he shall not be greatly frightened at them: The floods of great waters shall not come nigh him; or, if they should attack him, his place of defence shall be the munitions of rocks, strong and impregnable, fortified by nature as well as art. The divine power will keep him safe, and his faith in that power will keep him easy. God, the rock of ages, will be his high tower. (2.) He shall be supplied; he shall want nothing that is necessary for him: Bread shall be given him, even when the siege is straitest and provisions are cut off; and his waters shall be sure, that is, he shall be sure of the continuance of them, so that he shall not drink his water by measure and with astonishment. Those that fear the Lord shall not want any thing that is good for them.
III. He will protect Jerusalem, and deliver it out of the hands of the invaders. This storm that threatened them should blow over, and they should enjoy a prosperous state again. Many instances are here given of this prosperity.
1. Hezekiah shall put off his sackcloth and all the sadness of his countenance, and shall appear publicly in his beauty, in his royal robes and with a pleasing aspect (v. 17), to the great joy of all his loving subjects. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall with an eye of faith see the King of kings in his beauty, the beauty of holiness, and that beauty shall be upon them.
2. The siege being raised, by which they were kept close within the walls of Jerusalem, they shall now be at liberty to go abroad upon business or pleasure without danger of falling into the enemies' hand: They shall behold the land that is very far off; they shall visit the utmost corners of the nation, and take a prospect of the adjacent countries, which will be the more pleasant after so long a confinement. Thus believers behold the heavenly Canaan, that land that is very far off, and comfort themselves with the prospect of it in evil times.
3. The remembrance of the fright they were in shall add to the pleasure of their deliverance (v. 18): Thy heart shall meditate terror, meditate it with pleasure when it is over. Thou shalt think thou still hearest the alarm in thy ears, when all the cry was, "Arm, arm, arm! every man to his post. Where is the scribe or secretary of war? Let him appear to draw up the muster-roll. Where is the receiver and pay-master of the army? Let him see what he had in bank, to defray the charge of a defence. Where is he that counted the towers? Let him bring in the account of them, that care may be taken to put a competent number of men in each." Or these words may be taken as Jerusalem's triumph over the vanquished army of the Assyrians, and the rather because the apostle alludes to them in his triumphs over the learning of this world, when it was baffled by the gospel of Christ, 1 Cor. i. 20. The virgin, the daughter of Zion, despises all their military preparations. Where is the scribe or muster-master of the Assyrian army? Where is their weigher (or treasurer), and where are their engineers that counted the towers? They are all either dead or fled. There is an end of them.
4. They shall no more be terrified with the sight of the Assyrians, who were a fierce people naturally, and were particularly fierce against the people of the Jews, and were of a strange language, that could understand neither their petitions nor their complaints, and therefore had a pretence for being deaf to them, nor could themselves be understood: "They are of a deeper speech than thou canst perceive, which will make them the more formidable, v. 19. Thy eyes shall no more see them thus fierce, but their countenances changed when they shall all become dead corpses."
5. They shall no more be under apprehensions of the danger of Jerusalem-Zion, and the temple there (v. 20): "Look upon Zion, the city of our solemnities, the city where our solemn sacred feasts are kept, where we used to meet to worship God in religious assemblies." The good people among them, in the time of their distress, were most in pain for Zion upon this account, that it was the city of their solemnities, that the conquerors would burn their temple and they should not have that to keep their solemn feasts in any more. In times of public danger our concern should be most about our religion, and the cities of our solemnities should be dearer to us than either our strong cities or our store-cities. It is with an eye to this that God will work deliverance for Jerusalem, because it is the city of religious solemnities: let those be conscientiously kept up, as the glory of a people, and we may depend upon God to create a defence upon that glory. Two things are here promised to Jerusalem:-- (1.) A well-grounded security. It shall be a quiet habitation for the people of God; they shall not be molested and disturbed, as they have been, by the alarms of the sword either of war or persecution, ch. xxix. 20. It shall be a quiet habitation, as it is the city of our solemnities. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house and have none to make us afraid there. Thus it shall be with Jerusalem; and the eyes shall see it, which will be a great satisfaction to a good man, Ps. cxxviii. 5, 6. "Thou shalt see the good of Jerusalem, and peace upon Israel; thou shalt live to see it and share in it." (2.) An unmoved stability. Jerusalem, the city of our solemnities, is indeed but a tabernacle, in comparison with the New Jerusalem. The present manifestations of the divine glory and grace are nothing in comparison with those that are reserved for the future state. But it is such a tabernacle as shall not be taken down. After this trouble is over Jerusalem shall long enjoy a confirmed peace; and her sacred privileges, which are the stakes and cords of her tabernacle, shall not be removed from her, nor any disturbance given to the course and circle of her religious services. God's church on earth is a tabernacle, which, though it may be shifted from one place to another, shall not be taken down while the world stands; for in every age Christ will have a seed to serve him. The promises of the covenant are its stakes, which shall never be removed, and the ordinances and institutions of the gospel are its cords, which shall never be broken. They are things which cannot be shaken, though heaven and earth be, but shall remain.
6. God himself will be their protector and Saviour, v. 21, 22. This the principal ground of their confidence: "He that is himself the glorious Lord will display his glory for us and be a glory to us, such as shall eclipse the rival-glory of the enemy." God, in being a gracious Lord, is a glorious Lord; for his goodness is his glory. God will be the Saviour of Jerusalem and her glorious Lord, (1.) As a guard against their adversaries abroad. He will be a place of broad rivers and streams. Jerusalem had no considerable river running by it, as most great cities have, nothing but the brook Kidron, and so wanted one of the best natural fortifications, as well as one of the greatest advantages for trade and commerce, and upon this account their enemies despised them and doubted not but to make an easy prey of them; but the presence and power of God are sufficient at any time to make up to us the deficiencies of the creature and of its strength and beauty. We have all in God, all we need or can desire. Many external advantages Jerusalem has not which other places have, but in God there is more than an equivalent. But, if there be broad rivers and streams about Jerusalem, may not these yield an easy access to the fleet of an invader? No; these are rivers and streams in which shall go no galley with oars, no man of war or gallant ship. If God himself be the river, it must needs be inaccessible to the enemy; they can neither find nor force their way by it. (2.) As a guide to their affairs at home: "For the Lord is our Judge, to whom we are accountable, to whose judgment we refer ourselves, by whose judgment we abide, and who therefore (we hope) will judge for us. He is our lawgiver; his word is a law to us, and to him every thought within us is brought into obedience. He is our King, to whom we pay homage and tribute, and an inviolable allegiance, and therefore he will save us." For, as protection draws allegiance, so allegiance may expect protection, and shall have it with God. By faith we take Christ for our prince and Saviour, and as such depend upon him and devote ourselves to him. Observe with what an air of triumph, and with what an emphasis laid upon the glorious name of God, they comfort themselves with this: Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, who, being self-existent, is self-sufficient, and all-sufficient to us.
7. The enemies shall be quite infatuated, and all their powers and projects broken, like a ship at sea in stress of weather, that cannot ride out the storm, but having her tackle torn, her masts split, and nothing wherewith to repair them, is given up for a wreck, v. 23. The tacklings of the Assyrian are loosed; they are like a ship whose tacklings are loose, or forsaken by the ship's crew, when they give it over for lost, finding that they cannot strengthen the mast, but it will come down. They thought themselves sure of Jerusalem; but when they were just entering the port as it were, and though all was their own, they were quite becalmed, and could not spread their sail, but lay wind-bound till God poured the fury of his wrath upon them. The enemies of God's church are often disarmed and unrigged when they think they have almost gained their point.
8. The wealth of their camp shall be a rich booty for the Jews: Then is the prey of a great spoil divided. When the greater part were slain the rest fled in confusion, and with such precipitation that (like the Syrians) they left their tents as they were, so that all the treasure in them fell into the hands of the besieged; and even the lame take the prey. Those that tarried at home did divide the spoil. It was so easy to come at that not only the strong man might make himself master of it, but even the lame man, whose hands were lame, that he could not fight, and his feet, that he could not pursue. As the victory shall cost them no peril, so the prey shall cost them no toil. And there was such abundance of it that when those who were forward, and came first, had carried off as much as they would, even the lame, who came late, found sufficient. Thus God brought good out of evil, and not only delivered Jerusalem, but enriched it, and abundantly recompensed the losses they had sustained. Thus comfortably and well do the frights and distresses of the people of God often end.
9. Both sickness and sin shall be taken away; and then sickness is taken away in mercy when this is all the fruit of it, and the recovery from it, even the taking away of sin. (1.) The inhabitant shall not say, I am sick. As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp and seize something for themselves; or there shall be such a universal transport of joy upon this occasion that even the sick shall, for the present, forget their sickness and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure. Or it intimates that, whereas infectious diseases are commonly the effect of long sieges, it shall not be so with Jerusalem, but the inhabitants of it with their victory and peace shall have health also, and there shall be no complaining upon the account of sickness within their gates. Or those that are sick shall bear their sickness without complaining as long as they see it goes well with Jerusalem. Our sense of private grievances should be drowned in our thanksgivings for public mercies. (2.) The people that dwell therein shall be forgiven their iniquity, not only the body of the nation forgiven their national guilt in the removing of the national judgment, but particular persons, that dwell therein, shall repent, and reform, and have their sins pardoned. And this is promised as that which is at the bottom of all other favours; he will do so and so for them, for he will be merciful to their unrighteousness, Heb. viii. 12. Sin is the sickness of the soul. When God pardons the sin he heals the disease; and, when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out and the cause of it removed; so that either the inhabitant shall not be sick or at least shall not say, I am sick. If iniquity be taken away, we have little reason to complain of outward affliction. Son, be of good cheer; thy sins are forgiven thee.
Albert Barnes: Notes on the Bible - 1834
33:13: Hear, ye that are far off - This is an address of Yahweh, indicating that the destruction of the Assyrian army would be so signal that it would be known to distant nations, and would constitute an admonition to them.
Ye that are near - Ye Jews; or the nations immediately adjacent to Judea. The phrase 'far and near,' is equivalent to all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: Hear: Isa 18:3, Isa 37:20, Isa 49:1, Isa 57:19; Exo 15:14; Jos 2:9-11, Jos 9:9, Jos 9:10; Sa1 17:46; Psa 46:6-11, Psa 48:10, Psa 98:1, Psa 98:2; Dan 3:27-30, Dan 4:1-3, Dan 6:25-27; Act 2:5-11; Eph 2:11-18
ye that are near: Psa 97:8, Psa 99:2, Psa 99:3, Psa 147:12-14, Psa 148:14
Carl Friedrich Keil and Franz Delitzsch
33:13
But the prophet, while addressing Asshur, does not overlook those sinners of his own nation who are deserving of punishment. The judgment upon Asshur is an alarming lesson, not only for the heathen, but for Israel also; for there is no respect of persons with Jehovah. "Hear, ye distant ones, what I have accomplished; and perceive, ye near ones, my omnipotence! The sinners in Zion are afraid; trembling seizes the hypocrites: who of us can abide with devouring fire? who of us abide with everlasting burnings?" Even for the sinners in Jerusalem also there is no abiding in the presence of the Almighty and Just One, who has judged Asshur (the act of judgment is regarded by the prophet as having just occurred); they must either repent, or they cannot remain in His presence. Jehovah, so far as His wrath is concerned, is "a consuming fire" (Deut 4:24; Deut 9:3); and the fiery force of His anger is "everlasting burnings" (mōkedē ‛ōlâm), inasmuch as it consists of flames that are never extinguished, never burn themselves out. And this God had His fire and His furnace in Jerusalem (Is 31:9), and had just shown what His fire could do, when once it burst forth. Therefore do the sinners inquire in their alarm, whilst confessing to one another (lânū; cf., Amos 9:1) that none of them can endure it, "Who can dwell with devouring fire?" etc. (gūr with the acc. loci, as in Ps 5:5).
Geneva 1599
33:13 Ye [that are] (r) far off, hear what I have done; and, ye [that are] near, acknowledge my might.
(r) His vengeance will be so great that all the world will talk of it.
John Gill
33:13 Hear, ye that are far off, what I have done,.... Not meaning the destruction of the Assyrian, as it is commonly interpreted; but the ruin of antichrist, the beast, and false prophet, and the burning of the city and whore of Rome; for, whoever will be the instruments, the work is the Lord's, and therefore it will be done: "she shall be utterly burnt with fire, for strong is the Lord who judgeth her", Rev_ 18:8 and this shall be heard of far and near, who shall applaud the mighty work, and give God the glory of it, Rev_ 19:1,
and, ye that are near, acknowledge my might; even his omnipotence, which will be seen, observed, and owned by multitudes, who will say, "Allelujah, for the Lord God omnipotent reigneth", Rev_ 19:6 there will be some that will be nigh, that shall stand afar off, lamenting her case, and will not own the hand of God in it, Rev_ 18:9 but others will.
Robert Jamieson, A. R. Fausset and David Brown
33:13 far off--distant nations.
near--the Jews and adjoining peoples (Is 49:1).
33:1433:14: Մերժեցա՛ն ՚ի Սիովնէ անօրէնք. դողո՛ւմն կալցի զամպարիշտս։ Իսկ արդ ո՞ պատմեսցէ ձեզ եթէ հուր բորբոքեալ կայ. կամ ո՞ պատմեսցէ ձեզ զտեղւոյն յաւիտենից[9956]։ [9956] Ոմանք. Մերժեցան ՚ի Սիոնէ օրէնք։
14 Անօրէնները մերժուեցին Սիոնից. դողն է բռնել ամբարիշտներին: Եւ արդ, ո՞վ պիտի պատմի ձեզ, թէ կրակը բորբոքուել է, կամ ո՞վ պիտի յայտնի ձեզ յաւիտենական կայանի մասին:
14 Սիօնի մէջ մեղաւորները կը վախնան, Դողը կեղծաւորները կը բռնէ։Մեզմէ ո՞վ կրնայ բնակիլ լափող կրակի մէջ. Մեզմէ ո՞վ կրնայ բնակիլ յաւիտենական բոցերուն մէջ։
[481]Մերժեցան ի Սիոնէ`` անօրէնք, դողումն կալցի զամպարիշտս: Իսկ արդ ո՞ [482]պատմեսցէ ձեզ եթէ հուր բորբոքեալ կայ, կամ ո՞ պատմեսցէ ձեզ զտեղւոյն`` յաւիտենից:

33:14: Մերժեցա՛ն ՚ի Սիովնէ անօրէնք. դողո՛ւմն կալցի զամպարիշտս։ Իսկ արդ ո՞ պատմեսցէ ձեզ եթէ հուր բորբոքեալ կայ. կամ ո՞ պատմեսցէ ձեզ զտեղւոյն յաւիտենից[9956]։
[9956] Ոմանք. Մերժեցան ՚ի Սիոնէ օրէնք։
14 Անօրէնները մերժուեցին Սիոնից. դողն է բռնել ամբարիշտներին: Եւ արդ, ո՞վ պիտի պատմի ձեզ, թէ կրակը բորբոքուել է, կամ ո՞վ պիտի յայտնի ձեզ յաւիտենական կայանի մասին:
14 Սիօնի մէջ մեղաւորները կը վախնան, Դողը կեղծաւորները կը բռնէ։Մեզմէ ո՞վ կրնայ բնակիլ լափող կրակի մէջ. Մեզմէ ո՞վ կրնայ բնակիլ յաւիտենական բոցերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1433:14 Устрашились грешники на Сионе; трепет овладел нечестивыми: >
33:14 ἀπέστησαν αφιστημι distance; keep distance οἱ ο the ἐν εν in Σιων σιων Siōn; Sion ἄνομοι ανομος lawless λήμψεται λαμβανω take; get τρόμος τρομος trembling τοὺς ο the ἀσεβεῖς ασεβης irreverent τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce ὑμῖν υμιν you ὅτι οτι since; that πῦρ πυρ fire καίεται καιω burn τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce ὑμῖν υμιν you τὸν ο the τόπον τοπος place; locality τὸν ο the αἰώνιον αιωνιος eternal; of ages
33:14 פָּחֲד֤וּ pāḥᵃḏˈû פחד tremble בְ vᵊ בְּ in צִיֹּון֙ ṣiyyôn צִיֹּון Zion חַטָּאִ֔ים ḥaṭṭāʔˈîm חַטָּא sinful אָחֲזָ֥ה ʔāḥᵃzˌā אחז seize רְעָדָ֖ה rᵊʕāḏˌā רְעָדָה trembling חֲנֵפִ֑ים ḥᵃnēfˈîm חָנֵף alienated מִ֣י׀ mˈî מִי who יָג֣וּר yāḡˈûr גור dwell לָ֗נוּ lˈānû לְ to אֵ֚שׁ ˈʔēš אֵשׁ fire אֹוכֵלָ֔ה ʔôḵēlˈā אכל eat מִי־ mî- מִי who יָג֥וּר yāḡˌûr גור dwell לָ֖נוּ lˌānû לְ to מֹוקְדֵ֥י môqᵊḏˌê מֹוקֵד hearth עֹולָֽם׃ ʕôlˈām עֹולָם eternity
33:14. conterriti sunt in Sion peccatores possedit tremor hypocritas quis poterit habitare de vobis cum igne devorante quis habitabit ex vobis cum ardoribus sempiternisThe sinners in Sion are afraid, trembling hath seized upon the hypocrites. Which of you can dwell with devouring fire? which of you shall dwell with everlasting burnings?
14. The sinners in Zion are afraid; trembling hath surprised the godless ones. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
33:14. The sinners in Zion are terrified; trembling has taken hold of the hypocrites. Who among you is able to live with a devouring fire? Who among you will live with an everlasting flame?
33:14. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings:

33:14 Устрашились грешники на Сионе; трепет овладел нечестивыми: <<кто из нас может жить при огне пожирающем? кто из нас может жить при вечном пламени?>>
33:14
ἀπέστησαν αφιστημι distance; keep distance
οἱ ο the
ἐν εν in
Σιων σιων Siōn; Sion
ἄνομοι ανομος lawless
λήμψεται λαμβανω take; get
τρόμος τρομος trembling
τοὺς ο the
ἀσεβεῖς ασεβης irreverent
τίς τις.1 who?; what?
ἀναγγελεῖ αναγγελλω announce
ὑμῖν υμιν you
ὅτι οτι since; that
πῦρ πυρ fire
καίεται καιω burn
τίς τις.1 who?; what?
ἀναγγελεῖ αναγγελλω announce
ὑμῖν υμιν you
τὸν ο the
τόπον τοπος place; locality
τὸν ο the
αἰώνιον αιωνιος eternal; of ages
33:14
פָּחֲד֤וּ pāḥᵃḏˈû פחד tremble
בְ vᵊ בְּ in
צִיֹּון֙ ṣiyyôn צִיֹּון Zion
חַטָּאִ֔ים ḥaṭṭāʔˈîm חַטָּא sinful
אָחֲזָ֥ה ʔāḥᵃzˌā אחז seize
רְעָדָ֖ה rᵊʕāḏˌā רְעָדָה trembling
חֲנֵפִ֑ים ḥᵃnēfˈîm חָנֵף alienated
מִ֣י׀ mˈî מִי who
יָג֣וּר yāḡˈûr גור dwell
לָ֗נוּ lˈānû לְ to
אֵ֚שׁ ˈʔēš אֵשׁ fire
אֹוכֵלָ֔ה ʔôḵēlˈā אכל eat
מִי־ mî- מִי who
יָג֥וּר yāḡˌûr גור dwell
לָ֖נוּ lˌānû לְ to
מֹוקְדֵ֥י môqᵊḏˌê מֹוקֵד hearth
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
33:14. conterriti sunt in Sion peccatores possedit tremor hypocritas quis poterit habitare de vobis cum igne devorante quis habitabit ex vobis cum ardoribus sempiternis
The sinners in Sion are afraid, trembling hath seized upon the hypocrites. Which of you can dwell with devouring fire? which of you shall dwell with everlasting burnings?
33:14. The sinners in Zion are terrified; trembling has taken hold of the hypocrites. Who among you is able to live with a devouring fire? Who among you will live with an everlasting flame?
33:14. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
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
14-15: Грешники, каких было немало в Иерусалиме (Ис 1:28), находят для себя стеснительным представление о Боге как грозном Судии, строго карающем за беззакония. Им не хочется расстаться со своими порочными привычками, а между тем - говорит царь-псалмопевец словами 14-го псалма (1-2: ст.) - это необходимо: только чистые и справедливые люди могут безопасно жить на Сионе, вблизи Бога-Судии.

Не видеть зла, т. е. хороший человек не хочет и смотреть на зло, на преступление, а уже участвовать в нем, конечно, не станет!
Adam Clarke: Commentary on the Bible - 1831
33:14: The sinners in Zion are afraid - Zion has been generally considered as a type of the Church of God. Now all the members of God's Church should be holy, and given to good works; sinners in Zion, therefore, are portentous beings! but, alas! where are they not? The Targum on this verse is worthy of notice: "The sinners in Zion are broken down; fear hath seized the ungodly, who are suffering for their ways. They say, Who among us shall dwell in Zion, where the splendor of the Divine Majesty is like a consuming fire? Who of us shall dwell in Jerusalem, where the ungodly are judged and delivered into hell for an eternal burning?" Everdurynge brennyngis. Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
33:14: The sinners in Zion are afraid - This verse is evidently designed to describe the alarm that was produced in Jerusalem on impenitent sinners and hypocrites by a view of the judgment of God on the army of Sennacherib. They would see his wrath on his enemies then, and in view of the terrors of his indignation in relation to that army they would be alarmed, and would ask how it would be possible for them to endure such wrath foRev_er. If the effect of the wrath of God even for a night, when it should blaze against that great army, was so terrible, how could it be borne foRev_er? This seems to be the general idea of the passage. A great variety of interpretations have been proposed, which may be seen in Vitringa and Poole. The phrase, 'sinners in Zion' here refers to the wicked and rebellious in Jerusalem.
Fearfulness hath surprised the hypocrites - Those who professed to serve God, and yet who were secretly depending on the aid of Egypt (see Isa 31:1-9; compare the note at Isa 9:17). The sentiment here is, that those who professedly are the friends of God, but who are secretly and really his enemies, are often alarmed at his judgments. When the judgments of God overtake sinners, they are conscious that they deserve also his wrath, and their minds are filled with consternation. So in a time of pRev_ailing sickness, or of pestilence, they who have really no confidence in God, and no evidence that they are prepared to die, are filled with alarm. A true friend of God will be calm in such scenes; a hypocrite will show by his consternation that he has no religion.
Who among us shall dwell with the devouring fire? - Some have understood this as referring to the fires which they supposed the Assyrian would kindle in Jerusalem, apprehending that he would take and burn the city. But the more probable interpretation is that which refers it to the judgment that would be brought upon the Assyrians - the burning wrath of God like fire that would consume them. The destruction of the Assyrians is repeatedly represented under the image of a storm and tempest, where there would be the 'flame of devouring fire' (see the note at Isa 29:6). The sense is this: 'God has suddenly consumed that immense army of his foes. Such must be the awful punishment of the wicked. How can we abide it? We also, through among his people, are his foes, and are exposed to his wrath. How can we endure the terrors of that day when his burning indignation shall also overtake us?'
Shall dwell with everlasting burnings - Who among us could endure to suffer amid such burning wrath foRev_er? If that wrath is so fierce as to consume such an immense host in a single night, who could abide it should it be continued foRev_er and foRev_er? This is the obvious sense of this passage; and it implies:
1. That hypocrites will be greatly alarmed when they see punishment come upon the open and avowed enemies of God.
2. That in such times they will have none of the peace and quiet confidence which his true friends have.
3. That such an alarm is evidence of conscious guilt and hypocrisy.
4. That the persons here spoken of had a belief of the doctrine of eternal punishment - a belief which hypocrites and sinners always have, else why should they be alarmed?
5. That the punishment of hypocrites in the church will be dreadful and terrific. This seems to have been the conviction here. They saw that if such judgments came upon those who had no knowledge of the true God, it must be infinitely more terrible on those who had been trained amidst the institutions of religion, and who had professed attachment to Yahweh. And so it will be in a preeminent degree among those who have been trained in the Christian church, and who have been the professed but insincere followers of the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: sinners: Isa 7:2, Isa 28:14, Isa 28:15, Isa 28:17-22, Isa 29:13, Isa 30:8-11; Num 17:12, Num 17:13; Job 15:21, Job 15:22; Job 18:11; Psa 53:5; Pro 28:1; Rev 6:15-17
the hypocrites: Isa 9:17, Isa 10:6; Mat 22:12, Mat 24:51
Who among us shall dwell with the: Isa 5:24, Isa 29:6, Isa 30:27-33; Deu 5:24, Deu 5:25, Deu 32:21-24; Psa 11:6, Psa 21:9, Psa 50:3; Nah 1:6; Heb 12:29
everlasting: Isa 34:9, Isa 66:24; Mat 18:8, Mat 25:41, Mat 25:46; Mar 9:43-49; Luk 16:23-26; Th2 1:8; Rev 14:10, Rev 20:10
Geneva 1599
33:14 The (s) sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?
(s) Which do not believe the words of the prophet, and the assurance of their deliverance.
John Gill
33:14 The sinners in Zion are afraid, and fearfulness hath surprised the hypocrites,.... Meaning not persons of such a character that dwelt in Jerusalem, who had the guise and form of religion, and not the power of it, and were for fleeing to Egypt, and trusting in Pharaoh, and not in the Lord; who were seized with dread and terror, when the Assyrian army besieged them, or when it was so awfully destroyed by the angel in the night; when, observing the visible and immediate hand of God in it, they might fear the like judgment would fall upon them for their irreligion and hypocrisy; but rather formal professors, and hypocritical persons, in the reformed churches, or Protestants having only a form of godliness, without the power of it, are meant; who, observing God's judgments upon antichrist, shall be seized with a panic, lest the like should come down upon them for their hypocrisy and deceit; unless it should be rather thought that antichrist, and his followers themselves, are designed, who himself is said to sit in the temple of God, and who claim to themselves the name of the church of God, and pretend to be Christians, though they are not; when they shall see the city of Rome in flames, and the vials of God's wrath poured on the antichristian states, shall dread the vengeance of eternal fire, which they express in the following words:
Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? that is, the wrath of God in hell, which is the fire that feeds upon and devours Christless sinners; which shall never be quenched, and is called everlasting fire, in which the followers of antichrist will be tormented for ever; and the smoke of which will ascend for ever and ever, and will be intolerable; none will be able to abide and endure it; see Rev_ 14:9. So the Targum interprets it of the place where the ungodly are to be judged and delivered into hell, an everlasting burning.
John Wesley
33:14 The sinners - This is spoken of the Jews. The prophet having foretold the deliverance of God's people, and the destruction of their enemies, gives a lively representation of the unbelieving condition, in which the Jews were, before their deliverance came. Who - How shall we be able to endure, or avoid the wrath of that God, who is a consuming fire; who is now about to destroy us utterly by the Assyrians, and will afterwards burn us with unquenchable fire?
Robert Jamieson, A. R. Fausset and David Brown
33:14 sinners in Zion--false professors of religion among the elect people (Mt 22:12).
hypocrites--rather, "the profane"; "the abandoned" [HORSLEY].
who, &c.--If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mk 9:46-48)? Fire is a common image for the divine judgments (Is 29:6; Is 30:30).
among us--If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (Lk 12:47-48; Jas 4:17)?
33:1533:15: Որ գնայ արդարութեամբ, խօսի զուղիղ ճանապարհէ. ատեայ զանօրէնութիւն եւ զանիրաւութիւն, թօթափէ զձեռս իւր ՚ի կաշառոց. ծանրացուցանէ զականջս առ ՚ի չլսելոյ զդատաստան արեան, խնո՛ւ զաչս իւր զի մի՛ տեսցէ զանիրաւութիւն[9957]։ [9957] Ոմանք. Զականջս իւր առ ՚ի չլսելոյ զդատաստանս ար՛՛։
15 Ով արդարութեամբ է ընթանում, խօսում ճշմարիտ ուղու մասին, ատում անօրէնութիւնն ու անիրաւութիւնը, իր ձեռքերը հեռու պահում կաշառքից, ծանրացնում ականջները, որպէսզի չլսի արեան վրիժառութեան մասին, փակում աչքերը, որպէսզի անարդարութիւնը չտեսնի, “
15 Արդարութեամբ քալողը եւ ուղղութեամբ խօսողը, Անիրաւութեան շահը մերժողը, Կաշառք առնելէն ձեռք թօթուողը, Արիւնահեղութեան խօսքերը չլսելու համար ականջները գոցողը Ու չարութիւնը չտեսնելու համար աչքերը գոցողը։
Որ գնայ արդարութեամբ, խօսի զուղիղ [483]ճանապարհէ, ատեայ զանօրէնութիւն եւ զանիրաւութիւն, թօթափէ զձեռս իւր ի կաշառոց, ծանրացուցանէ զականջս առ ի չլսելոյ զդատաստան արեան, խնու զաչս իւր զի մի՛ տեսցէ զանիրաւութիւն:

33:15: Որ գնայ արդարութեամբ, խօսի զուղիղ ճանապարհէ. ատեայ զանօրէնութիւն եւ զանիրաւութիւն, թօթափէ զձեռս իւր ՚ի կաշառոց. ծանրացուցանէ զականջս առ ՚ի չլսելոյ զդատաստան արեան, խնո՛ւ զաչս իւր զի մի՛ տեսցէ զանիրաւութիւն[9957]։
[9957] Ոմանք. Զականջս իւր առ ՚ի չլսելոյ զդատաստանս ար՛՛։
15 Ով արդարութեամբ է ընթանում, խօսում ճշմարիտ ուղու մասին, ատում անօրէնութիւնն ու անիրաւութիւնը, իր ձեռքերը հեռու պահում կաշառքից, ծանրացնում ականջները, որպէսզի չլսի արեան վրիժառութեան մասին, փակում աչքերը, որպէսզի անարդարութիւնը չտեսնի, “
15 Արդարութեամբ քալողը եւ ուղղութեամբ խօսողը, Անիրաւութեան շահը մերժողը, Կաշառք առնելէն ձեռք թօթուողը, Արիւնահեղութեան խօսքերը չլսելու համար ականջները գոցողը Ու չարութիւնը չտեսնելու համար աչքերը գոցողը։
zohrab-1805▾ eastern-1994▾ western am▾
33:1533:15 Тот, кто ходит в правде и говорит истину; кто презирает корысть от притеснения, удерживает руки свои от взяток, затыкает уши свои, чтобы не слышать о кровопролитии, и закрывает глаза свои, чтобы не видеть зла;
33:15 πορευόμενος πορευομαι travel; go ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing λαλῶν λαλεω talk; speak εὐθεῖαν ευθυς straight; directly ὁδόν οδος way; journey μισῶν μισεω hate ἀνομίαν ανομια lawlessness καὶ και and; even ἀδικίαν αδικια injury; injustice καὶ και and; even τὰς ο the χεῖρας χειρ hand ἀποσειόμενος αποσειω from; away δώρων δωρον present βαρύνων βαρυνω weighty; weigh down τὰ ο the ὦτα ους ear ἵνα ινα so; that μὴ μη not ἀκούσῃ ακουω hear κρίσιν κρισις decision; judgment αἵματος αιμα blood; bloodstreams καμμύων καμμυω close τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight ἵνα ινα so; that μὴ μη not ἴδῃ οραω view; see ἀδικίαν αδικια injury; injustice
33:15 הֹלֵ֣ךְ hōlˈēḵ הלך walk צְדָקֹ֔ות ṣᵊḏāqˈôṯ צְדָקָה justice וְ wᵊ וְ and דֹבֵ֖ר ḏōvˌēr דבר speak מֵֽישָׁרִ֑ים mˈêšārˈîm מֵישָׁרִים uprightness מֹאֵ֞ס mōʔˈēs מאס retract בְּ bᵊ בְּ in בֶ֣צַע vˈeṣaʕ בֶּצַע profit מַעֲשַׁקֹּ֗ות maʕᵃšaqqˈôṯ מַעֲשַׁקֹּות extortions נֹעֵ֤ר nōʕˈēr נער shake off כַּפָּיו֙ kappāʸw כַּף palm מִ mi מִן from תְּמֹ֣ךְ ttᵊmˈōḵ תמך grasp בַּ ba בְּ in † הַ the שֹּׁ֔חַד ššˈōḥaḏ שֹׁחַד present אֹטֵ֤ם ʔōṭˈēm אטם plug אָזְנֹו֙ ʔoznˌô אֹזֶן ear מִ mi מִן from שְּׁמֹ֣עַ ššᵊmˈōₐʕ שׁמע hear דָּמִ֔ים dāmˈîm דָּם blood וְ wᵊ וְ and עֹצֵ֥ם ʕōṣˌēm עצם close עֵינָ֖יו ʕênˌāʸw עַיִן eye מֵ mē מִן from רְאֹ֥ות rᵊʔˌôṯ ראה see בְּ bᵊ בְּ in רָֽע׃ rˈāʕ רַע evil
33:15. qui ambulat in iustitiis et loquitur veritates qui proicit avaritiam ex calumnia et excutit manus suas ab omni munere qui obturat aures suas ne audiat sanguinem et claudit oculos suos ne videat malumHe that walketh in justices, and speaketh truth, that casteth away avarice by oppression, and shaketh his hands from all bribes, that stoppeth his ears lest he hear blood, and shutteth his eyes that he may see no evil.
15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from looking upon evil;
33:15. The one who walks in justice and speaks the truth, who casts out avarice with oppression and shakes all bribes from his hands, who blocks his ears so that he may not listen to blood, and closes his eyes so that he may not see evil.
33:15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil:

33:15 Тот, кто ходит в правде и говорит истину; кто презирает корысть от притеснения, удерживает руки свои от взяток, затыкает уши свои, чтобы не слышать о кровопролитии, и закрывает глаза свои, чтобы не видеть зла;
33:15
πορευόμενος πορευομαι travel; go
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
λαλῶν λαλεω talk; speak
εὐθεῖαν ευθυς straight; directly
ὁδόν οδος way; journey
μισῶν μισεω hate
ἀνομίαν ανομια lawlessness
καὶ και and; even
ἀδικίαν αδικια injury; injustice
καὶ και and; even
τὰς ο the
χεῖρας χειρ hand
ἀποσειόμενος αποσειω from; away
δώρων δωρον present
βαρύνων βαρυνω weighty; weigh down
τὰ ο the
ὦτα ους ear
ἵνα ινα so; that
μὴ μη not
ἀκούσῃ ακουω hear
κρίσιν κρισις decision; judgment
αἵματος αιμα blood; bloodstreams
καμμύων καμμυω close
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
ἵνα ινα so; that
μὴ μη not
ἴδῃ οραω view; see
ἀδικίαν αδικια injury; injustice
33:15
הֹלֵ֣ךְ hōlˈēḵ הלך walk
צְדָקֹ֔ות ṣᵊḏāqˈôṯ צְדָקָה justice
וְ wᵊ וְ and
דֹבֵ֖ר ḏōvˌēr דבר speak
מֵֽישָׁרִ֑ים mˈêšārˈîm מֵישָׁרִים uprightness
מֹאֵ֞ס mōʔˈēs מאס retract
בְּ bᵊ בְּ in
בֶ֣צַע vˈeṣaʕ בֶּצַע profit
מַעֲשַׁקֹּ֗ות maʕᵃšaqqˈôṯ מַעֲשַׁקֹּות extortions
נֹעֵ֤ר nōʕˈēr נער shake off
כַּפָּיו֙ kappāʸw כַּף palm
מִ mi מִן from
תְּמֹ֣ךְ ttᵊmˈōḵ תמך grasp
בַּ ba בְּ in
הַ the
שֹּׁ֔חַד ššˈōḥaḏ שֹׁחַד present
אֹטֵ֤ם ʔōṭˈēm אטם plug
אָזְנֹו֙ ʔoznˌô אֹזֶן ear
מִ mi מִן from
שְּׁמֹ֣עַ ššᵊmˈōₐʕ שׁמע hear
דָּמִ֔ים dāmˈîm דָּם blood
וְ wᵊ וְ and
עֹצֵ֥ם ʕōṣˌēm עצם close
עֵינָ֖יו ʕênˌāʸw עַיִן eye
מֵ מִן from
רְאֹ֥ות rᵊʔˌôṯ ראה see
בְּ bᵊ בְּ in
רָֽע׃ rˈāʕ רַע evil
33:15. qui ambulat in iustitiis et loquitur veritates qui proicit avaritiam ex calumnia et excutit manus suas ab omni munere qui obturat aures suas ne audiat sanguinem et claudit oculos suos ne videat malum
He that walketh in justices, and speaketh truth, that casteth away avarice by oppression, and shaketh his hands from all bribes, that stoppeth his ears lest he hear blood, and shutteth his eyes that he may see no evil.
33:15. The one who walks in justice and speaks the truth, who casts out avarice with oppression and shakes all bribes from his hands, who blocks his ears so that he may not listen to blood, and closes his eyes so that he may not see evil.
33:15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;
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Adam Clarke: Commentary on the Bible - 1831
33:15: That stoppeth his ears from hearing of blood "Who stoppeth his ears to the proposal of bloodshed" - A MS. reads בדמים bedamim, "in blood."
Albert Barnes: Notes on the Bible - 1834
33:15: He that walketh righteously - In this and the following verses the prophet presents, in contrast, the confidence and the security of the righteous. He first, in this verse, describes the characteristics of the righteous, and in the following verses their confidence in God, and their security and safety. The first characteristic of the righteous man is that he walks righteously; that is, he lives righteously; he does right.
And speaketh uprightly - The second characteristic - his words are well-ordered. lie is not false, perfidious, slanderous, or obscene in his words. If a private individual, his words are simple, honest, and true; if a magistrate, his decisions are according to justice.
He that despiseth the gain of oppressions - Margin, 'Deceits'. The third characteristic - he abhors the gain that is the result of imposition, false dealing, and false weights. Or if it mean oppressions, as the word usually does, then the sense is, that he does not oppress the poor, or take advantage of their needy condition, or affix exorbitant prices, or extort payment in a manner that is harsh and cruel.
That shaketh his hands from holding of bribes - The fourth characteristic - this relates particularly to magistrates. They adjudge causes according to justice, and do not allow their judgment to be swayed by the prospect of reward.
That stoppeth his ears from hearing of blood - This is the fifth characteristic. It means, evidently, he who does not listen to a proposal to shed blood, or to any scheme of violence, and robbery, and murder (see the note at Isa 1:15).
And shutteth his eyes from seeing evil - He does not desire to see it; he is not found in the places where it is committed. A righteous man should not only have no part in evil, but he will keep himself if possible from being a witness of it. A man who sees all the evil that is going forward; that is present in every brawl and contention, is usually a man who has a fondness for such scenes, and who may be expected to take part in them. It is a remarkable fact that very few of the Society of Friends are ever seen in courts of justice as witnesses. The reason is, that they have no fondness for seeing the strifes and contentions of people, and are not found in those places where evil is usually committed. This is the sixth characteristic of the righteous man; and the sum of the whole is, that he keeps himself from all forms of iniquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: that walketh: Isa 56:1, Isa 56:2; Psa 1:1-3, Psa 15:1, Psa 15:2, Psa 24:4, Psa 24:5, Psa 26:1, Psa 26:2, Psa 106:3; Eze 18:15-17; Mal 2:6; Luk 1:6; Rom 2:7; Tit 2:11, Tit 2:12; Jo1 3:7
righteously: Heb. in righteousnesses
uprightly: Heb. in uprightnesses
despiseth: Neh 5:7-13; Job 31:13-25; Luk 3:12-14, Luk 19:8; Jam 5:4
oppressions: or, deceits
shaketh: Exo 23:6-9; Num 16:15; Deu 16:19; Sa1 12:3; Jer 5:26-28; Mic 7:3, Mic 7:4; Mat 26:15; Act 8:18-23; Pe2 2:14-16
stoppeth: Sa1 24:4-7, Sa1 26:8-11; Job 31:29-31; Psa 26:4-6, Psa 26:9-11; Jer 40:15, Jer 40:16; Eph 5:11-13
blood: Heb. bloods
shutteth: Psa 119:37
Carl Friedrich Keil and Franz Delitzsch
33:15
The prophet answers their question. "He that walketh in righteousness, and speaketh uprightness; he that despiseth gain of oppressions, whose hand keepeth from grasping bribes; he that stoppeth his ear from hearing murderous counsel, and shutteth his eyes from looking at evil; he will dwell upon high places; rocky fastnesses are his castle; his bread is abundant, his waters inexhaustible." Isaiah's variation of Ps 15:1-5 and Ps 24:3-6 (as Jer 17:5-8 contains Jeremiah's variation of Ps 1:1-6). Tsedâqōth is the accusative of the object, so also is mēshârı̄m: he who walks in all the relations of life in the full measure of righteousness, i.e., who practises it continually, and whose words are in perfect agreement with his inward feelings and outward condition. The third quality is, that he not only does not seek without for any gain which injures the interests of his neighbour, but that he inwardly abhors it. The fourth is, that he diligently closes his hands, his ears, and his eyes, against all danger of moral pollution. Bribery, which others force into his hand, he throws away (cf., Neh 5:13); against murderous suggestions, or such as stimulate revenge, hatred, and violence, he stops his ear; and from sinful sights he closes his eyes firmly, and that without even winking. Such a man has no need to fear the wrath of God. Living according to the will of God, he lives in the love of God; and in that he is shut in as it were upon the inaccessible heights and in the impregnable walls of a castle upon a rock. He suffers neither hunger nor thirst; but his bread is constantly handed to him (nittân, partic.), namely, by the love of God; and his waters never fail, for God, the living One, makes them flow. This is the picture of a man who has no need to be alarmed at the judgment of God upon Asshur.
John Gill
33:15 He that walketh righteously,.... These are the words of the prophet, in answer to those of the hypocrites. So the Targum,
"the prophet said, the righteous shall dwell in it;''
not in the devouring fire and everlasting burnings, but in Zion, in Jerusalem, on high, in the munition of rocks, safe from those burnings; for these words are to be connected not with the preceding, but with the following verse Is 33:16, "thus, he that walketh righteously", &c. "he shall dwell on high", &c.; and such an one is he that walks by faith on Christ as his righteousness; that walks after the Spirit, and not after the flesh; that walks uprightly, according to the rule of the Gospel, and as becomes it; that walks in the ways of judgment and righteousness, in which Christ leads his people, and lives soberly, righteously, and godly:
and speaketh uprightly; or "uprightnesses" (b); upright things, what is in his heart, what is agreeable to the word of God, the standard of truth; who makes mention continually of the righteousness of Christ, and that only as his justifying one: and whose tongue talks of judgment, just and righteous things, and not what is corrupt, profane, impure, and impious:
he that despiseth the gain of oppressions; that which is got by oppression and rapine; the mammon of iniquity, as the Targum calls it; but reckons the gain of wisdom, and of godliness, exceeding preferable to it:
that shaketh his hand from holding of bribes; that will not receive any, but when they are put into his hands shakes them out, and will not retain them; expressing his abhorrence of such practices, and declaring that he is not to be influenced by such methods from speaking truth, and doing justice:
that stoppeth his ears from hearing of blood; or "bloods" (c); from hearing those that shed innocent blood, as the Targum; who will not hearken to any solicitations to shed blood; will not converse with men about it, or enter into schemes in order to it, much less join them in shedding it:
and shutteth his eyes from seeing evil; done by others; he abhors it in himself, and dislikes it in others; turns his eyes from beholding it, so far from taking pleasure in it, and in those that do it: all this is opposed to the hypocrisy, impiety, profaneness, rapine, bribery, murders, and wickedness of the church of Rome; see Rev_ 9:21.
(b) "qui loquitur recta", Piscator; "loquens recta", Cocceius; "loquens aequitates", Montanus. (c) "ab audiendo sanquines", Montanus; "ne audiat sanquines", Cocceius.
John Wesley
33:15 He - Who is just in all his dealings. From hearing - Who will not hearken to any counsels, tending to shed innocent blood. From seeing - That abhors the very sight of sin committed by others, and guards his eyes from beholding occasions of sin.
Robert Jamieson, A. R. Fausset and David Brown
33:15 In contrast to the trembling "sinners in Zion" (Is 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Ps 15:2; Ps 24:4).
stoppeth . . . ears . . . eyes--"Rejoiceth not in iniquity" (1Cor 13:6; contrast Is 29:20; Ps 10:3; Rom 1:32). The senses are avenues for the entrance of sin (Ps 119:37).
33:1633:16: Նա՛ բնակեսցէ ՚ի բարձր այրի վիմի հաստատնոյ. հա՛ց տացի նմա՝ եւ ջուր նորա հաւատարի՛մ[9958]։ [9958] Երկու օրինակք համեմատք իրերաց. ՚Ի բարձր այր ՚ի վիմի։ Ուր Ոսկան. ՚ի բարձրային վիմին։
16 նա հաստատուն ապառաժի բարձր անձաւի մէջ է բնակուելու. հաց պիտի տրուի նրան, ջրով եւս ապահովուած պիտի լինի նա:
16 Անիկա բարձրերը պիտի բնակի, Անոր բերդը ամուր վէմերու վրայ պիտի ըլլայ. Անոր հաց պիտի տրուի Ու անոր ջուրը անպակաս պիտի ըլլայ։
Նա բնակեսցէ ի բարձր այրի վիմի հաստատնոյ. հաց տացի նմա` եւ ջուր նորա հաւատարիմ:

33:16: Նա՛ բնակեսցէ ՚ի բարձր այրի վիմի հաստատնոյ. հա՛ց տացի նմա՝ եւ ջուր նորա հաւատարի՛մ[9958]։
[9958] Երկու օրինակք համեմատք իրերաց. ՚Ի բարձր այր ՚ի վիմի։ Ուր Ոսկան. ՚ի բարձրային վիմին։
16 նա հաստատուն ապառաժի բարձր անձաւի մէջ է բնակուելու. հաց պիտի տրուի նրան, ջրով եւս ապահովուած պիտի լինի նա:
16 Անիկա բարձրերը պիտի բնակի, Անոր բերդը ամուր վէմերու վրայ պիտի ըլլայ. Անոր հաց պիտի տրուի Ու անոր ջուրը անպակաս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1633:16 тот будет обитать на высотах; убежище его неприступные скалы; хлеб будет дан ему; вода у него не иссякнет.
33:16 οὗτος ουτος this; he οἰκήσει οικεω dwell ἐν εν in ὑψηλῷ υψηλος high; lofty σπηλαίῳ σπηλαιον cave πέτρας πετρα.1 cliff; bedrock ἰσχυρᾶς ισχυρος forceful; severe ἄρτος αρτος bread; loaves αὐτῷ αυτος he; him δοθήσεται διδωμι give; deposit καὶ και and; even τὸ ο the ὕδωρ υδωρ water αὐτοῦ αυτος he; him πιστόν πιστος faithful
33:16 ה֚וּא ˈhû הוּא he מְרֹומִ֣ים mᵊrômˈîm מָרֹום high place יִשְׁכֹּ֔ן yiškˈōn שׁכן dwell מְצָדֹ֥ות mᵊṣāḏˌôṯ מְצָד unapproachable סְלָעִ֖ים sᵊlāʕˌîm סֶלַע rock מִשְׂגַּבֹּ֑ו miśgabbˈô מִשְׂגָּב secure height לַחְמֹ֣ו laḥmˈô לֶחֶם bread נִתָּ֔ן nittˈān נתן give מֵימָ֖יו mêmˌāʸw מַיִם water נֶאֱמָנִֽים׃ neʔᵉmānˈîm אמן be firm
33:16. iste in excelsis habitabit munimenta saxorum sublimitas eius panis ei datus est aquae eius fideles suntHe shall dwell on high, the fortifications of rocks shall be his highness: bread is given him, his waters are sure.
16. He shall dwell on high: his place of defence shall be the munitions of rocks: his bread shall be given ; his waters shall be sure.
33:16. Such a one will live on high; the fortification of rocks will be his lofty place. Bread has been given to him; his waters are reliable.
33:16. He shall dwell on high: his place of defence [shall be] the munitions of rocks: bread shall be given him; his waters [shall be] sure.
He shall dwell on high: his place of defence [shall be] the munitions of rocks: bread shall be given him; his waters [shall be] sure:

33:16 тот будет обитать на высотах; убежище его неприступные скалы; хлеб будет дан ему; вода у него не иссякнет.
33:16
οὗτος ουτος this; he
οἰκήσει οικεω dwell
ἐν εν in
ὑψηλῷ υψηλος high; lofty
σπηλαίῳ σπηλαιον cave
πέτρας πετρα.1 cliff; bedrock
ἰσχυρᾶς ισχυρος forceful; severe
ἄρτος αρτος bread; loaves
αὐτῷ αυτος he; him
δοθήσεται διδωμι give; deposit
καὶ και and; even
τὸ ο the
ὕδωρ υδωρ water
αὐτοῦ αυτος he; him
πιστόν πιστος faithful
33:16
ה֚וּא ˈhû הוּא he
מְרֹומִ֣ים mᵊrômˈîm מָרֹום high place
יִשְׁכֹּ֔ן yiškˈōn שׁכן dwell
מְצָדֹ֥ות mᵊṣāḏˌôṯ מְצָד unapproachable
סְלָעִ֖ים sᵊlāʕˌîm סֶלַע rock
מִשְׂגַּבֹּ֑ו miśgabbˈô מִשְׂגָּב secure height
לַחְמֹ֣ו laḥmˈô לֶחֶם bread
נִתָּ֔ן nittˈān נתן give
מֵימָ֖יו mêmˌāʸw מַיִם water
נֶאֱמָנִֽים׃ neʔᵉmānˈîm אמן be firm
33:16. iste in excelsis habitabit munimenta saxorum sublimitas eius panis ei datus est aquae eius fideles sunt
He shall dwell on high, the fortifications of rocks shall be his highness: bread is given him, his waters are sure.
33:16. Such a one will live on high; the fortification of rocks will be his lofty place. Bread has been given to him; his waters are reliable.
33:16. He shall dwell on high: his place of defence [shall be] the munitions of rocks: bread shall be given him; his waters [shall be] sure.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-19: Обитать на высотах - то же, что иметь своим местопребыванием неприступные скалы.
Хлеб и вода - необходимые средства для поддержания жизни.
Глаза твои. Пророк обращается к жителям Иерусалима, которые доживут до времени освобождения от нашествия ассириян.
Царя. Видимо это - Мессия. Ведь речь идет о Царе, которого увидят праведники. (См. толкование предыдущего стиха).
В красоте его. Здесь намек на вретище, которое тогда по случаю печальных происшествий в своем государстве носил царь Езекия (Ис 37:1). Вместо этого вретища царь снова поднимет свои красивые одежды.
Землю отдаленную - точнее: землю, далеко раскинувшуюся. Здесь намек на то, что Иудейское царство, с уходом ассирийцев, займет все владения и царства Израильского. [Видимо здесь говорится об отдаленной земле - т. е. новом Иерусалиме. Прим. ред. ]
Сердце твое - ты.
Делавший перепись - это чиновник ассирийский, ведший счет плательщикам податей в кассу ассирийского царя.
Весивший дань. Денежных знаков в то время еще не было и серебро или золото, которым уплачивали дань, непременно нужно было взвешивать.
Осматривающий башни - это какой-нибудь ассирийский военачальник, ищущий, где лучше поставить ассирийский гарнизон.
С языком странным, непонятным. Простой народ в Иудее, конечно, не мог понимать ассирийского языка (ср. 28:11), тем более, что в армии ассирийского царя было много племен не-семитического происхождения.
Albert Barnes: Notes on the Bible - 1834
33:16: He shall dwell on high - See the margin. Heights, or high places, were usually places of safety, being, inaccessible to an enemy. The sense here is, that such a man as is described in Isa 33:15, should be preserved from alarm and danger, as if his habitation were on a lofty cliff or rock. The particular and special meaning is, that he should be safe from the anger, wrath, and consuming fire, which the sinner and the hypocrite dreaded Isa 33:14.
The munitions of rocks - The literal translation of this place would be, 'The strongholds of the rocks shall be his lofty fortress' (compare the note at Isa 2:21).
Bread shall be given him - He shall be sustained, and his life shall be preserved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:16: shall dwell: Isa 32:18; Psa 15:1, Psa 90:1, Psa 91:1-10, Psa 91:14, Psa 107:41; Pro 1:33, Pro 18:10; Hab 3:19
high: Heb. heights, or high places
his place: Isa 26:1-5; Psa 18:33
bread: Psa 33:18, Psa 34:10, Psa 37:3, Psa 111:5; Luk 12:29-31
Geneva 1599
33:16 He shall dwell on (t) high: his place of defence [shall be] the strong holds of rocks: bread shall be given him; his waters [shall be] sure.
(t) Meaning, that God will be a sure defence to all them that live according to his word.
John Gill
33:16 He shall dwell on high,.... And so in safety: this is opposed to the fears of hypocrites, the grovelling life of a worldling, and the low life of many professors, and is expressive of the security of good men. It may respect the state of the saints on earth, who dwell by faith on God, as their covenant God, on his everlasting love and unchangeable grace; on Christ, as their Redeemer and Saviour; and in their thoughts and contemplations on heavenly things, where Christ is; and particularly in the spiritual reign of Christ, after the destruction of antichrist, when such shall dwell quietly and safely in God's holy hill, the church, which shall be established upon the top of the mountains: and it may also respect the state of the saints in heaven, which is a dwelling on high, and where they will be safe from everlasting burnings, and out of the reach of all enemies:
his place of defence shall be the munitions of rocks; Christ is "the place of defence" to his people, against avenging justice, the curse and condemnation of the law, the wrath of God, sin and all its dreadful consequences, Satan and all enemies: and he is "the munitions of rocks"; he is "a Rock" himself, for them to build upon, and shelter in; and like "fortresses" made out of "rocks", which can never be undermined, blown up, or broke through:
bread shall be given him: not only shall he be in safety, but shall enjoy the greatest plenty of blessings, particularly spiritual ones; above all, Christ, the bread of God from heaven, the true bread, the bread of life, which gives and supports life, and secures an eternal one; as also the word and ordinances, which are the provisions of Zion, and which all its inhabitants are favoured with; for these are all the "gifts" of divine goodness. The Targum is,
"in the house of the sanctuary his soul shall be satisfied, his food shall be sufficient:''
his waters shall be sure; Christ and his fulness, the Spirit and his grace, the Gospel doctrines, and ordinances of it; the believer may be assured of a supply from Christ's fulness; the grace of the Spirit is never failing, and is persevering; and Gospel doctrines and ordinances are not deceitful brooks, but yield comfort and refreshment: compare with this, Rev_ 7:15.
John Wesley
33:16 On high - Out of the reach of danger. His waters - God will furnish him with all necessaries.
Robert Jamieson, A. R. Fausset and David Brown
33:16 on high--heights inaccessible to the foe (Is 26:1).
bread . . . waters--image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (Is 41:17; Ps 37:25; Ps 34:10; Ps 132:15).
33:1733:17: Զթագաւորն փառաց տեսջիք. եւ աչք ձեր տեսցեն զերկիրն ՚ի հեռուստ[9959]. [9959] Ոսկան. Զթագաւորն փառաց տեսցեն աչք նորա. տեսցեն զեր՛՛։
17 Դուք տեսնելու էք թագաւորին իր փառքի մէջ, ձեր աչքերը հեռուից դիտելու են երկիրը,
17 Քու աչքերդ թագաւորը իր վայելչութիւնովը պիտի տեսնեն, Անոնք հեռաւոր երկրի պիտի նային։
[484]Զթագաւորն փառաց տեսջիք. եւ աչք ձեր տեսցեն զերկիրն ի հեռուստ:

33:17: Զթագաւորն փառաց տեսջիք. եւ աչք ձեր տեսցեն զերկիրն ՚ի հեռուստ[9959].
[9959] Ոսկան. Զթագաւորն փառաց տեսցեն աչք նորա. տեսցեն զեր՛՛։
17 Դուք տեսնելու էք թագաւորին իր փառքի մէջ, ձեր աչքերը հեռուից դիտելու են երկիրը,
17 Քու աչքերդ թագաւորը իր վայելչութիւնովը պիտի տեսնեն, Անոնք հեռաւոր երկրի պիտի նային։
zohrab-1805▾ eastern-1994▾ western am▾
33:1733:17 Глаза твои увидят Царя в красоте Его, узрят землю отдаленную;
33:17 βασιλέα βασιλευς monarch; king μετὰ μετα with; amid δόξης δοξα glory ὄψεσθε οραω view; see καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your ὄψονται οραω view; see γῆν γη earth; land πόρρωθεν πορρωθεν from afar
33:17 מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in יָפְיֹ֖ו yofyˌô יֳפִי beauty תֶּחֱזֶ֣ינָה teḥᵉzˈeʸnā חזה see עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye תִּרְאֶ֖ינָה tirʔˌeʸnā ראה see אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מַרְחַקִּֽים׃ marḥaqqˈîm מֶרְחָק distance
33:17. regem in decore suo videbunt oculi eius cernent terram de longeHis eyes shall see the king in his beauty, they shall see the land far off.
17. Thine eyes shall see the king in his beauty: they shall behold a far stretching land.
33:17. His eyes will see the king in his elegance; they will discern the land from far away.
33:17. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
Thine eyes shall see the king in his beauty: they shall behold the land that is very far off:

33:17 Глаза твои увидят Царя в красоте Его, узрят землю отдаленную;
33:17
βασιλέα βασιλευς monarch; king
μετὰ μετα with; amid
δόξης δοξα glory
ὄψεσθε οραω view; see
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ὑμῶν υμων your
ὄψονται οραω view; see
γῆν γη earth; land
πόρρωθεν πορρωθεν from afar
33:17
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
יָפְיֹ֖ו yofyˌô יֳפִי beauty
תֶּחֱזֶ֣ינָה teḥᵉzˈeʸnā חזה see
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
תִּרְאֶ֖ינָה tirʔˌeʸnā ראה see
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מַרְחַקִּֽים׃ marḥaqqˈîm מֶרְחָק distance
33:17. regem in decore suo videbunt oculi eius cernent terram de longe
His eyes shall see the king in his beauty, they shall see the land far off.
33:17. His eyes will see the king in his elegance; they will discern the land from far away.
33:17. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:17: Thine eyes - The eyes of the righteous, described in Isa 33:15.
Shall see the king in his beauty - Some understand this of the Assyrian king. Thus Kimchi understands it, and supposes it means that they shall see him at the walls of Jerusalem; that is, shall see him destroyed. Vitringa supposes it means Yahweh himself as the king of his people, and that they should see him in his glory. Others suppose it relates to the Messiah. But the immediate connection requires us to understand it of Hezekiah (compare the note at Isa 32:1-2). The sense is, 'You shall be defended from the hostile army of the Assyrian. You shall be permitted to live under the peaceful and prosperous reign of your pious monarch, and shall see him, not with diminished territory and resources, but with the appropriate magnificence which becomes a monarch of Israel.'
The land that is very far off - You shall be permitted to look to the remotest part of the land of Judea as delivered from enemies, and as still under the happy scepter of your king. You shall not be confined by a siege, and straitened within the narrow walls of Jerusalem. The empire of Hezekiah shall be extended over the wide dominions that appropriately belong to him, and you shall be permitted to range freely over the whole land, even over the parts that are now occupied by the forces of the Assyrian. Virgil has a beautiful passage remarkably similar to this:
- jurat ire, et Dorica castra,
Desertosque videre locos, litusque relicturn.
AEn. ii. 28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: eyes: Isa 32:1, Isa 32:2, Isa 37:1; Ch2 32:23; Psa 45:2; Sol 5:10; Zac 9:17; Mat 17:2; Joh 1:14, Joh 14:21, Joh 17:24; Jo1 3:2
that is very far off: Heb. of far distances, Psa 31:8; Co2 4:18; Heb 11:13-15
Carl Friedrich Keil and Franz Delitzsch
33:17
Over this picture the prophet forgets the sinners in Zion, and greets with words of promise the thriving church of the future. "Thine eyes will see the king in his beauty, will see a land that is very far off." The king of Judah, hitherto so deeply humbled, and, as Micah instances by way of example, "smitten upon the cheeks," is then glorified by the victory of his God; and the nation, constituted as described in Is 33:15, Is 33:16, will see him in his God-given beauty, and see the land of promise, cleared of enemies as far as the eye can reach and the foot carry, restored to Israel without reserve, and under the dominion of this sovereign enjoying all the blessedness of peace.
Geneva 1599
33:17 Thy eyes shall (u) see the king in his beauty: they shall behold the (x) land that is very far off.
(u) They will see Hezekiah delivered from his enemies and restored to honour and glory.
(x) They will be no more shut in as they were by Sennacherib, but go where it pleases them.
John Gill
33:17 Thine eyes shall see the King in his beauty,.... Not merely Hezekiah in his royal robes, and with a cheerful countenance, having put off his sackcloth and his sadness, upon the breaking up of the siege; but a greater than he, even the King Messiah, in the glory of his person and office, especially as a King reigning gloriously before his ancients in Jerusalem: the apostles saw him in his glory, in the days of his flesh, corporeally and spiritually; believers now see him by faith, crowded with glory and honour, as well as see his beauty, fulness, and suitableness, as a Saviour; and, before long, their eyes shall see him personally in his own and his Father's glory. This is to be understood of the eyes of good men, before described. The Targum is,
"thine eyes shall see the glory of the Majesty of the King of worlds in his praise;''
and Jarchi interprets it of the glory of the Majesty of God; so, according to both, a divine Person is meant, and indeed no other than Christ:
they shall behold the land that is very far off; not the land of hell, as the Targum, which paraphrases it thus;
"thou shalt behold and see those that go down into the land of hell;''
but rather the heavenly country, the better one, the land of uprightness, typified by the land of Canaan; and may be said to be "a land afar off", with respect to the earth on which the saints now are, and with regard to the present sight of it, which is a distant one, and will be always afar off to wicked men; this now the saints have at times a view of by faith, which is very delightful, and greatly supports them under their present trials: though it may be that an enlargement of Christ's kingdom all over the world, to the distant parts of it, may be here meant; which may be called, as the words may be rendered, "a land of distances", or "of far distances" (d); that reaches far and near, from sea to sea, and from the river to the ends of the earth; which will be the case when the kingdoms of this world shall become Christ's, and the kingdom, and the greatness of it under the whole heaven, shall be given to the saints of the most High; a glorious sight this will be. And this sense agrees with the context, and declares what will be after the destruction of antichrist.
(d) "terram distantiarum", Vatablus, Montanus, Gataker.
John Wesley
33:17 The king - First Hezekiah, and then Christ, triumphing over all enemies, and ruling his own people with righteousness. Very far - Thou shalt not be shut up in Jerusalem, but shalt have free liberty to go abroad with honour and safety.
Robert Jamieson, A. R. Fausset and David Brown
33:17 Thine--the saints'.
king in . . . beauty--not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (Is 32:1) "in His beauty" (Song 5:10, Song 5:16; Rev_ 4:3).
land . . . very far off--rather, "the land in its remotest extent" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (Is 33:20, &c.), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (Is 65:17-19; Jer 3:17; Rev_ 21:1-2, Rev_ 21:10).
33:1833:18: եւ անձինք ձեր խոկասցե՛ն յերկեւղ Տեառն։ Ո՞ւր են դպիրքն. ո՞ւր են խրատտուքն. ո՞ւր է որ ունի զհամար պահակերաց զմեծի եւ զփոքու[9960]՝ [9960] Օրինակ մի. Ո՞ւր են խրատուքն։
18 ու ձեր հոգին խորհելու է Աստծու երկիւղի մասին: Ո՞ւր են գրագիրները, ո՞ւր են խրատատուները, ո՞ւր է նա, որի ձեռքին է ժողովրդի մեծ ու փոքրին սնուցողների հաշիւը[25].[25] 25. Եբրայերէնում՝ Այն ժամանակ այլեւս ո՛չ մարդահամար կատարողներ պիտի գան, ո՛չ հարկահաններ եւ ո՛չ էլ ձեր ամրութիւնները լրտեսողներ:
18 Քու միտքդ վախերու վրայ պիտի մտածէ.«Ո՞ւր է դպիրը, ո՞ւր է կշռողը, Ո՞ւր է աշտարակները համրողը։
եւ անձինք ձեր խոկասցեն յերկեւղ Տեառն: Ո՞ւր են դպիրքն, ո՞ւր են խրատտուքն, ո՞ւր է որ ունի զհամար պահակերաց զմեծի եւ զփոքու` ժողովրդեանն:

33:18: եւ անձինք ձեր խոկասցե՛ն յերկեւղ Տեառն։ Ո՞ւր են դպիրքն. ո՞ւր են խրատտուքն. ո՞ւր է որ ունի զհամար պահակերաց զմեծի եւ զփոքու[9960]՝
[9960] Օրինակ մի. Ո՞ւր են խրատուքն։
18 ու ձեր հոգին խորհելու է Աստծու երկիւղի մասին: Ո՞ւր են գրագիրները, ո՞ւր են խրատատուները, ո՞ւր է նա, որի ձեռքին է ժողովրդի մեծ ու փոքրին սնուցողների հաշիւը[25].
[25] 25. Եբրայերէնում՝ Այն ժամանակ այլեւս ո՛չ մարդահամար կատարողներ պիտի գան, ո՛չ հարկահաններ եւ ո՛չ էլ ձեր ամրութիւնները լրտեսողներ:
18 Քու միտքդ վախերու վրայ պիտի մտածէ.«Ո՞ւր է դպիրը, ո՞ւր է կշռողը, Ո՞ւր է աշտարակները համրողը։
zohrab-1805▾ eastern-1994▾ western am▾
33:1833:18 сердце твое будет {только} вспоминать об ужасах: >
33:18 ἡ ο the ψυχὴ ψυχη soul ὑμῶν υμων your μελετήσει μελεταω concerned with φόβον φοβος fear; awe ποῦ που.1 where? εἰσιν ειμι be οἱ ο the γραμματικοί γραμματικος where? εἰσιν ειμι be οἱ ο the συμβουλεύοντες συμβουλευω advise; intend ποῦ που.1 where? ἐστιν ειμι be ὁ ο the ἀριθμῶν αριθμεω number τοὺς ο the τρεφομένους τρεφω nurture; maintain
33:18 לִבְּךָ֖ libbᵊḵˌā לֵב heart יֶהְגֶּ֣ה yehgˈeh הגה mutter אֵימָ֑ה ʔêmˈā אֵימָה fright אַיֵּ֤ה ʔayyˈē אַיֵּה where סֹפֵר֙ sōfˌēr ספר count אַיֵּ֣ה ʔayyˈē אַיֵּה where שֹׁקֵ֔ל šōqˈēl שׁקל weigh אַיֵּ֖ה ʔayyˌē אַיֵּה where סֹפֵ֥ר sōfˌēr ספר count אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּגְדָּלִֽים׃ mmiḡdālˈîm מִגְדָּל tower
33:18. cor tuum meditabitur timorem ubi est litteratus ubi legis verba ponderans ubi doctor parvulorumThy heart shall meditate fear: where is the learned? where is he that pondered the words of the law? where is the teacher of little ones?
18. Thine heart shall muse on the terror: where is he that counted, where is he that weighed ? where is he that counted the towers?
33:18. Your heart will meditate on fear. Where are the learned? Where are those who ponder the words of the law? Where are the teachers of little ones?
33:18. Thine heart shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers?
Thine heart shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers:

33:18 сердце твое будет {только} вспоминать об ужасах: <<где делавший перепись? где весивший {дань}? где осматривающий башни?>>
33:18
ο the
ψυχὴ ψυχη soul
ὑμῶν υμων your
μελετήσει μελεταω concerned with
φόβον φοβος fear; awe
ποῦ που.1 where?
εἰσιν ειμι be
οἱ ο the
γραμματικοί γραμματικος where?
εἰσιν ειμι be
οἱ ο the
συμβουλεύοντες συμβουλευω advise; intend
ποῦ που.1 where?
ἐστιν ειμι be
ο the
ἀριθμῶν αριθμεω number
τοὺς ο the
τρεφομένους τρεφω nurture; maintain
33:18
לִבְּךָ֖ libbᵊḵˌā לֵב heart
יֶהְגֶּ֣ה yehgˈeh הגה mutter
אֵימָ֑ה ʔêmˈā אֵימָה fright
אַיֵּ֤ה ʔayyˈē אַיֵּה where
סֹפֵר֙ sōfˌēr ספר count
אַיֵּ֣ה ʔayyˈē אַיֵּה where
שֹׁקֵ֔ל šōqˈēl שׁקל weigh
אַיֵּ֖ה ʔayyˌē אַיֵּה where
סֹפֵ֥ר sōfˌēr ספר count
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּגְדָּלִֽים׃ mmiḡdālˈîm מִגְדָּל tower
33:18. cor tuum meditabitur timorem ubi est litteratus ubi legis verba ponderans ubi doctor parvulorum
Thy heart shall meditate fear: where is the learned? where is he that pondered the words of the law? where is the teacher of little ones?
33:18. Your heart will meditate on fear. Where are the learned? Where are those who ponder the words of the law? Where are the teachers of little ones?
33:18. Thine heart shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers?
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
33:18: Where is the scribe? - The person appointed by the king of Assyria to estimate their number and property in reference to their being heavily taxed.
Where is the receiver? - Or he who was to have collected this tribute.
Where is he that counted the towers? - That is, the commander of the enemy's forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers, that he might know where to make the assault with the greatest advantage; as Capaneus before Thebes is represented in a passage of the Phoenissae of Euripides, which Grotius has applied as an illustration of this place: -
Εκεινος ἑπτα προσβασεις τεκμαιρεται
Πυργων, ανω τε και κατω τειχη μετρων.
Ver. 187.
"To these seven turrets each approach he marks;
The walls from their proud summit to their base
Measuring with eager eye."
He that counted the towers "Those who were ordered to review the fortified places in Judea, that they might be manned and provisioned for the king of Assyria. So sure was he of gaining Jerusalem and subduing the whole of Judea, that he had already formed all these arrangements." - Dodd's notes.
Albert Barnes: Notes on the Bible - 1834
33:18: Thine heart - The heart of the people of Jerusalem.
Shall meditate terror - This is similar to the expression in Virgil:
- forsan et haec olim meminisse jurabit.
AEn. ii. 203.
The sense here is, 'You shall hereafter think over all this alarm and distress. When the enemy is destroyed, the city saved, and the king shall reign in magnificence over all the nation then enjoying peace and prosperity, you shall recall these days of terror and alarm, and shall then ask with gratitude and astonishment, Where are they who caused this alarm? Where are now they who so confidently calculated on taking the city? They are all gone - and gone in a manner suited to excite astonishment and adoring gratitude.' 'Sweet is the recollection,' says Rosenmuller, 'of dangers that are passed.'
Where is the scribe? - How soon, how suddenly has he vanished! The word scribe here (ספר sı̂ phē r) evidently refers to some prominent class of officers in the Assyrian army. It is from ספר sâ phar, to count, to number, to write; and probably refers to a secretary, perhaps a secretary of state or of war, or an inspector-general, who had the charge of Rev_iewing an army Kg2 25:19; Jer 37:15; Jer 52:25.
Where is the receiver? - Margin, as in Hebrew, 'Weigher.' Vulgate, 'Where is he that ponders the words of the law?' The Septuagint, 'Where are the counselors (ουμβουλεύοντες sumbouleuontes)?' Probably the word refers to him who weighed the tribute, or the pay of the Soldiers; and means, doubtless, some officer in the army of the Assyrian; probably one whose office it was to have charge of the military chest, and to pay the army.
Where is he that counted the towers? - That is, who made an estimate of the strength of Jerusalem - either Sennacherib, or someone appointed by him to reconnoitre and report on the means which the city bad of defense (compare Isa 36:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: heart: Isa 38:9-22; Sa1 25:33-36, Sa1 30:6; Psa 31:7, Psa 31:8, Psa 31:22, Psa 71:20; Co2 1:8-10; Ti2 3:11
Where is the scribe: Co1 1:20
receiver: Heb. weigher, Gen 23:16; Kg2 15:19, Kg2 18:14, Kg2 18:31
where is he: Isa 10:16-19
Carl Friedrich Keil and Franz Delitzsch
33:18
The tribulation has passed away like a dream. "Thy heart meditates upon the shuddering. Where is the valuer? where the weigher? where he who counted the towers? The rough people thou seest no more, the people of deep inaudible lip, of stammering unintelligible tongue." The dreadful past is so thoroughly forced out of mind by the glorious present, that they are obliged to turn back their thoughts (hâgâh, meditari, as Jerome renders it) to remember it at all. The sōphēr who had the management of the raising of the tribute, the shōqēl who tested the weight of the gold and silver, the sōpher 'eth hammigdâl who drew up the plan of the city to be besieged or stormed, are all vanished. The rough people (נועז עם, the niphal of עזז, from יעז), that had shown itself so insolent, so shameless, and so insatiable in its demands, has become invisible. This attribute is a perfectly appropriate one; and the explanation given by Rashi, Vitringa, Ewald, and Frst, who take it in the sense of lō‛ēz in Ps 114:1, is both forced and groundless. The expressions ‛imkē and nil‛ag refer to the obscure and barbarous sound of their language; misshemōă to the unintelligibility of their speech; and בּינה אין to the obscurity of their meaning. Even if the Assyrians spoke a Semitic language, they were of so totally different a nationality, and their manners were so entirely different, that their language must have sounded even more foreign to an Israelite than Dutch to a German.
Geneva 1599
33:18 Thy heart (y) shall meditate terror. Where [is] the scribe? where [is] the receiver? where [is] he that counted the towers?
(y) Before this liberty comes you will think that you are in great danger: for the enemy will so sharply assail you that one will cry "Where is the clerk that writes the names of them who are taxed?" another, "Where is the receiver?" another will cry for him that values the rich houses, but God will deliver you from this fear.
John Gill
33:18 Thine heart shall meditate terror,.... shall recollect, and think of with pleasure and thankfulness, the terror they were formerly seized with, when surrounded and oppressed by their enemies, particularly at the time of the slaying of the witnesses, which will be a terrible time to the church and people of God; but when that is over, they will call it to mind with gratitude, for deliverance from it (e). This is commonly understood of the terror and consternation the Jews were in when besieged by the Assyrian army; and so the following words,
Where is the scribe? where is the receiver? where is he that counted the towers? are taken to be either the words of the Jews in their distress, calling for such and such officers to go to their respective posts, and do their duty; as the "scribe", or muster master, to see that he has his full quota of men; the "receiver" or treasurer, and paymaster of the soldiers, to give the men money and wages, that they may be encouraged to fight; and "the counter of towers", or engineer, to take care of the fortifications, and give directions about them: or else, as now insulting the Assyrians after the defeat of them, inquiring where were now such and such officers in their army, whom before they dreaded, signifying they were all perished and gone. The apostle cites these words, or at least alludes to them, 1Cor 1:20 when he says, "where is the wise? where is the scribe? where is the disputer of this world?" triumphing over the wise doctors of the Jews, and the philosophers of the Gentiles, as not being able to face and withstand the power and wisdom of the Gospel; See Gill on 1Cor 1:20. So here, when the people of God will be recovered from their fright, and be brought out of their low estate, and will have ascended into heaven, or be come into a glorious church state, they will then triumph over their enemies, who will be no more, and say, where are the pope and his clergy? his cardinals, archbishops, bishops, priests, monks, friars, &c.; what are become of them? they are all gone, and will be no more. The Targum is,
"thine heart shall think of great things; where are the scribes? where are the princes? where are the counters? let them come, if they can count the numbers of the slain, the heads of mighty armies;''
which may well enough be illustrated by Rev_ 11:13.
(e) So Ben Melech interprets it,
"thine heart, which was meditating terror before this.''
John Wesley
33:18 Thine heart - This is a thankful acknowledgment of deliverance from their former terrors and miseries. Where - These words they spoke in the time of their distress. The scribe, whom we call muster - master, was to make and keep a list of the soldiers, and to call them together as occasion required: the receiver, received and laid out the money for the charges of the war; and he that counted the towers, surveyed all the parts of the city, and considered what towers or fortifications were to be made or repaired. And unto these several officers the people resorted, with great distraction and confusion.
Robert Jamieson, A. R. Fausset and David Brown
33:18 meditate--on the "terror" caused by the enemy, but now past.
where, &c.--the language of the Jews exulting over their escape from danger.
scribe--who enrolled the army [MAURER]; or, who prescribed the tribute to be paid [ROSENMULLER]; or, who kept an account of the spoil. "The principal scribe of the host" (4Kings 25:19; Jer 52:25). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c.
receiver--"weigher," Margin. LAYARD mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils."
counted . . . towers--he whose duty it was to reconnoitre and report the strength of the city to be besieged.
33:1933:19: ժողովրդեանն, ընդ որում ո՛չ ինչ խորհեցաւ. զի չէ՛ր տեղեակ ծանրաձայնին վասն չլսելոյ։ Ժողովուրդ յոռացեալ, եւ ո՛չ գոյ լսողին ՚ի միտ առնուլ[9961]։ [9961] Օրինակ մի. Ժողովրդեան իմոյ, ընդ որում ոչ ինչ խօսեցաւ, եւ չէր տեղ՛՛։
19 նա խորհրդի չնստեց ժողովրդի հետ, որն անտեղեակ էր ու ծանրալեզու, որովհետեւ չէր լսում. վատթարացած մի ժողովուրդ, որ լսածի մասին չէր ուզում մտածել[26]:[26] 26. Եբրայերէնում՝ Այլեւս չպիտի լսէք Ասորեստանի ամբարտաւան առաջարկները, ոչ էլ նրա խուժդուժ լեզուն, որ անկարելի է հասկանալ:
19 Դուն պիտի չտեսնես այն խիստ ժողովուրդը, Դժուարիմաց ու անծանօթ լեզու ունեցող ժողովուրդը, Թոթովախօս ու անիմանալի լեզուով խօսող ժողովուրդը։
ընդ որում ոչ ինչ խորհեցաւ. զի չէր տեղեակ ծանրաձայնին վասն չլսելոյ. ժողովուրդ յոռացեալ, եւ ոչ գոյ լսողին ի միտ առնուլ:

33:19: ժողովրդեանն, ընդ որում ո՛չ ինչ խորհեցաւ. զի չէ՛ր տեղեակ ծանրաձայնին վասն չլսելոյ։ Ժողովուրդ յոռացեալ, եւ ո՛չ գոյ լսողին ՚ի միտ առնուլ[9961]։
[9961] Օրինակ մի. Ժողովրդեան իմոյ, ընդ որում ոչ ինչ խօսեցաւ, եւ չէր տեղ՛՛։
19 նա խորհրդի չնստեց ժողովրդի հետ, որն անտեղեակ էր ու ծանրալեզու, որովհետեւ չէր լսում. վատթարացած մի ժողովուրդ, որ լսածի մասին չէր ուզում մտածել[26]:
[26] 26. Եբրայերէնում՝ Այլեւս չպիտի լսէք Ասորեստանի ամբարտաւան առաջարկները, ոչ էլ նրա խուժդուժ լեզուն, որ անկարելի է հասկանալ:
19 Դուն պիտի չտեսնես այն խիստ ժողովուրդը, Դժուարիմաց ու անծանօթ լեզու ունեցող ժողովուրդը, Թոթովախօս ու անիմանալի լեզուով խօսող ժողովուրդը։
zohrab-1805▾ eastern-1994▾ western am▾
33:1933:19 Не увидишь более народа свирепого, народа с глухою, невнятною речью, с языком странным, непонятным.
33:19 μικρὸν μικρος little; small καὶ και and; even μέγαν μεγας great; loud λαόν λαος populace; population ᾧ ος who; what οὐ ου not συνεβουλεύσαντο συμβουλευω advise; intend οὐδὲ ουδε not even; neither ᾔδει οιδα aware βαθύφωνον βαθυφωνον as such; that μὴ μη not ἀκοῦσαι ακουω hear λαὸς λαος populace; population πεφαυλισμένος φαυλιζω and; even οὐκ ου not ἔστιν ειμι be τῷ ο the ἀκούοντι ακουω hear σύνεσις συνεσις comprehension
33:19 אֶת־ ʔeṯ- אֵת [object marker] עַ֥ם ʕˌam עַם people נֹועָ֖ז nôʕˌāz יעז be insolent לֹ֣א lˈō לֹא not תִרְאֶ֑ה ṯirʔˈeh ראה see עַ֣ם ʕˈam עַם people עִמְקֵ֤י ʕimqˈê עָמֵק unintelligible שָׂפָה֙ śāfˌā שָׂפָה lip מִ mi מִן from שְּׁמֹ֔ועַ ššᵊmˈôₐʕ שׁמע hear נִלְעַ֥ג nilʕˌaḡ לעג mock לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue אֵ֥ין ʔˌên אַיִן [NEG] בִּינָֽה׃ bînˈā בִּינָה understanding
33:19. populum inpudentem non videbis populum alti sermonis ita ut non possis intellegere disertitudinem linguae eius in quo nulla est sapientiaThe shameless people thou shalt not see, the people of profound speech: so that thou canst not understand the eloquence of his tongue, in whom there is no wisdom.
19. Thou shalt not see the fierce people, a people of a deep speech that thou canst not perceive; of a strange tongue that thou canst not understand.
33:19. You will not look upon a shameless people, a people of exalted words. For you are not able to understand the dissertation of a tongue in which there is no wisdom.
33:19. Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, [that thou canst] not understand.
Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, [that thou canst] not understand:

33:19 Не увидишь более народа свирепого, народа с глухою, невнятною речью, с языком странным, непонятным.
33:19
μικρὸν μικρος little; small
καὶ και and; even
μέγαν μεγας great; loud
λαόν λαος populace; population
ος who; what
οὐ ου not
συνεβουλεύσαντο συμβουλευω advise; intend
οὐδὲ ουδε not even; neither
ᾔδει οιδα aware
βαθύφωνον βαθυφωνον as such; that
μὴ μη not
ἀκοῦσαι ακουω hear
λαὸς λαος populace; population
πεφαυλισμένος φαυλιζω and; even
οὐκ ου not
ἔστιν ειμι be
τῷ ο the
ἀκούοντι ακουω hear
σύνεσις συνεσις comprehension
33:19
אֶת־ ʔeṯ- אֵת [object marker]
עַ֥ם ʕˌam עַם people
נֹועָ֖ז nôʕˌāz יעז be insolent
לֹ֣א lˈō לֹא not
תִרְאֶ֑ה ṯirʔˈeh ראה see
עַ֣ם ʕˈam עַם people
עִמְקֵ֤י ʕimqˈê עָמֵק unintelligible
שָׂפָה֙ śāfˌā שָׂפָה lip
מִ mi מִן from
שְּׁמֹ֔ועַ ššᵊmˈôₐʕ שׁמע hear
נִלְעַ֥ג nilʕˌaḡ לעג mock
לָשֹׁ֖ון lāšˌôn לָשֹׁון tongue
אֵ֥ין ʔˌên אַיִן [NEG]
בִּינָֽה׃ bînˈā בִּינָה understanding
33:19. populum inpudentem non videbis populum alti sermonis ita ut non possis intellegere disertitudinem linguae eius in quo nulla est sapientia
The shameless people thou shalt not see, the people of profound speech: so that thou canst not understand the eloquence of his tongue, in whom there is no wisdom.
33:19. You will not look upon a shameless people, a people of exalted words. For you are not able to understand the dissertation of a tongue in which there is no wisdom.
33:19. Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, [that thou canst] not understand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:19: Thou shalt not see a fierce people - Or, rather, 'this fierce and boasting people you shall not see.' They shall not enter the city; but though they are advancing with so much confidence, they shall be suddenly cut, off and destroyed. The word rendered "fierce," (נועז nô‛ â z from נעז yâ‛ az), probably means strong, or wicked. Lowth renders it, 'barbarous people,' as if it were לועז lô‛ ē z. Michaelis also adopts this reading by supposing an error in transcribing, a change of the Hebrew letter נ (n) into the Hebrew letter ל (l). Such a change might have easily occurred, but there is no authority from the manuscripts for making an alteration in the text The word strong, or mighty, agrees well with the connection.
A people of a deeper speech - A people whose language is so deep, that is, so dark, or obscure, that it cannot be understood by you. This refers to the army of the Assyrians, who spoke the Syrian language, which was understood by some of the Jews, but which was unintelligible to the mass (see Isa 36:11).
Than thou canst perceive - Than you can understand.
Of a stammering tongue - (see the note at Isa 28:11). Margin, 'Ridiculous;' a sense which the Hebrew will bear, but the more appropriate meaning is that of a barbarous, or unintelligible foreign language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: shalt not: Exo 14:13; Deu 28:49, Deu 28:50; Kg2 19:32
deeper: Isa 28:11; Jer 5:15; Eze 3:5, Eze 3:6; Co1 14:21
stammering: or, ridiculous
John Gill
33:19 Thou shalt not see a fierce people,.... A people of a fierce countenance, as in Dan 8:23 fierce in their looks, furious in their temper, cruel and bloodthirsty in their practices, confirmed and hardened in their sins, whose consciences are seared as with a red hot iron; a character given of the Papists, Ti1 4:2 these shall be no more seen nor feared:
a people of a deeper speech than thou canst perceive; than the people in common could, having their worship and devotion not in their mother tongue, but in the Latin tongue:
of a stammering tongue, that thou canst not understand: meaning the same as before, a barbarous language, as everyone is to those who understand it not; so the Syriac and Assyrian languages were to the Jews, 4Kings 18:26 and so the Roman language to other nations; but now no more to be used in religious worship; nor shall the church of God be any more visited by Turks or Papists, and be in any dread of them more.
John Wesley
33:19 A fierce - That fierce and warlike people, whom thou hast seen with terror, near the walls of Jerusalem, thou shalt see no more. A people - A foreign nation, whose language is unknown to thee.
Robert Jamieson, A. R. Fausset and David Brown
33:19 fierce people--The Assyrians shall not be allowed to enter Jerusalem (4Kings 19:32). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (Deut 28:49-50; Jer 5:15; Zech 14:2).
stammering--barbarous; so "deeper," &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on Is 28:11).
33:2033:20: Ահաւասիկ Սիոն քաղաք փրկութեան մերոյ. աչք ձեր տեսցեն զԵրուսաղէմ քաղաք մեծացեալ, խորանք որ ո՛չ շարժեսցին. եւ մի՛ շարժեսցին ցիցք խորանի նորա յաւիտեանս ժամանակաց, եւ մի՛ խզեսցին ապաւանդակք նորա.
20 Ահա մեր փրկութեան քաղաք Սիոնը. ձեր աչքերը պիտի տեսնեն Երուսաղէմ քաղաքը՝ մեծացած, այնպիսի վրաններով, որոնք չեն տեղաշարժուելու, յաւիտեանս յաւիտենից չեն շարժուելու նրա վրանների ցցերը, չեն խզուելու եւ դրանց պարանները,
20 Մեր տօնախմբութիւններու քաղաքին՝ Սիօնին՝ նայէ՛։Քու աչքերդ Երուսաղէմը պիտի տեսնեն, Իբրեւ խաղաղ բնակարան մը ու անխախտ վրան մը, Որուն ցիցերը յաւիտեան պիտի չշարժին Ու չուանները բնաւ պիտի չկտրին։
Ահաւասիկ Սիոն քաղաք փրկութեան մերոյ. աչք ձեր տեսցեն զԵրուսաղէմ քաղաք մեծացեալ, խորանք որ ոչ շարժեսցին``. եւ մի՛ շարժեսցին ցիցք խորանի նորա յաւիտեանս ժամանակաց, եւ մի՛ խզեսցին ապաւանդակք նորա:

33:20: Ահաւասիկ Սիոն քաղաք փրկութեան մերոյ. աչք ձեր տեսցեն զԵրուսաղէմ քաղաք մեծացեալ, խորանք որ ո՛չ շարժեսցին. եւ մի՛ շարժեսցին ցիցք խորանի նորա յաւիտեանս ժամանակաց, եւ մի՛ խզեսցին ապաւանդակք նորա.
20 Ահա մեր փրկութեան քաղաք Սիոնը. ձեր աչքերը պիտի տեսնեն Երուսաղէմ քաղաքը՝ մեծացած, այնպիսի վրաններով, որոնք չեն տեղաշարժուելու, յաւիտեանս յաւիտենից չեն շարժուելու նրա վրանների ցցերը, չեն խզուելու եւ դրանց պարանները,
20 Մեր տօնախմբութիւններու քաղաքին՝ Սիօնին՝ նայէ՛։Քու աչքերդ Երուսաղէմը պիտի տեսնեն, Իբրեւ խաղաղ բնակարան մը ու անխախտ վրան մը, Որուն ցիցերը յաւիտեան պիտի չշարժին Ու չուանները բնաւ պիտի չկտրին։
zohrab-1805▾ eastern-1994▾ western am▾
33:2033:20 Взгляни на Сион, город праздничных собраний наших; глаза твои увидят Иерусалим, жилище мирное, непоколебимую скинию; столпы ее никогда не исторгнутся, и ни одна вервь ее не порвется.
33:20 ἰδοὺ ιδου see!; here I am Σιων σιων Siōn; Sion ἡ ο the πόλις πολις city τὸ ο the σωτήριον σωτηριος salvation; saving ἡμῶν ημων our οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ὄψονται οραω view; see Ιερουσαλημ ιερουσαλημ Jerusalem πόλις πολις city πλουσία πλουσιος rich σκηναὶ σκηνη tent αἳ ος who; what οὐ ου not μὴ μη not σεισθῶσιν σειω shake οὐδὲ ουδε not even; neither μὴ μη not κινηθῶσιν κινεω stir; shake οἱ ο the πάσσαλοι πασσαλος the σκηνῆς σκηνη tent αὐτῆς αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while οὐδὲ ουδε not even; neither τὰ ο the σχοινία σχοινιον cord αὐτῆς αυτος he; him οὐ ου not μὴ μη not διαρραγῶσιν διαρρηγνυμι rend; tear
33:20 חֲזֵ֣ה ḥᵃzˈē חזה see צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion קִרְיַ֖ת qiryˌaṯ קִרְיָה town מֹֽועֲדֵ֑נוּ mˈôʕᵃḏˈēnû מֹועֵד appointment עֵינֶיךָ֩ ʕêneʸḵˌā עַיִן eye תִרְאֶ֨ינָה ṯirʔˌeʸnā ראה see יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem נָוֶ֣ה nāwˈeh נָוֶה pasture שַׁאֲנָ֗ן šaʔᵃnˈān שַׁאֲנָן at ease אֹ֤הֶל ʔˈōhel אֹהֶל tent בַּל־ bal- בַּל not יִצְעָן֙ yiṣʕˌān צען pack up בַּל־ bal- בַּל not יִסַּ֤ע yissˈaʕ נסע pull out יְתֵֽדֹתָיו֙ yᵊṯˈēḏōṯāʸw יָתֵד peg לָ lā לְ to נֶ֔צַח nˈeṣaḥ נֵצַח glory וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֲבָלָ֖יו ḥᵃvālˌāʸw חֶבֶל cord בַּל־ bal- בַּל not יִנָּתֵֽקוּ׃ yinnāṯˈēqû נתק pull off
33:20. respice Sion civitatem sollemnitatis nostrae oculi tui videbunt Hierusalem habitationem opulentam tabernaculum quod nequaquam transferri poterit nec auferentur clavi eius in sempiternum et omnes funiculi eius non rumpenturLook upon Sion the city of our solemnity: thy eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed: neither shall the nails thereof be taken away for ever, neither shall any of the cords thereof be broken.
20. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall any of the cords thereof be broken.
33:20. Look with favor upon Zion, the city of our solemnity. Your eyes will behold Jerusalem: an opulent habitation, a tabernacle that can never be taken away. Its stakes will not be taken away forever, nor will any of its cords be broken.
33:20. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken:

33:20 Взгляни на Сион, город праздничных собраний наших; глаза твои увидят Иерусалим, жилище мирное, непоколебимую скинию; столпы ее никогда не исторгнутся, и ни одна вервь ее не порвется.
33:20
ἰδοὺ ιδου see!; here I am
Σιων σιων Siōn; Sion
ο the
πόλις πολις city
τὸ ο the
σωτήριον σωτηριος salvation; saving
ἡμῶν ημων our
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ὄψονται οραω view; see
Ιερουσαλημ ιερουσαλημ Jerusalem
πόλις πολις city
πλουσία πλουσιος rich
σκηναὶ σκηνη tent
αἳ ος who; what
οὐ ου not
μὴ μη not
σεισθῶσιν σειω shake
οὐδὲ ουδε not even; neither
μὴ μη not
κινηθῶσιν κινεω stir; shake
οἱ ο the
πάσσαλοι πασσαλος the
σκηνῆς σκηνη tent
αὐτῆς αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
οὐδὲ ουδε not even; neither
τὰ ο the
σχοινία σχοινιον cord
αὐτῆς αυτος he; him
οὐ ου not
μὴ μη not
διαρραγῶσιν διαρρηγνυμι rend; tear
33:20
חֲזֵ֣ה ḥᵃzˈē חזה see
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
קִרְיַ֖ת qiryˌaṯ קִרְיָה town
מֹֽועֲדֵ֑נוּ mˈôʕᵃḏˈēnû מֹועֵד appointment
עֵינֶיךָ֩ ʕêneʸḵˌā עַיִן eye
תִרְאֶ֨ינָה ṯirʔˌeʸnā ראה see
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
נָוֶ֣ה nāwˈeh נָוֶה pasture
שַׁאֲנָ֗ן šaʔᵃnˈān שַׁאֲנָן at ease
אֹ֤הֶל ʔˈōhel אֹהֶל tent
בַּל־ bal- בַּל not
יִצְעָן֙ yiṣʕˌān צען pack up
בַּל־ bal- בַּל not
יִסַּ֤ע yissˈaʕ נסע pull out
יְתֵֽדֹתָיו֙ yᵊṯˈēḏōṯāʸw יָתֵד peg
לָ לְ to
נֶ֔צַח nˈeṣaḥ נֵצַח glory
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֲבָלָ֖יו ḥᵃvālˌāʸw חֶבֶל cord
בַּל־ bal- בַּל not
יִנָּתֵֽקוּ׃ yinnāṯˈēqû נתק pull off
33:20. respice Sion civitatem sollemnitatis nostrae oculi tui videbunt Hierusalem habitationem opulentam tabernaculum quod nequaquam transferri poterit nec auferentur clavi eius in sempiternum et omnes funiculi eius non rumpentur
Look upon Sion the city of our solemnity: thy eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed: neither shall the nails thereof be taken away for ever, neither shall any of the cords thereof be broken.
33:20. Look with favor upon Zion, the city of our solemnity. Your eyes will behold Jerusalem: an opulent habitation, a tabernacle that can never be taken away. Its stakes will not be taken away forever, nor will any of its cords be broken.
33:20. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle [that] shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Здесь взор пророка переносится, очевидно, на царство Мессии. Иерусалим - средоточие религиозной жизни избранного народа - хотя и называется здесь еще скинией, но эта скиния представляется уже не разбирающейся, какой была скиния Моисеева, постоянно разбиравшаяся при переходе евреев с одного стана на другой, а построенною прочно, непоколебимо (ср. Ам 9:11). Имея в виду, что Ниневия, Вавилон, Фивы были защищены от внезапных нападений врагов широкими каналами, окружавшими их стены, пророк, чтобы изобразить безопасность, какою будет наслаждаться Иерусалим при Мессии, говорит, что Сам Господь будет охранять этот город. Благодаря этой защите, враги уже никакими способами не смогут взять Иерусалим, тогда как крепости, окруженные каналами, все-таки могли быть взяты врагами, которые бы могли привести с собою суда.
Adam Clarke: Commentary on the Bible - 1831
33:20: Look upon Zion "Thou shalt see Zion" - For חזה chazeh, "see," read תחזה techezeh, "thou shalt see," with the Chaldee. - Houbigant. At the end of this verse we find in the Masoretic Bibles this note, חצי הספר chatsi hassepher, "the middle of the book;" that is the middle of the book of Isaiah.
Albert Barnes: Notes on the Bible - 1834
33:20: Look upon Zion - Lowth renders this, 'Thou shalt see Zion,' by Changing the Hebrew text in conformity with the Chaldee. There is no doubt that this accords with the sense of the passage, but there is no authority for the change It stands in contrast with what had been said in Isa 33:19. There, the prophet had said that they should no more see those foreign armies that were coming to invade them. Here he directs them to look upon Zion, implying that they should be permitted to behold Zion in a situation such as he proceeds to describe it. 'You shall not see that foreign army carrying desolation as they design through the city and the land. They shall be destroyed. But behold Zion! Her you shall see quiet, prosperous, happy, peaceful.'
The city of our solemnities - Where the religious solemnities of the nation were celebrated.
A quiet habitation - Free from invasion, and from the terrors of war.
A tabernacle - A tent; a dwelling, such as was common in the nomadic mode of life in the East. The whole city is described under the image of a tent that is fixed and undisturbed, where the family may reside in safety and comfort.
Not one of the stakes thereof - The 'stakes' here refer to the poles or fixtures which were driven into the ground in order to fasten the tent, to enable them to spread it, or to the small stakes or pins that were driven in the ground in order to secure the cords by which the tent was extended. The drawing in the book will give you an idea of the mode in which tents were commonly pitched, and will serve to explain this passage, as well as the similar passage in Isa 54:2.
Shall ever be removed - It shall be a fixed and permanent habitation. The word 'ever' must mean an indefinite period of duration. Sennacherib had designed to blot out the name of the people of God, and destroy their separate and independent existence. The prophet says that that should never be done. Jerusalem, the residence of his people and the emblem of his church, would be safe, and would not be destroyed. There would always be a safe and quiet abode for the friends of the Most High. In this sense it accords with the declaration of the Saviour, that the gates of hell should not pRev_ail against his church.
Neither shall any of the cords thereof be broken - Cords were used in tents to fasten the cloth to the poles, or to fasten it to the pins which had been driven into the ground, in order to extend the cloth, and to make it firm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: Look: Psa 48:12, Psa 48:13
the city: Deu 12:5; Psa 78:68, Psa 78:69
thine eyes: Psa 46:5, Psa 125:1, Psa 128:5
not one: Isa 37:33, Isa 54:2; Eze 48:35; Mat 16:18; Rev 3:12
Carl Friedrich Keil and Franz Delitzsch
33:20
And how will Jerusalem look when Asshur has been dashed to pieces on the strong fortress? The prophet passes over here into the tone of Ps 48:1-14 (Ps 48:13, Ps 48:14). Ps 46:1-11 and Ps 48:1-14 probably belong to the time of Jehoshaphat; but they are equally applicable to the deliverance of Jerusalem in the time of Hezekiah. "Look upon Zion, the castle of our festal meeting. Thine eyes will see Jerusalem, a pleasant place, a tent that does not wander about, whose pegs are never drawn, and none of whose cords are ever broken." Jerusalem stands there unconquered and inviolable, the fortress where the congregation of the whole land celebrates its feasts, a place full of good cheer (Is 32:18), in which everything is now arranged for a continuance. Jerusalem has come out of tribulation stronger than ever - not a nomadic wandering tent (tsâ‛am, a nomad word, to wander, lit., to pack up = tâ‛an in Gen 45:17), but one set up for a permanent dwelling.
John Gill
33:20 Look upon Zion,.... Instead of such terrible objects as before described, a very amiable and lovely one is presented to view; even Zion, the church of God, beloved by him, chosen for his habitation, a strong city, a perfection of beauty, and the joy of the whole earth. The Targum is,
"O Zion, thou shalt see their fall;''
the fall of her enemies before mentioned; as at this time the church will see the fall both of the eastern and western antichrist. But the words are an exhortation to the saints and people of God, to behold the safety, peace, and prosperity of the church, now freed from all its enemies:
the city of our solemnities; a "city", for its situation, foundation, walls, and building; for its number and sorts of inhabitants; for its wholesome laws and choice privileges: a city of "solemnities", where the saints solemnly assemble together for religious worship; where the word of God is, solemnly preached, and where the ordinances are solemnly administered, and the sacrifices of prayer and praise are solemnly offered up:
thine eyes shall see Jerusalem a quiet habitation; or the church of God in Gospel times, and particularly in the latter day: see Heb 12:22 and by which name the church is called in its more glorious state, Rev_ 21:2 which is the "habitation" of God, Father, Son, and Spirit; and of saints, where they dwell, or however will in the latter day, safely, quietly, pleasantly, and comfortably; for then will it be, and be "seen" and enjoyed, as a "quiet" one; for now will the saints live in peace one with another; there will be no more envy, vexations, animosities, and divisions; this will be the Philadelphian church state, when brotherly love shall everywhere prevail, and when they shall also be entirely free from the persecutions of enemies; none shall hurt and destroy in all the holy mountain, Is 11:9. Some render it a "sheepfold" (f); Christ is the shepherd, the saints are his sheep, the church is the fold where they are gathered, fed, and preserved, and lie in safety, and peace: and
a tabernacle that shall not be taken down; as the tabernacle of Moses was; or the tents of shepherds, soldiers, and sojourners are, to which the allusion may be; and so is expressive of the continuance of the church, which shall not now be removed from place to place, as it has been, but shall be fixed and settled all over the world, and so remain to the end of time, an immovable tabernacle; and especially so it will be when the tabernacle of God is with men, and he shall dwell with them, Rev_ 21:3,
not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken; alluding to tents and tabernacles made of curtains, fastened by cords to stakes, by which they are supported. Not only ministers of the Gospel, but every true believer, is as a "stake" or pillar in the church of God, which shall never be removed, Rev_ 3:12 never removed from the heart and love of God; nor out of the hands of Christ, and an interest in him; nor out of the family of God, or from the privileges of it; nor from Christ's body, the church, which is his fulness. The "cords" with which these are all held together, which shall never be broken, are the everlasting love of God, electing grace, the covenant and its promises, the word and ordinances, which always remain firm and sure, and secure the stability and continuance of the church of God.
(f) "caulam", Junius & Tremellius, Piscator.
John Wesley
33:20 Look upon - Contemplate Zion's glorious and peculiar privileges. Solemnities - This was the chief part of Zion's glory, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Quiet - This was but imperfectly fulfilled in the literal Zion; but clearly and fully in the mystical Zion, the church of God, in the times of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
33:20 solemnities--solemn assemblies at the great feasts (see on Is 30:29; Ps 42:4; Ps 48:12).
not . . . taken down . . . removed--image from captives "removed" from their land (Is 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (2Cor 5:1; Heb 11:9-10; compare Is 54:2).
stakes--driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mt 16:18). So individual believers (Rev_ 3:12).
33:2133:21: զի անուն Տեառն մեծ է ՚ի ձեզ։ Ձե՛զ լիցի տեղին յորում գետքն եւ ջրադարձք լայնք եւ ընդարձակք. ո՛չ երթիցես ընդ այն ճանապարհ, եւ մի՛ գնասցեն նաւք քո վարեալք. զի Աստուած իմ մե՛ծ է, եւ ո՛չ արասցէ զա՛նց զինեւ[9962]։ [9962] Յօրինակին պակասէր. Զի Աստուած իմ մեծ է, եւ ո՛չ։
21 քանզի ձեզ համար մեծ է Տիրոջ անունը: Ձերն է լինելու այն երկիրը, ուր գետերը եւ ջրանցքները լայնահուն են ու ջրառատ. այն ճանապարհով դու այլեւս չես գնալու, չեն գնալու եւ քո վարած նաւերը, որովհետեւ մեծ է մեր Աստուածը եւ մեզ չի անտեսի:
21 Հապա հոն փառաւորեալ Տէրը պիտի ըլլայ մեզի Լայնատարած գետերու ու վտակներու տեղ, Ուր թիաքարշ նաւ պիտի Չմտնէ եւ անկէ մեծ նաւ պիտի չանցնի։
Զի [485]անուն Տեառն մեծ է ի ձեզ. ձեզ լիցի տեղին յորում գետքն եւ ջրադարձք լայնք եւ ընդարձակք. ոչ երթիցես ընդ այն ճանապարհ, եւ մի՛ գնասցեն նաւք քո վարեալք. զի Աստուած իմ մեծ է, եւ ոչ արասցէ զանց զինեւ:

33:21: զի անուն Տեառն մեծ է ՚ի ձեզ։ Ձե՛զ լիցի տեղին յորում գետքն եւ ջրադարձք լայնք եւ ընդարձակք. ո՛չ երթիցես ընդ այն ճանապարհ, եւ մի՛ գնասցեն նաւք քո վարեալք. զի Աստուած իմ մե՛ծ է, եւ ո՛չ արասցէ զա՛նց զինեւ[9962]։
[9962] Յօրինակին պակասէր. Զի Աստուած իմ մեծ է, եւ ո՛չ։
21 քանզի ձեզ համար մեծ է Տիրոջ անունը: Ձերն է լինելու այն երկիրը, ուր գետերը եւ ջրանցքները լայնահուն են ու ջրառատ. այն ճանապարհով դու այլեւս չես գնալու, չեն գնալու եւ քո վարած նաւերը, որովհետեւ մեծ է մեր Աստուածը եւ մեզ չի անտեսի:
21 Հապա հոն փառաւորեալ Տէրը պիտի ըլլայ մեզի Լայնատարած գետերու ու վտակներու տեղ, Ուր թիաքարշ նաւ պիտի Չմտնէ եւ անկէ մեծ նաւ պիտի չանցնի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2133:21 Там у нас великий Господь будет вместо рек, вместо широких каналов; туда не войдет ни одно весельное судно, и не пройдет большой корабль.
33:21 ὅτι οτι since; that τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master μέγα μεγας great; loud ὑμῖν υμιν you τόπος τοπος place; locality ὑμῖν υμιν you ἔσται ειμι be ποταμοὶ ποταμος river καὶ και and; even διώρυγες διωρυξ broad; street καὶ και and; even εὐρύχωροι ευρυχωρος spacious οὐ ου not πορεύσῃ πορευομαι travel; go ταύτην ουτος this; he τὴν ο the ὁδόν οδος way; journey οὐδὲ ουδε not even; neither πορεύσεται πορευομαι travel; go πλοῖον πλοιον boat ἐλαῦνον ελαυνω drive; row
33:21 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if שָׁ֞ם šˈām שָׁם there אַדִּ֤יר ʔaddˈîr אַדִּיר mighty יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לָ֔נוּ lˈānû לְ to מְקֹום־ mᵊqôm- מָקֹום place נְהָרִ֥ים nᵊhārˌîm נָהָר stream יְאֹרִ֖ים yᵊʔōrˌîm יְאֹר stream רַחֲבֵ֣י raḥᵃvˈê רָחָב wide יָדָ֑יִם yāḏˈāyim יָד hand בַּל־ bal- בַּל not תֵּ֤לֶךְ tˈēleḵ הלך walk בֹּו֙ bˌô בְּ in אֳנִי־ ʔᵒnî- אֳנִי ship שַׁ֔יִט šˈayiṭ שַׁיִט oar וְ wᵊ וְ and צִ֥י ṣˌî צִי ship אַדִּ֖יר ʔaddˌîr אַדִּיר mighty לֹ֥א lˌō לֹא not יַעַבְרֶֽנּוּ׃ yaʕavrˈennû עבר pass
33:21. quia solummodo ibi magnificus Dominus noster locus fluviorum rivi latissimi et patentes non transibit per eum navis remigum neque trieris magna transgredietur eumBecause only there our Lord is magnificent: a place of rivers, very broad and spacious streams: no ship with oars shall pass by it, neither shall the great galley pass through it.
21. But there the LORD will be with us in majesty, a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
33:21. For only in that place has our Lord been magnified. It is a place of rivers, very broad and open. No ship with oars will cross through it, nor will the great Greek ship pass through it.
33:21. But there the glorious LORD [will be] unto us a place of broad rivers [and] streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
But there the glorious LORD [will be] unto us a place of broad rivers [and] streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby:

33:21 Там у нас великий Господь будет вместо рек, вместо широких каналов; туда не войдет ни одно весельное судно, и не пройдет большой корабль.
33:21
ὅτι οτι since; that
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
μέγα μεγας great; loud
ὑμῖν υμιν you
τόπος τοπος place; locality
ὑμῖν υμιν you
ἔσται ειμι be
ποταμοὶ ποταμος river
καὶ και and; even
διώρυγες διωρυξ broad; street
καὶ και and; even
εὐρύχωροι ευρυχωρος spacious
οὐ ου not
πορεύσῃ πορευομαι travel; go
ταύτην ουτος this; he
τὴν ο the
ὁδόν οδος way; journey
οὐδὲ ουδε not even; neither
πορεύσεται πορευομαι travel; go
πλοῖον πλοιον boat
ἐλαῦνον ελαυνω drive; row
33:21
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
שָׁ֞ם šˈām שָׁם there
אַדִּ֤יר ʔaddˈîr אַדִּיר mighty
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לָ֔נוּ lˈānû לְ to
מְקֹום־ mᵊqôm- מָקֹום place
נְהָרִ֥ים nᵊhārˌîm נָהָר stream
יְאֹרִ֖ים yᵊʔōrˌîm יְאֹר stream
רַחֲבֵ֣י raḥᵃvˈê רָחָב wide
יָדָ֑יִם yāḏˈāyim יָד hand
בַּל־ bal- בַּל not
תֵּ֤לֶךְ tˈēleḵ הלך walk
בֹּו֙ bˌô בְּ in
אֳנִי־ ʔᵒnî- אֳנִי ship
שַׁ֔יִט šˈayiṭ שַׁיִט oar
וְ wᵊ וְ and
צִ֥י ṣˌî צִי ship
אַדִּ֖יר ʔaddˌîr אַדִּיר mighty
לֹ֥א lˌō לֹא not
יַעַבְרֶֽנּוּ׃ yaʕavrˈennû עבר pass
33:21. quia solummodo ibi magnificus Dominus noster locus fluviorum rivi latissimi et patentes non transibit per eum navis remigum neque trieris magna transgredietur eum
Because only there our Lord is magnificent: a place of rivers, very broad and spacious streams: no ship with oars shall pass by it, neither shall the great galley pass through it.
33:21. For only in that place has our Lord been magnified. It is a place of rivers, very broad and open. No ship with oars will cross through it, nor will the great Greek ship pass through it.
33:21. But there the glorious LORD [will be] unto us a place of broad rivers [and] streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.
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
33:21: The glorious Lord "The glorious name of Jehovah" - I take שם shem for a noun, with the Septuagint and Syriac. See Psa 20:1; Pro 18:10.
Albert Barnes: Notes on the Bible - 1834
33:21: But there - In Jersalem; or in his church, of which Jerusalem was the emblem.
The glorious Lord - Lowth renders it, 'The glorious name of Yahweh,' שׁם shâ m to be a noun, as if it were pointed שׁם shē m. So the Syriac and the Septuagint read it. The word 'glorious' (אדיר 'adiyr) means magnificent; denoting that Yahweh would manifest himself there as magnificent or great in the destruction of his enemies, and in the protection of his people.
Will be unto us a place - It seems to be harsh to say that Yahweh would be a place; but the meaning is, that he would be to them as such a place; that is, his presence and blessing would be such as would be represented by broad rivers and streams flowing through a land, or encompassing a city. Rivers and streams are sources of fertility, the channels of commerce, and objects of great beauty. Such seems to be the idea here. The presence of Yahweh would be to them a source of great prosperity and happiness; and a beauty would be thrown around the city and nation like majestic and useful rivers. It is possible that there may have been some allusion here to cities that were encompassed or penetrated by rivers and canals, like Babylon, or Thebes in Egypt. Such cities derived important advantages from rivers. But Jerusalem had nothing of this nature to contribute to its prosperity or beauty. The prophet says, that the presence of Yahweh would be to them what these rivers were to other cities.
Of broad rivers and streams - Hebrew, 'Rivers, streams broad of hands.' The sense seems to be, broad rivers that are made up of confluent streams; or rivers to which many streams are tributary - like the Nile - and which are therefore made broad, and capable of navigation. The phrase used here in the Hebrew, 'broad of hands' - properly denotes broad on both hands, or as we would say, on both sides; that is, the shores would be separated far from each other. The word hand is often used in Hebrew to denote the side, the shore, or the bank of a river. The following extract will show the importance of such rivers: 'In such a highly cultivated country as England, and where great drought is almost unknown, we have not an opportunity to observe the fertilizing influence of a broad river; but in South Africa, where almost no human means are employed for improving the land, the benign influence of rivers is most evident. The Great, or Orange River, is a remarkable instance of this. I traveled on its banks, at one time, for five or six weeks, when, for several hundred miles, I found both sides of it delightfully covered with trees of various kinds, all in health and vigor, and abundance of the richest verdure; but all the country beyond the reach of its influence was complete desert. Everything appeared to be struggling for mere existence; so that we might be said to have had the wilderness on one side, and a kind of paradise on the other.' (Campbell)
Wherein shall go - The mention of broad rivers here seems to have suggested to the prophet the idea that navigable rivers, while they were the channels of commerce, also gave to an enemy the opportunity of approaching easily with vessels of war, and attacking a city. He therefore says that no such consequence would follow, from the fact that Yahweh would be to them in the place of broad rivers. No advantage could be taken from what was to them a source of prosperity and happiness. While other cities were exposed to an enemy from the very sources from which they derived their wealth and prosperity, it would not be so with them. From what constituted their glory - the protection of Yahweh - no danger ever could be apprehended. It had all the advantages of broad rivers and streams, but with none of their attendant exposures and perils.
No galley with oars - That is, no small vessel - for larger vessels were propelled by sails. Still the reference is doubtless to a vessel of war; since vessels of commerce would be an advantage, and it would not be an object of congratulation that none of them should be there. "Neither shall gallant ship." No great (אדיר 'adiyr) or magnificent ship; no ship fitted out for purposes of war. The sense is, therefore, that though Jerusalem should be thus favored, yet it would be unapproachable by an enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:21: the glorious: Psa 29:3; Act 7:2; Co2 4:4-6
a place: Psa 46:4, Psa 46:5
broad rivers and streams: Heb. broad of spaces, or hands
Carl Friedrich Keil and Franz Delitzsch
33:21
Tit is also a great Lord who dwells therein, a faithful and almighty defender. "No, there dwells for us a glorious One, Jehovah; a place of streams, canals of wide extent, into which no fleet of rowing vessels ventures, and which no strong man of war shall cross. For Jehovah is our Judge; Jehovah is our war-Prince; Jehovah is our King; He will bring us salvation." Following upon the negative clauses in Is 33:20, the next v. commences with kı̄ 'im (imo). Glorious ('addı̄r) is Jehovah, who has overthrown Lebanon, i.e., Assyria (Is 10:34). He dwells in Jerusalem for the good of His people - a place of streams, i.e., one resembling a place of streams, from the fact that He dwells therein. Luzzatto is right in maintaining, that בּו and יעברנּוּ point back to מקום, and therefore that mekōm is neither equivalent to loco (tachath, instead of), which would be quite possible indeed, as 3Kings 21:19, if not Hos 2:1, clearly proves (cf., 3Kings 22:38), nor used in the sense of substitution or compensation. The meaning is, that, by virtue of Jehovah's dwelling there, Jerusalem had become a place, or equivalent to a place, or broad streams, like those which in other instances defended the cities they surrounded (e.g., Babylon, the "twisted snake," Is 27:1), and of broad canals, which kept off the enemy, like moats around a fortification. The word יארים was an Egyptian word, that had become naturalized in Hebrew; nevertheless it is a very natural supposition, that the prophet was thinking of the No of Egypt, which was surrounded by waters, probably Nile-canals (see Winer, R.W. Nahum 3:8). The adjective in which yâdaim brings out with greater force the idea of breadth, as in Is 22:18 ("on both sides"), belongs to both the nouns, which are placed side by side, ὰσυνδέτως (because permutative). The presence of Jehovah was to Jerusalem what the broadest streams and canals were to other cities; and into these streams and canals, which Jerusalem had around it spiritually in Jehovah Himself, no rowing vessels ventured בּ הלך, ingredi). Luzzatto renders the word "ships of roving," i.e., pirate ships; but this is improbable, as shūt, when used as a nautical word, signifies to row. Even a majestic tsı̄, i.e., trieris magna, could not cross it: a colossal vessel of this size would be wrecked in these mighty and dangerous waters. The figure is the same as that in Is 26:1. In the consciousness of this inaccessible and impenetrable defence, the people of Jerusalem gloried in their God, who watched as a shōphēt over Israel's rights and honour, who held as mechoqēq the commander's rod, and ruled as melekh in the midst of Israel; so that for every future danger it was already provided with the most certain help.
Geneva 1599
33:21 But there the glorious LORD [will be] to us a place (z) of broad rivers [and] streams; in which shall go no galley with oars, neither shall gallant ship pass through it.
(z) Let us be content with this small river of Shiloah and not desire the great streams and rivers, by which the enemies may bring in ships and destroy us.
John Gill
33:21 But there the glorious Lord will be unto us a place of broad rivers and streams,.... Egypt had its Nile, and Babylon its Euphrates, but Jerusalem had no such river for its convenience, commerce, and defence; but God promises to be that to his Jerusalem, his church and people, as will answer to, and be "instead" (g) of, a river that has the broadest streams; which is expressive of the abundance of his grace, and the freeness of it, for the supply of his church, as well as of the pleasant situation and safety of it; see Ps 46:1 where the Lord appears "glorious"; where he displays the glorious perfections of his nature, his power, faithfulness, truth, holiness, love, grace, and mercy; where his glorious Gospel is preached; where he grants his gracious and glorious presence; and where saints come to see his glory, do see it, and speak of it; see 2Kings 6:20,
wherein shall go no galley with oars, neither shall gallant ships pass thereby: this advantage literal Jerusalem had, that, though it had no river for its pleasure, profit, and protection, yet no enemy could come up to it in that way; and the Lord, though he is indeed instead of a broad river to his people for their supply and safety, yet such an one as will not admit any enemy, great or small, signified by the "galley with oars", and the "gallant ship", to come near them; and in the New Jerusalem church state, when there will be new heavens and a new earth, there will be no sea, Rev_ 21:1 and so no place for ships and galleys. The design of these metaphors is to show that the church of Christ at this time will be safe from all enemies whatsoever, as they must needs be, when the Lord is not only a place of broad rivers, but a wall of fire round about them, and the glory in the midst of them, Zech 2:5.
(g) "loco fluviorum", Junius & Tremellius; pro "non in talione, sed saltem ut significat loco ac vice, Deus ecclesiae est pro fluminibus", Gusset. Ebr. Comment, p. 740.
John Wesley
33:21 There - In and about Zion. Rivers - Tho' we have nothing but a small and contemptible brook to defend us; yet God will be as sure a defence to us, as if we were surrounded with great rivers. No galley - No ships of the enemies shall be able to come into this river to annoy them.
Robert Jamieson, A. R. Fausset and David Brown
33:21 there--namely, in Jerusalem.
will be . . . rivers--Jehovah will be as a broad river surrounding our city (compare Is 19:6; Nahum 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Is 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one.
galley with oars--war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail.
gallant--same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.
33:2233:22: Տէր հայր մեր. Տէր դատաւոր մեր. Տէր իշխան մեր. Տէր թագաւոր մեր. Տէր փրկիչ մեր՝ եւ նա՛ փրկեսցէ զմեզ։
22 Տէրն է մեր հայրը, Տէրն է մեր դատաւորը, Տէրն է մեր իշխանը, Տէրն է մեր թագաւորը, Տէրն է մեր փրկիչը, նա է փրկելու մեզ:
22 Քանզի մեր դատաւորը Տէրն է, Մեր օրէնսդիրը Տէրն է, Մեր թագաւորը Տէրն է, Անիկա մեզ պիտի ազատէ։
Տէր հայր մեր``, Տէր դատաւոր մեր, Տէր [486]իշխան մեր, Տէր թագաւոր մեր, [487]Տէր փրկիչ մեր` եւ`` նա փրկեսցէ զմեզ:

33:22: Տէր հայր մեր. Տէր դատաւոր մեր. Տէր իշխան մեր. Տէր թագաւոր մեր. Տէր փրկիչ մեր՝ եւ նա՛ փրկեսցէ զմեզ։
22 Տէրն է մեր հայրը, Տէրն է մեր դատաւորը, Տէրն է մեր իշխանը, Տէրն է մեր թագաւորը, Տէրն է մեր փրկիչը, նա է փրկելու մեզ:
22 Քանզի մեր դատաւորը Տէրն է, Մեր օրէնսդիրը Տէրն է, Մեր թագաւորը Տէրն է, Անիկա մեզ պիտի ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2233:22 Ибо Господь судия наш, Господь законодатель наш, Господь царь наш; Он спасет нас.
33:22 ὁ ο the γὰρ γαρ for θεός θεος God μου μου of me; mine μέγας μεγας great; loud ἐστίν ειμι be οὐ ου not παρελεύσεταί παρερχομαι pass; transgress με με me κύριος κυριος lord; master κριτὴς κριτης judge ἡμῶν ημων our κύριος κυριος lord; master ἄρχων αρχων ruling; ruler ἡμῶν ημων our κύριος κυριος lord; master βασιλεὺς βασιλευς monarch; king ἡμῶν ημων our κύριος κυριος lord; master οὗτος ουτος this; he ἡμᾶς ημας us σώσει σωζω save
33:22 כִּ֤י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH שֹׁפְטֵ֔נוּ šōfᵊṭˈēnû שׁפט judge יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְחֹקְקֵ֑נוּ mᵊḥōqᵊqˈēnû חקק engrave יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH מַלְכֵּ֖נוּ malkˌēnû מֶלֶךְ king ה֥וּא hˌû הוּא he יֹושִׁיעֵֽנוּ׃ yôšîʕˈēnû ישׁע help
33:22. Dominus enim iudex noster Dominus legifer noster Dominus rex noster ipse salvabit nosFor the Lord is our judge, the Lord is our lawgiver, the Lord is our king: he will save us.
22. For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.
33:22. For the Lord is our judge. The Lord is our lawgiver. The Lord is our king. He himself will save us.
33:22. For the LORD [is] our judge, the LORD [is] our lawgiver, the LORD [is] our king; he will save us.
For the LORD [is] our judge, the LORD [is] our lawgiver, the LORD [is] our king; he will save us:

33:22 Ибо Господь судия наш, Господь законодатель наш, Господь царь наш; Он спасет нас.
33:22
ο the
γὰρ γαρ for
θεός θεος God
μου μου of me; mine
μέγας μεγας great; loud
ἐστίν ειμι be
οὐ ου not
παρελεύσεταί παρερχομαι pass; transgress
με με me
κύριος κυριος lord; master
κριτὴς κριτης judge
ἡμῶν ημων our
κύριος κυριος lord; master
ἄρχων αρχων ruling; ruler
ἡμῶν ημων our
κύριος κυριος lord; master
βασιλεὺς βασιλευς monarch; king
ἡμῶν ημων our
κύριος κυριος lord; master
οὗτος ουτος this; he
ἡμᾶς ημας us
σώσει σωζω save
33:22
כִּ֤י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
שֹׁפְטֵ֔נוּ šōfᵊṭˈēnû שׁפט judge
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מְחֹקְקֵ֑נוּ mᵊḥōqᵊqˈēnû חקק engrave
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
מַלְכֵּ֖נוּ malkˌēnû מֶלֶךְ king
ה֥וּא hˌû הוּא he
יֹושִׁיעֵֽנוּ׃ yôšîʕˈēnû ישׁע help
33:22. Dominus enim iudex noster Dominus legifer noster Dominus rex noster ipse salvabit nos
For the Lord is our judge, the Lord is our lawgiver, the Lord is our king: he will save us.
33:22. For the Lord is our judge. The Lord is our lawgiver. The Lord is our king. He himself will save us.
33:22. For the LORD [is] our judge, the LORD [is] our lawgiver, the LORD [is] our king; he will save us.
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Albert Barnes: Notes on the Bible - 1834
33:22: For the Lord is our judge - Yahweh will be to us nothing but a source of happiness, truth, and prosperity. His presence will be to us only a blessing, and a means of success and joy. The repetition of the name Yahweh three times is common in the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:22: the Lord is our judge: Gen 18:25; Psa 50:6, Psa 75:7, Psa 98:9; Co2 5:10
lawgiver: Heb. statute-maker, Deu 33:2; Neh 10:14; Psa 147:19, Psa 147:20; Jam 4:12
the Lord is our king: Psa 44:4, Psa 74:12, Psa 89:18; Jer 23:5, Jer 23:6; Zac 9:9; Mat 21:5, Mat 25:34; Rev 19:16
he will: Isa 12:2, Isa 25:9; Zep 3:15-17; Mat 1:21-23; Luk 2:11; Act 5:31; Tit 3:4-6; Heb 5:9
John Gill
33:22 For the Lord is our Judge,.... The Lord Christ, who has all judgment committed to him by the Father, who will judge his people, right their wrongs, and avenge their injuries:
the Lord is our Lawgiver; who has enacted wholesome laws for his church, writes them on their hearts, and puts his Spirit within them, to enable them to keep them:
the Lord is our King: King of saints, King of Zion, made so by his Father, owned by his church, under whose government it is in safety:
he will save us; from all sin, and from all enemies, with an everlasting salvation. The church here speaks with great pleasure of her interest in Christ under every character, and of her safety as depending upon him. The Targum is,
"the Lord is our Judge, who brought us by his power out of Egypt; the Lord is our teacher, who gave us the doctrine of the law from Sinai; the Lord is our King, he will redeem us, and take vengeance of judgment for us on the army of Gog;''
which shows that the ancient Jews understood this prophecy as referring to times yet to come.
John Wesley
33:22 Is judge - To plead our cause against our enemies. Lawgiver - Our chief governor, to whom it belongs, to give laws, and to defend his people.
Robert Jamieson, A. R. Fausset and David Brown
33:22 Lord--thrice repeated, as often: the Trinity (Num 6:24-26).
judge . . . lawgiver . . . king--perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Is 11:4; Is 32:1; Jas 4:12).
33:2333:23: Խզեցա՛ն պարանք քո զի ո՛չ հանդարտեցին. նո՛յնպէս եւ կայմն խոնարհեցաւ՝ եւ ո՛չ պարզեսցէ զառագաստն, եւ ո՛չ արձակեսցէ զնշանն մինչեւ մատնեսցի ՚ի կորուստ։ Այսուհետեւ բազում կաղք աւար առնուցուն.
23 Կտրուեցին քո պարանները, որովհետեւ չդիմացան, կայմն էլ թեքուեց եւ չի բացելու առագաստը ու չի պարզելու դրօշը մինչեւ կորստեան մատնուելը∆ [27][27] 27. Եբրայերէնում՝ Այն ժամանակ նաւերիդ պարանները պիտի փտեն, կայմերն ընկնեն, այլեւս ո՛չ առագաստ եւ ո՛չ էլ դրօշ պարզելու անհրաժեշտութիւն պիտի լինի. նաւերդ մնալով պիտի քայքայուեն:
23 Քու չուաններդ թուլցան, Իրենց կայմին խարիսխը չկրցան հաստատ բռնել, Առագաստը չկրցան բանալ։Այն ատեն մեծ աւար բաժնուեցաւ։Մինչեւ անգամ կաղերը աւար առին։
[488]Խզեցան պարանք քո` զի ոչ հանդարտեցին, նոյնպէս եւ կայմն խոնարհեցաւ` եւ ոչ պարզեսցէ զառագաստն, եւ ոչ արձակեսցէ զնշանն մինչեւ մատնեսցի ի կորուստ:

33:23: Խզեցա՛ն պարանք քո զի ո՛չ հանդարտեցին. նո՛յնպէս եւ կայմն խոնարհեցաւ՝ եւ ո՛չ պարզեսցէ զառագաստն, եւ ո՛չ արձակեսցէ զնշանն մինչեւ մատնեսցի ՚ի կորուստ։ Այսուհետեւ բազում կաղք աւար առնուցուն.
23 Կտրուեցին քո պարանները, որովհետեւ չդիմացան, կայմն էլ թեքուեց եւ չի բացելու առագաստը ու չի պարզելու դրօշը մինչեւ կորստեան մատնուելը∆ [27]
[27] 27. Եբրայերէնում՝ Այն ժամանակ նաւերիդ պարանները պիտի փտեն, կայմերն ընկնեն, այլեւս ո՛չ առագաստ եւ ո՛չ էլ դրօշ պարզելու անհրաժեշտութիւն պիտի լինի. նաւերդ մնալով պիտի քայքայուեն:
23 Քու չուաններդ թուլցան, Իրենց կայմին խարիսխը չկրցան հաստատ բռնել, Առագաստը չկրցան բանալ։Այն ատեն մեծ աւար բաժնուեցաւ։Մինչեւ անգամ կաղերը աւար առին։
zohrab-1805▾ eastern-1994▾ western am▾
33:2333:23 Ослабли веревки твои, не могут удержать мачты и натянуть паруса. Тогда будет большой раздел добычи, так что и хромые пойдут на грабеж.
33:23 ἐρράγησαν ρηγνυμι gore; burst τὰ ο the σχοινία σχοινιον cord σου σου of you; your ὅτι οτι since; that οὐκ ου not ἐνίσχυσεν ενισχυω fortify; prevail ὁ ο the ἱστός ιστος of you; your ἔκλινεν κλινω bend; tip over οὐ ου not χαλάσει χαλαω lower τὰ ο the ἱστία ιστιον not ἀρεῖ αιρω lift; remove σημεῖον σημειον sign ἕως εως till; until οὗ ος who; what παραδοθῇ παραδιδωμι betray; give over εἰς εις into; for προνομήν προνομη now actually πολλοὶ πολυς much; many χωλοὶ χωλος lame προνομὴν προνομη do; make
33:23 נִטְּשׁ֖וּ niṭṭᵊšˌû נטשׁ abandon חֲבָלָ֑יִךְ ḥᵃvālˈāyiḵ חֶבֶל cord בַּל־ bal- בַּל not יְחַזְּק֤וּ yᵊḥazzᵊqˈû חזק be strong כֵן־ ḵēn- כֵּן base תָּרְנָם֙ tornˌām תֹּרֶן mast בַּל־ bal- בַּל not פָּ֣רְשׂוּ pˈārᵊśû פרשׂ spread out נֵ֔ס nˈēs נֵס signal אָ֣ז ʔˈāz אָז then חֻלַּ֤ק ḥullˈaq חלק divide עַֽד־ ʕˈaḏ- עַד prey שָׁלָל֙ šālˌāl שָׁלָל plunder מַרְבֶּ֔ה marbˈeh מַרְבֶּה abundance פִּסְחִ֖ים pisḥˌîm פִּסֵּחַ lame בָּ֥זְזוּ bˌāzᵊzû בזז spoil בַֽז׃ vˈaz בַּז spoiling
33:23. laxati sunt funiculi tui sed non praevalebunt sic erit malus tuus ut dilatare signum non queas tunc dividentur spolia praedarum multarum claudi diripient rapinamThy tacklings are loosed, and they shall be of no strength: thy mast shall be in such condition, that thou shalt not be able to spread the flag. Then shall the spoils of much prey be divided: the lame shall take the spoil.
23. Thy tacklings are loosed; they could not strengthen the foot of their mast, they could not spread the sail: then was the prey of a great spoil divided; the lame took the prey.
33:23. Your ropes have become loose, and they will not prevail. Your mast will be such that you will not be able to unfurl a flag. Then the spoils of much plunder will be divided. The lame will seize the spoils.
33:23. Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey:

33:23 Ослабли веревки твои, не могут удержать мачты и натянуть паруса. Тогда будет большой раздел добычи, так что и хромые пойдут на грабеж.
33:23
ἐρράγησαν ρηγνυμι gore; burst
τὰ ο the
σχοινία σχοινιον cord
σου σου of you; your
ὅτι οτι since; that
οὐκ ου not
ἐνίσχυσεν ενισχυω fortify; prevail
ο the
ἱστός ιστος of you; your
ἔκλινεν κλινω bend; tip over
οὐ ου not
χαλάσει χαλαω lower
τὰ ο the
ἱστία ιστιον not
ἀρεῖ αιρω lift; remove
σημεῖον σημειον sign
ἕως εως till; until
οὗ ος who; what
παραδοθῇ παραδιδωμι betray; give over
εἰς εις into; for
προνομήν προνομη now actually
πολλοὶ πολυς much; many
χωλοὶ χωλος lame
προνομὴν προνομη do; make
33:23
נִטְּשׁ֖וּ niṭṭᵊšˌû נטשׁ abandon
חֲבָלָ֑יִךְ ḥᵃvālˈāyiḵ חֶבֶל cord
בַּל־ bal- בַּל not
יְחַזְּק֤וּ yᵊḥazzᵊqˈû חזק be strong
כֵן־ ḵēn- כֵּן base
תָּרְנָם֙ tornˌām תֹּרֶן mast
בַּל־ bal- בַּל not
פָּ֣רְשׂוּ pˈārᵊśû פרשׂ spread out
נֵ֔ס nˈēs נֵס signal
אָ֣ז ʔˈāz אָז then
חֻלַּ֤ק ḥullˈaq חלק divide
עַֽד־ ʕˈaḏ- עַד prey
שָׁלָל֙ šālˌāl שָׁלָל plunder
מַרְבֶּ֔ה marbˈeh מַרְבֶּה abundance
פִּסְחִ֖ים pisḥˌîm פִּסֵּחַ lame
בָּ֥זְזוּ bˌāzᵊzû בזז spoil
בַֽז׃ vˈaz בַּז spoiling
33:23. laxati sunt funiculi tui sed non praevalebunt sic erit malus tuus ut dilatare signum non queas tunc dividentur spolia praedarum multarum claudi diripient rapinam
Thy tacklings are loosed, and they shall be of no strength: thy mast shall be in such condition, that thou shalt not be able to spread the flag. Then shall the spoils of much prey be divided: the lame shall take the spoil.
33:23. Your ropes have become loose, and they will not prevail. Your mast will be such that you will not be able to unfurl a flag. Then the spoils of much plunder will be divided. The lame will seize the spoils.
33:23. Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
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
23-24: В настоящее время - говорит пророк - наше государство похоже на корабль с плохо держащимися снастями. Но - терпение! Скоро обстоятельства изменятся к лучшему и враги будут рассеяны, оставив после себя большую добычу в пользу иудеев. Но самое важное - здесь пророк, очевидно, имеет в виду уже время Мессии - жителям Иерусалима будут прощены их грехи перед Богом.

Относительно подлинности этой главы хотя и высказываются многими критиками сомнения, но все эти возражения основаны на том, что Исаия будто бы не мог писать в таком тоне. Понятно, что это мнение слишком субъективное и потому не заслуживает опровержения.

На строфы эту главу можно разделить так:
1: строфа_1: ст. _(2)
2: строфа_2-6: ст. _(2; 2, 2)
3: строфа_7-9: ст. _(2, 2, 2)
4: строфа_10-12: ст. _(1, 1, 1)
1: строфа_13-16: ст. _(3, 2, 2)
2: строфа_17-21: ст. _(3, 2, 2)
3: строфа_22-24: ст. _(2, 2)
Adam Clarke: Commentary on the Bible - 1831
33:23: Thy tacklings are loosed - Here the Assyrians are represented under the figure of a ship wrecked by a violent storm; and the people on the beach, young, old, feeble, and diseased, gathering the spoil without any to hinder them. Kimchi, who understands the whole of this chapter of Hezekiah and the king of Assyria, says, "There are others of our rabbins who apply it all to the days of the Messiah."
Their mast "Thy mast" - For תרנם tornam, "their mast, "the Syriac reads תרניך torneycha, "thy mast;" the Septuagint and Vulgate, תרנך tornecha, ὁ ἱστος σου εκλινεν, "thy mast is fallen aside." - Septuagint.
They seem to have read נטה natah or פנה panah, תרנך tornecha, or rather, לא כן lo con, "is not firm," the negative having been omitted in the present text by mistake. However, I have followed their sense, which seems very probable, as the present reading is to me extremely obscure.
Albert Barnes: Notes on the Bible - 1834
33:23: Thy tacklings - This is evidently an address to Sennacherib. The mention of the war-galley and the ship seems to have suggested the application of the figure to the enemies of the Jews, and particularly to Sennacherib. The prophet, therefore, compares the Assyrian to a ship that was rendered unserviceable; whose sails were unfastened, and whose mast could not be made firm, and which was therefore at the mercy of winds and waves. The Hebrew which is rendered here 'thy tacklings are loosed,' means 'thy cords are let go;' that is, the cords or ropes that fastened the sails, the masts, and the rudder, were loosened. In such a condition the ship would, of course, go to ruin.
They could not well strengthen their mast - They could not fix it firm or secure. It is evident that if the mast cannot be made firm, it is impossible to navigate a ship. It is to be observed here, however, that the word which our translators have rendered 'well' (כן kê n), not only signifies 'well' as an adverb, but is also used as a noun, and means a stand or station Gen 40:13; Gen 41:13; Dan 11:20-21; and also a base or pedestal (Exo 30:18, Exo 30:28; Exo 31:9; Exo 35:16; Exo 38:8; Lev 8:11; Kg1 7:31. It may be used here to denote the socket or base of the ship's mast; or the cross beam which the mast passed through, and which held it firm. This was called by the Greeks ἱστοπέδη histopedē (Odyssey xii. 51), or μεσόδμη, ἱστοδόκη mesodmē, histodokē. The translation, therefore, 'They could not make fast the base of their mast,' would better express the sense of the Hebrew. The Septuagint renders it: 'Thy mast gave way.'
They could not spread the sail - Of course, as the ropes were all loosened, and the mast could not be made firm, it Would be in vain to attempt to spread a sail. The sense is, that the plan of the Assyrian would be disconcerted, his scheme discomfited, and his enterprise would come to naught. He and his army would be like a vessel at sea without sails.
Then is the prey of a great spoil divided - The word 'divided' here means shall be distributed or apportioned, as plunder was usually among victors. The sense is, that much booty would be taken from the army of the Assyrian and distributed among the Jews (see the note at Isa 33:4). It is certain that Hezekiah had given to Sennacherib three hundred talents of silver, and thirty talents of gold, and had stripped the temple, and given the gold that was on the temple to him Kg2 18:14-16, and tiffs treasure was doubtless in the camp of the Assyrians. And it is certain that after this invasion of Sennacherib, the treasures of Hezekiah were replenished, and his wealth so much abounded, that he made an improper and ostentatious display of it to the ambassadors that came from Babylon Kg2 20:13-15; and there is every presumption, therefore, that a great amount of spoil was collected from the camp of the Assyrian.
The lame take the prey - It shall be so abundant, and shall be so entirely abandoned by the Assyrians, that even the feeble and the defenseless shall go forth to the camp and take the spoil that is left.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:23: Thy tacklings are loosed: or, they have forsaken thy tacklings, Isa 33:21; Eze 27:26-34; Act 27:19, Act 27:30-32, Act 27:40, Act 27:41
then: Isa 33:1, Isa 33:4; Ch2 20:25
the lame: Sa1 30:10, Sa1 30:22-24; Kg2 7:8; Psa 68:12; Co1 1:27
Carl Friedrich Keil and Franz Delitzsch
33:23
Now indeed it was apparently very different from this. It was not Assyria, but Jerusalem, that was like a ship about to be wrecked; but when that which had just been predicted should be fulfilled, Jerusalem, at present so powerless and sinful, would be entirely changed. "Thy ropes hang loose; they do not hold fast the support of thy mast; they do not hold the flag extended: then is booty of plunder divided in abundance; even lame men share the prey. And not an inhabitant will say, I am weak: the people settled there have their sins forgiven." Nearly every commentator (even Luzzatto) has taken Is 33:23 as addressed to Assyria, which, like a proud vessel of war, would cross the encircling river by which Jerusalem was surrounded. But Drechsler has very properly given up this view. The address itself, with the suffix ayikh (see at Is 1:26), points to Jerusalem; and the reference to this gives the most appropriate sense, whilst the contrast between the now and then closes the prophecy in the most glorious manner. Jerusalem is now a badly appointed ship, dashed about by the storm, the sport of the waves. Its rigging hangs loose (Jerome, laxati sunt); it does not hold the kēn tornâm fast, i.e., the support of their mast, or cross beam with a hole in it, into which the mast is slipped (the mesodme of Homer, Od. xv 289), which is sure to go to ruin along with the falling mast, if the ropes do not assist its bearing power (malum sustinentes thecae succurrant, as Vitruvius says). And so the ropes of the ship Jerusalem do not keep the nēs spread out, i.e., the ἐπίσημον of the ship, whether we understand by it a flag or a sail, with a device worked upon it (see Winer, R.W. s. v. Schiffe). And this is the case with Jerusalem now; but then ('âz) it will be entirely different. Asshur is wrecked, and Jerusalem enriches itself, without employing any weapons, from the wealth of the Assyrian camp. It was with a prediction of this spoiling of Asshur that the prophet commenced in Is 33:1; so that the address finishes as it began. But the closing words of the prophet are, that the people of Jerusalem are now strong in God, and are עון נשׂא (as in Ps 32:1), lifted up, taken away from their guilt. A people humbled by punishment, penitent, and therefore pardoned, would then dwell in Jerusalem. The strength of Israel, and all its salvation, rest upon the forgiveness of its sins.
Geneva 1599
33:23 Thy (a) tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the (b) prey of a great spoil divided; the lame take the prey.
(a) He derides the Assyrians and enemies of the Church, declaring their destruction as they who perish by shipwreck.
(b) He comforts the Church, and shows that they will be enriched with all benefits both of body and soul.
John Gill
33:23 Thy tacklings are loosed,.... Or "are left" (h); forsaken by the mariners, as being of no use and service:
they could not well strengthen their mast; with ropes to make it stand upright:
they could not spread the sail; upon the mast, without which they could not proceed. This is spoken to and of the enemies of the church; most interpreters understand it of the Assyrians, who are compared to a ship in great distress at sea, when its tacklings are shattered, the mast is split, and the sails cannot be spread. The metaphor is taken and carried on from Is 33:21, where mention is made of a galley with oars, and a gallant ship. Tyrannical governments are thought by some to be compared to ships; a king to the mast; princes to ropes, cords, and tackling; and their army in battle array to sails spread; but here all is in confusion, distress, and unavoidable ruin: this may very well be applied to the antichristian states, when the vials of God's wrath shall be poured out upon them; especially when the second vial shall be poured out upon the sea, and all shipping will suffer, as under the second trumpet the third part of ships were destroyed, there being a correspondence between the trumpets and the seals, Rev_ 8:8,
then is the prey of a great spoil divided: as the spoil of the Assyrian camp was by the Israelites, so will the spoil of the Papists by the Protestants; particularly when the kings of the earth shall be filled with an aversion to the whore of Rome, and shall destroy her, and make her bare and desolate of all her riches, and shall "eat her flesh", or seize upon her substance, which will become the prey of a great spoil unto them:
the lame take the prey; which denotes both how easily it shall be taken, and what a plenty there shall be, that even such, and who come late, shall have a share in it. The Targum of the whole is,
"at that time (when vengeance shall be taken on Gog) the people shall be broken with their own strength, and they shall be like to a ship whose ropes are broken; and there is no strength in their mast, which is cut down, that it is not possible to spread a sail on it; then shall the house of Israel divide the substance of the people, the multitude of a prey and spoil; and although the blind and the lame are left among them, they also shall divide the multitude of the prey and spoil.''
(h) So the word is interpreted by Kimchi and Ben Melech.
John Wesley
33:23 Tacklings - He directs his speech to the Assyrians; and having designed their army under the notion of a gallant ship, Is 33:21, he here represents their undone condition, by the metaphor of a ship, tossed in a tempestuous sea, having her cables broke, and all her tacklings loose, so that she could have no benefit of her masts and sails; and therefore is quickly swallowed up. The lame - They shall leave so many spoils behind them, that there shall be enough left for the lame, who come last to the spoil.
Robert Jamieson, A. R. Fausset and David Brown
33:23 tacklings--Continuing the allegory in Is 33:21, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on "the broad river" (Is 33:21), and become the prey of Israel.
they--the tacklings, "hold not firm the base of the mast."
then--when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (4Kings 18:14-16), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (4Kings 20:13-15); this wealth, probably, was in part got from the Assyrian.
the lame--Even the most feeble shall spoil the Assyrian camp (compare Is 35:6; 2Kings 5:6).
33:2433:24: եւ մի՛ ասասցեն թէ վաստակեցաք, ժողովուրդն որ բնակեալ իցէ ՚ի նոսա. զի թողա՛ն մեղք նոցա։
24 Այնուհետեւ բազում կաղեր աւարառութիւն պիտի կատարեն: Ժողովուրդը, որ բնակւում է դրանց մէջ, չպիտի ասի, թէ՝ տանջուեցինք, որովհետեւ նրա մեղքերին թողութիւն է լինելու:
24 Ու հոն բնակողը պիտի չըսէ. «Հիւանդ եմ»։Հոն բնակող ժողովուրդին անօրէնութիւնը պիտի ներուի։
Այսուհետեւ բազում կաղք աւար առնուցուն, եւ մի՛ ասասցեն թէ` Վաստակեցաք. ժողովուրդն որ բնակեալ իցէ ի նոսա, զի թողան մեղք նոցա:

33:24: եւ մի՛ ասասցեն թէ վաստակեցաք, ժողովուրդն որ բնակեալ իցէ ՚ի նոսա. զի թողա՛ն մեղք նոցա։
24 Այնուհետեւ բազում կաղեր աւարառութիւն պիտի կատարեն: Ժողովուրդը, որ բնակւում է դրանց մէջ, չպիտի ասի, թէ՝ տանջուեցինք, որովհետեւ նրա մեղքերին թողութիւն է լինելու:
24 Ու հոն բնակողը պիտի չըսէ. «Հիւանդ եմ»։Հոն բնակող ժողովուրդին անօրէնութիւնը պիտի ներուի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2433:24 И ни один из жителей не скажет: >; народу, живущему там, будут отпущены согрешения.
33:24 καὶ και and; even οὐ ου not μὴ μη not εἴπῃ επω say; speak κοπιῶ κοπιαω exhausted; labor ὁ ο the λαὸς λαος populace; population ὁ ο the ἐνοικῶν ενοικεω dwell in; inhabit ἐν εν in αὐτοῖς αυτος he; him ἀφέθη αφιημι dismiss; leave γὰρ γαρ for αὐτοῖς αυτος he; him ἡ ο the ἁμαρτία αμαρτια sin; fault
33:24 וּ û וְ and בַל־ val- בַּל not יֹאמַ֥ר yōmˌar אמר say שָׁכֵ֖ן šāḵˌēn שָׁכֵן inhabitant חָלִ֑יתִי ḥālˈîṯî חלה become weak הָ hā הַ the עָ֛ם ʕˈām עַם people הַ ha הַ the יֹּשֵׁ֥ב yyōšˌēv ישׁב sit בָּ֖הּ bˌāh בְּ in נְשֻׂ֥א nᵊśˌu נשׂא lift עָוֹֽן׃ ʕāwˈōn עָוֹן sin
33:24. nec dicet vicinus elangui populus qui habitat in ea auferetur ab eo iniquitasNeither shall he that is near, say: I am feeble. The people that dwell therein, shall have their iniquity taken away from them.
24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.
33:24. He who is nearby will not say: “I am too weak.” The people who live in it will have their iniquity taken away from them.
33:24. And the inhabitant shall not say, I am sick: the people that dwell therein [shall be] forgiven [their] iniquity.
And the inhabitant shall not say, I am sick: the people that dwell therein [shall be] forgiven [their] iniquity:

33:24 И ни один из жителей не скажет: <<я болен>>; народу, живущему там, будут отпущены согрешения.
33:24
καὶ και and; even
οὐ ου not
μὴ μη not
εἴπῃ επω say; speak
κοπιῶ κοπιαω exhausted; labor
ο the
λαὸς λαος populace; population
ο the
ἐνοικῶν ενοικεω dwell in; inhabit
ἐν εν in
αὐτοῖς αυτος he; him
ἀφέθη αφιημι dismiss; leave
γὰρ γαρ for
αὐτοῖς αυτος he; him
ο the
ἁμαρτία αμαρτια sin; fault
33:24
וּ û וְ and
בַל־ val- בַּל not
יֹאמַ֥ר yōmˌar אמר say
שָׁכֵ֖ן šāḵˌēn שָׁכֵן inhabitant
חָלִ֑יתִי ḥālˈîṯî חלה become weak
הָ הַ the
עָ֛ם ʕˈām עַם people
הַ ha הַ the
יֹּשֵׁ֥ב yyōšˌēv ישׁב sit
בָּ֖הּ bˌāh בְּ in
נְשֻׂ֥א nᵊśˌu נשׂא lift
עָוֹֽן׃ ʕāwˈōn עָוֹן sin
33:24. nec dicet vicinus elangui populus qui habitat in ea auferetur ab eo iniquitas
Neither shall he that is near, say: I am feeble. The people that dwell therein, shall have their iniquity taken away from them.
33:24. He who is nearby will not say: “I am too weak.” The people who live in it will have their iniquity taken away from them.
33:24. And the inhabitant shall not say, I am sick: the people that dwell therein [shall be] forgiven [their] iniquity.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:24: And the inhabitant shall not say - This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above.
The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God. a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist: -
"Who forgiveth all thy sin; And healeth all thine infirmities."
Psa 103:3.
Where the latter line only varies the expression of the former. And our blessed Savior reasons with the Jews on the same principle: "Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mar 2:9. See also Mat 8:17; Isa 53:4. Qui locus Isaiae, Pe1 2:24, refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiae et bonitatis est utrumque praestare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur. "Which passage of Isaiah has reference, in Pe1 2:24, to the remission of sins, and here to the healing of diseases, because both are effects of the same power and goodness; and because with the remission of sins was associated the removal of disorders, the fruits of sin." - Wetstein on Mat 8:17.
That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain that Hezekiah, by his treaty with Sennacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure. He not only gave him all the silver and gold that was in his own treasury and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army, we find that he "had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones, "etc.Ch2 32:27. He was so rich, that out of pride and vanity he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army. - L. And thus, in the providence of God, he had the wealth which was exacted from him restored.
Albert Barnes: Notes on the Bible - 1834
33:24: And the inhabitant - The inhabitant of Jerusalem.
Shall not say, I am sick - That is, probably, the spoil shall be so abundant, and the facility for taking it so great, that even the sick, the aged, and the infirm shall go forth nerved with new vigor to gather the spoil.
The people that dwell therein - In Jerusalem.
Shall be forgiven their iniquity - This is equivalent to saying that the calamities of the invasion would be entirely removed. This invasion is represented as coming upon them as a judgment for their sins. When the Assyrian should be overthrown, it would be a proof that the sin which had been the cause of the invasion had been forgiven, and that God was now disposed to show them favor and mercy. It is common in the Scriptures to represent any calamity as the consequence of sin, to identify the removal of the calamity and the forgiveness of the sin. Thus, the Saviour said Mar 2:5 to the man afflicted with the palsy, 'Son, thy sins be forgiven thee.' And when the scribes complained, he urged that the power of forgiving sins and of healing disease was the same, or that the forgiveness of sin was equivalent to the removal of disease Mar 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:24: the inhabitant: Isa 58:8; Exo 15:26; Deu 7:15, Deu 28:27; Ch2 30:20; Jer 33:6-8; Jam 5:14; Rev 21:4, Rev 22:2
shall be forgiven: Isa 44:22; Jer 50:20; Mic 7:18, Mic 7:19; Jo1 1:7-9
John Gill
33:24 And the inhabitant shall not say, I am sick,.... That is, the inhabitant of Zion, or Jerusalem, the church of Christ, Is 33:20 and such are they that are born again in Zion, and brought up there; who are made free thereof by Christ; are brought to dwell here by the Lord himself; and, under the influence of divine grace, ask their way hither, and come willingly and cheerfully, and settle here: these, at this time the prophecy refers to, even the latter day, shall not be heard to say, not one of them, "I am sick"; either with the sickness of sin, so as to say there is no cure for them, or that they shall die of it, or even to complain of it; for all their sicknesses and diseases of this kind will be healed by the rising of the sun of righteousness upon them, with healing in his wings; or with the sickness of affliction, especially outward affliction of persecuting enemies, which will be at an end; and such joy will attend them, on account of their deliverance from them, that all their former sorrows and sufferings will be forgot; and in the New Jerusalem church state there will be neither one sickness nor another; no more sorrow, pain, or death; the leaves of the tree of life will be for the healing of the nations, Rev_ 21:4,
the people that dwell therein shall be forgiven their iniquity; this shows that sin is the sickness meant; the manner in which such a disease is cured, by forgiveness; and the perfect health and soundness, as well as joy, and peace, and comfort, which follows upon an application of pardoning grace and mercy. The Targum refers this to the time when the Israelites shall return to their own land; and Kimchi owns that some of their interpreters apply it to the times of the Messiah.
John Wesley
33:24 The inhabitant - Of Jerusalem. Sick - Shall have no cause to complain of any sickness or calamity. Forgiven - They shall not only receive from me a glorious temporal deliverance; but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings, which attend upon that mercy.
Robert Jamieson, A. R. Fausset and David Brown
33:24 sick--SMITH thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Isa. 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Ps 103:3). The latter clause of the verse contains the cause of the former (Mk 2:5-9).
The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah.