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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Суд над вселенной. 5-17. Суд над Едомом.

Предварительное замечание. Главы 34-я и 35-я образуют собою заключение к первой части пророчества Исаии, соединяя в себе существенные черты предсказаний этой части о временах суда и спасения. Пророк говорит в 34-й гл. о конце мира, но облекает картину этой последней катастрофы в образы, взятые от событий его времени, так что последний всеобщий суд над вселенной принимает у него характер суда над известным клочком земли (Идумеи). В 35-й главе пророк рисует нам обратную сторону суда над миром - именно окончательное искупление Израиля и возвращение его из чужой страны в отечество.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the fatal doom of all the nations that are enemies to God's church and people, though Edom only is mentioned, because of the old enmity of Esau to Jacob, which was typical, as much as that more ancient enmity of Cain to Abel, and flowed from the original enmity of the serpent to the seed of the woman. It is probable that this prophecy had its accomplishment in the great desolations made by the Assyrian army first, or rather by Nebuchadnezzar's army some time after, among those nations that were neighbours to Israel and had been in some way or other injurious to them. That mighty conqueror took a pride in shedding blood, and laying countries waste, and therein, quite beyond his design, he was fulfilling what God here threatened against his and his people's enemies. But we have reason to think it is intended as a denunciation of the wrath of God against all those who fight against the interests of his kingdom among men, that it has its frequent accomplishment in the havoc made by the wars of the nations and other desolating judgments, and will have its full accomplishment in the final dissolution of all things at the day of judgment and perdition of ungodly men. Here is, I. A demand of universal attention, ver. 1. II. A direful scene of blood and confusion presented, ver. 2-7. III. The reason given for these judgments, ver. 8. IV. The continuance of this desolation, the country being made like the lake of Sodom (ver. 9, 10), and the cities abandoned to wild beasts and melancholy fowls, ver. 11-15. V. The solemn ratification of all this, ver. 16, 17. Let us hear, and fear.
Adam Clarke: Commentary on the Bible - 1831
The prophet earnestly exhorts all nations to attend to the communication which he has received from Jehovah, as the matter is of the highest importance, and of universal concern, Isa 34:1. The wrath of God is denounced against all the nations that had provoked to anger the Defender of the cause of Zion, Isa 34:2, Isa 34:3. Great crowd of images, by which the final overthrow and utter extermination of every thing that opposes the spread of true religion in the earth are forcibly and majestically set forth; images so very bold and expressive as to render it impossible, without doing great violence to symbolical language, to restrain their import to the calamities which befell the Edomites in the reign of Nebuchadnezzar, or in that of any other potentate, or even to the calamities which the enemies of the Church have yet suffered since the delivery of the prophecy. Edom must therefore be a type of Antichrist, the last grand adversary of the people of God; and consequently this most awful prophecy, in its ultimate signification, remains to be accomplished, Isa 34:4-15. The Churches of God, at the period of the consummation, commanded to consult the book of Jehovah, and note the exact fulfillment of these terrible predictions in their minutest details. Not one jot or little relative even to the circumstances shadowed forth by the impure animals shall be found to fail; for what the mouth of the Lord has declared necessary to satisfy the Divine justice, his Spirit will accomplish, Isa 34:16, Isa 34:17.
This and the following chapter make one distinct prophecy; an entire, regular, and beautiful poem, consisting of two parts: the first containing a denunciation of Divine vengeance against the enemies of the people or Church of God; the second describing the flourishing state of the Church of God consequent upon the execution of those judgments. The event foretold is represented as of the highest importance, and of universal concern: All nations are called upon to attend to the declaration of it; and the wrath of God is denounced against all the nations, that is, all those that had provoked to anger the Defender of the cause of Zion. Among those, Edom is particularly specified. The principal provocation of Edom was their insulting the Jews in their distress, and joining against them with their enemies, the Chaldeans; see Amo 1:11; Eze 25:12; Eze 35:15; Psa 137:7. Accordingly the Edomites were, together with the rest of the neighboring nations, ravaged and laid waste by Nebuchadnezzar; see Jer 25:15-26; Mal 1:3, Mal 1:4, and see Marsham, Can. Chron. Saec. xviii., who calls this the age of the destruction of cities. The general devastation spread through all these countries by Nebuchadnezzar may be the event which the prophet has primarily in view in the thirty-fourth chapter: but this event, as far as we have any account of it in history, seems by no means to come up to the terms of the prophecy, or to justify so highly wrought and terrible a description; and it is not easy to discover what connection the extremely flourishing state of the Church or people of God, described in the next chapter, could have with those events, and how the former could be the consequence of the latter, as it is there represented to be. By a figure, very common in the prophetical writings, any city or people, remarkably distinguished as enemies of the people and kingdom of God, is put for those enemies in general. This seems here to be the case with Edom and Botsra. It seems, therefore, reasonable to suppose, with many learned expositors, that this prophecy has a farther view to events still future; to some great revolutions to be effected in later times, antecedent to that more perfect state of the kingdom of God upon earth, and serving to introduce it, which the Holy Scriptures warrant us to expect.
That the thirty-fifth chapter has a view beyond any thing that could be the immediate consequence of those events, is plain from every part, especially from the middle of it, Isa 35:5, Isa 35:6; where the miraculous works wrought by our blessed Savior are so clearly specified, that we cannot avoid making the application: and our Savior himself has moreover plainly referred to this very passage, as speaking of him and his works, Mat 11:4, Mat 11:5. He bids the disciples of John to go and report to their master the things which they heard and saw; that the blind received their sight, the lame walked, and the deaf heard; and leaves it to him to draw the conclusion in answer to his inquiry, whether he who performed the very works which the prophets foretold should be performed by the Messiah, was not indeed the Messiah himself. And where are these works so distinctly marked by any of the prophets as in this place? and how could they be marked more distinctly? To these the strictly literal interpretation of the prophet's words directs us. According to the allegorical interpretation they may have a farther view: this part of the prophecy may run parallel with the former and relate to the future advent of Christ; to the conversion of the Jews, and their restitution to their land; to the extension and purification of the Christian faith; events predicted in the Holy Scriptures as preparatory to it. Kimchi says, "This chapter points out the future destruction of Rome, which is here called Bosra; for Bosra was a great city of the Edomites. Now the major part of the Romans are Edomites, who profess the law of Jesus. The Emperor Caesar (qy. Constantine) was an Edomite, and so were all the emperors after him. The destruction of the Turkish empire is also comprehended in this prophecy." - L. As to the last, I say, Amen!
Albert Barnes: Notes on the Bible - 1834
34:0: The thirty-fourth and thirty-fifth chapters make one distinct and beautiful prophecy, consisting of two parts; the first containing a denunciation of judgment on the enemies of the Jews, particularly Edom isa 34; and the second a most beautiful description of the flourishing state of the people of God which would follow these judgments Isa 35:1-10)
At what time the prophecy was delivered it is uncertain, and, indeed, can be determined by nothing in the prophecy itself. It is observable, however, that it is the close of the first part of the prophecies of Isaiah, the remaining chapters to the fortieth, which commences the second part of the prophecies, being occupied with an historical description of the invasion of Sennacherib and his army. It has been supposed (see the Introduction, Sections 2, 3,) that between the delivery of the prophecies in the first and second portion of Isaiah, an interval of some years elapsed, and that fire second part was delivered for his own consolation, and the consolation of the people, near the close of his life.
A somewhat similar purpose, as I apprehend, led to the composition and publication of the prophecy before us. The general strain of his prophecies thus far has been, that however numerous and mighty were the enemies of the Jews, the people of God would be delivered from them all. Such was the case in regard to the allied armies of Syria and Samaria isa 7; 8; of the Assyrian isa 10; of Babylon isa 13; 14; of Moab Isa 15:1-9; Isa 16:1-14; of Damascus and Ethiopia Isa 17:1-14; Isa 18:1-7; of Egypt isa 19; Isa 20:1-6; and more particularly of the Assyrians under Sennacherib Isa 25:1-12; 29-33 The prophecy before us I regard as a kind of summing up, or recapitulation of all that he had delivered; and the general idea is, that the people of God would be delivered from all their foes, and that happier times under the Messiah would succeed all their calamities. This he had expressed often in the particular prophecies; he here expresses it in a summary and condensed manner.
Keeping this general design of the prophecy in view, we may observe that it consists of the following parts:
I. A general statement that all the enemies of the people of God would be destroyed Isa 34:1-4.
1. The nations of the earth are summoned to see this, and to become acquainted with the purpose of God thus to destroy all his enemies Isa 34:1.
2. The destruction of the enemies of God described under the image of a great slaughter Isa 34:2-3.
3. The same destruction described under the image of the heavens rolled together as a scroll Isa 34:4.
II. This general truth particularly applied to Edom or Idumea as among the most virulent of their enemies Isa 34:5-17.
1. Yahweh's vengeance would come upon the land of Idumea, and the land would be covered with the slain, and soaked in blood Isa 34:5-8.
2. The entire and utter desolation of the land of Idumea is foretold. The kingdom should be destroyed, the land laid waste, and the whole country become a dwelling place of wild beasts Isa 34:9-17.
III. The happy times that would succeed - the times of the Messiah - are exhibited Isa 35:1-10 in language of great beauty and sublimity. This is the substance of all that the prophet had predicted, and all his visions terminate there. The wilderness shall blossom; and the sick and afflicted shall be healed; the desolate lands shall be fertile; there shall be no enemy to annoy, and the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads.
As so large a part of this prophecy relates to Edom, or Idumea, it may be proper to preface the exposition of the chapter with a brief notice of the history of that country, and of the causes for which God denounced vengeance upon it.
Idumea was the name given by the Greeks to the land of Edom, the country which was settled by Esau. The territory which they occupied extended originally from the Dead Sea to the Elanitic gulf of the Red Sea. Their territory, however, they extended considerably by conquest, and carried their anna to the east and northeast of Moab, and obtained possession of tile country of which Bozrah was the chief city. To this they had access through the intervening desert without crossing the country of the Moabites or Ammonites. The capital of East Idumea was Bozrah; the capital of South Edom was Petra or Selah, called, in Kg2 14:7, Joktheel (see the notes at Isa 16:1).
This country received its name from Esau, the son of Isaac, and the twin brother of Jacob. He was called Edom, which signifies red, from the color of the red pottage which he obtained from Jacob by the sale of his birthright Gen 25:30. After his marriage, he removed to mount Seir, and made that his permanent abode, and the country adjacent to it received the name of Edom. Mount Seir had been occupied by a people called Horites, who were displaced by Esau, when he took possession of their country and made it his own Deu 2:12. The Edomites were at first governed by princes, improperly translated 'dukes' in Gen. 36:9-31. They were an independent people until the time of David. They seem to have continued under the government of separate princes, until the apprehension of foreign invasion compelled them to unite under one leader, and to submit them. selves to a king, When the children of Israel were passing through the wilderness, as the land of Edom lay between them and Canaan, Moses sent ambassadors to the king of Edom soliciting the privilege of a peaceful passage through their country, on the ground that they were descended from the same ancestor, and promising that the property of the Edomites should not be injured, and offering to pay for all that they should consume Num 20:14-19.
To this reasonable request the king of Edom sent a positive refusal, and came out with a strong army to resist them Num 20:20. This refusal was long remembered by the Jews, and was one cause of the hostile feeling which was cherished against them. The kingdom of Edom seems to have risen to a considerable degree of prosperity. There is, indeed, no direct mention made of it after this until the time of David; but it seems to have then risen into so much importance as to have attracted his attention. David carried his arms there after having obtained a victory over the Syrians, Moabites, and Ammonites. It is not known, indeed, what was the cause of this war, but it is known that he killed eighteen thousand Edomites in the valley of Salt Sa2 8:13; Ch1 18:12, and the rest of them were either brought into subjection under Joab, or forced to fly into foreign countries. Hadad, their young king, fled to Egypt and was favorably received by Pharaoh, and was highly honored at his court.
He was married to the sister of Tahpanes, who was the queen of Egypt Kg1 11:15-20. Yet though he lived at the court of Pharaoh, he waited only for an opportunity to recover his kingdom, and when David and Joab were dead, he proposed to the king of Egypt to make an effort to accomplish it. He returned to Idumea, but was unsuccessful in his attempts to overcome the garrisons which David had stationed to guard and secure the country (Joe. Ant. viii. 2). The kingdom of Edom continued under the house of David until the time of Jehoshaphat, and was probably governed by deputies or viceroys appointed by the kings of Judah. In the reign of Jehoshaphat they joined the Moabites and Ammonites in an attempt to recover their freedom, but they were unsuccessful. In the reign of Jehoram, the son of Jehoshaphat, however, they rose in a body, and though they suffered great slaughter, yet they regained their liberty Ch2 21:8-10.
After this, no attempts were made to subdue them for more than sixty years. In the reign of Amaziah, king of Judah, however, they were attacked, and ten thousand of them fell in battle in the valley of Salt, and many were made prisoners; their capital, Selah, was taken by storm, and the two thousand captives were by Amaziah's orders thrown down the ragged precipices near the city, and dashed in pieces (Kg2 14:7; Ch2 25:12; Universal History, vol. i. p. 380; Ed. Lond. 1779, 8vo). When the Jews were subdued by the Babylonians, and carried captive, they seem to have regarded it as a favorable opportunity to avenge all the injustice which they had suffered from the hands of the Jews. They joined the Babylonians in their attempts to subdue Jerusalem, and exulted in the fall and ruin of the city.
Remember, O Lord, the children of Edom
In the day of Jerusalem; who said
Rase it, rase it, even to the foundation thereof.
Psa 137:7
They seem to have resolved to take full vengeance for the fact that their nation had been so long subjected by David and his successors; to have cut off such of the Jews as attempted to escape; to have endeavored to level the whole city with the ground; to have rejoiced in the success of the Babylonians, and to have imbrued their hands in the blood of those whom the Chaldeans had left - and were thus held to be guilty of the crime of fratricide by God (see particularly Oba 1:10-12, Oba 1:18; Eze 25:12-14; Eze 35:3-15). It was for this especially that they were denounced and threatened by the prophets with heavy judgment, and with the utter destruction of the nation Isa 34:5, Isa 34:10-17; Jer 49:7-10, Jer 49:12-18; Eze 25:12-15; Eze 35:1-15; Joe 3:19; Amo 1:11; Oba 1:2-3, Oba 1:8, Oba 1:17-18; Mal 1:3-4). This refusing to aid their brethren the Jews, and joining with the enemies of the people of God, and exulting in their success, was the great crime in their history which was to call down the divine vengeance, and terminate in their complete and utter ruin.
But their exultation does not long continue, and their cruelty to the Jews did not long remain unpunished. Five years after the taking of Jerusalem, Nebuchadnezzar humbled all the states around Judea, and particularly Idumea Jer 25:15-26; Mal 1:3-4.
During the Jewish exile, it would appear the Edomites pressed forward into the south of Palestine, of which they took possession as far as to Hebron. Here they were subsequently attacked and subdued by John Hyrcanus, and compelled to adopt the laws and customs of the Jews. The name Idumea was transferred to this part of the land of Judea which they occupied, arid this is the Idumea which is mentioned by Pliny, Ptolemy, Strabo, and other ancient writers. Indeed the name Idumea was sometimes given by the Roman writers to the whole of Palestine (Reland's Palestine). Idumea, including the southern part of Judea, was henceforth governed by a succession of Jewish prefects. One of these, Antipater, an Idumean by birth, by the favor of Caesar, was made procurator of all Judea. He was the father of Herod the Great, who become king of Judea, including Idumea. While the Edomites had been extending themselves to the northwest, they had in in turn been driven out from the southern portion of their own territory, and from their chief city itself, by the Nabatheans, an Arabian tribe, the descendants of Nebaioth, the oldest son of Ishmael. This nomadic people had spread themselves over the whole of desert Arabia, from the Euphrates to the borders of Palestine, and finally to the Elanitic gulf of the Red Sea. They thus grew up into the kingdom of Arabia Petrea, occupying very nearly the same territory which was comprised within the limits of ancient Edom. A king of this country, Aretas, is mentioned as cotemporary with Antiochus Epiphanes, about 166 b. c. From this time to the destruction of Jerusalem, the sovereigns of Arabia Petrea came into frequent contact with the Jews and Romans, both in war and peace.
The nominal independence of this kingdom continued for some thirty years after the destruction of Jerusalem. Under the reign of Trajan, about 105 a. d., it was overrun and conquered by Cornelius Palma, then governor of Syria, and formally annexed to the Roman empire (Dio. Cass. lxviii. 14; Atom. Marcell. xiv. 8). The kingdom of Edom was thus blotted out, and their name was lost. In their own land they ceased to be a separate people, and mingled with the other descendants of Ishmael; in Judea they became, under John Hyrcanus, converts to the Jewish faith; received the rite of circumcision; and were incorporated with the Jews. Very interesting remains of cities and towns of Idumea, and particularly of Petrea, have been recently discovered by the travelers Burckhardt, and Seetsen (see Universal History, vol. i. pp. 370-383; Amer. Bib. Repository, vol. iii. pp. 247-270; Gesenius' Introduction to his Com. on this chapter; the Travels of Burckhardt, Legh, Laborde, and Stephens; Keith, On Prophecy, pp. 135-168; and Robinson's Bib. Researches, vol. ii. p. 551ff)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 34:1, The judgments wherewith God Rev_enges his church; Isa 34:11, The desolation of her enemies; Isa 34:16, The certainty of the prophecy.
Carl Friedrich Keil and Franz Delitzsch

Finale of the Judgment upon All the World (More Especially upon Edom); Redemption of the People of Jehovah - Isaiah 34-35 part vi
These two chapters stand in precisely the same relation to chapters 28-33 as chapters 24-27 to chapters 13-23. In both instances the special prophecies connected with the history of the prophet's own times are followed by a comprehensive finale of an apocalyptic character. We feel that we are carried entirely away from the stage of history. There is no longer that foreshortening, by which the prophet's perspective was characterized before the fall of Assyria. The tangible shapes of the historical present, by which we have been hitherto surrounded, are now spiritualized into something perfectly ideal. We are transported directly into the midst of the last things; and the eschatological vision is less restricted, has greater mystical depth, belongs more to another sphere, and has altogether more of a New Testament character. The totally different impression which is thus made by chapters 34-35, as compared with chapters 28-33, must not cause any misgivings as to the authenticity of this closing prophecy. The relation in which Jeremiah and Zephaniah stand to chapters 34 and Is 35:1-10, is quite sufficient to drive all doubts away. (Read Caspari's article, "Jeremiah a Witness to the Genuineness of Isaiah 34, and therefore also to the Genuineness of Isaiah; 13:1-14:23, and Is 21:1-10," in the Lutherische Zeitschrift, 1843, 2; and Ngelsbach's Jeremia und Babylon, pp. 107-113, on the relation of Jer 50-51 more especially to Isaiah 34-35.) There are many passages in Jeremiah (viz., Jer 25:31, Jer 25:22-23; Jer 46:10; Jer 50:27, Jer 50:39; Jer 51:40) which cannot be explained in any other way than on the supposition that Jeremiah had the prophecy of Isaiah in chapter 34 before him. We cannot escape from the conclusion, that just as we find Jeremiah introducing earlier prophecies generally into his cycle of prophecies against the nations, and, in the addresses already mentioned, borrowing from Amos and Nahum, and placing side by side with a passage from Amos (compare Jer 25:30 with Amos 1:2) one of a similar character, and agreeing with Isaiah 34, so he also had Isaiah 34 and Is 35:1-10 before him, and reproduced it in the same sense as he did other and earlier models. It is equally certain that Zeph 1:7-8, and Zeph 2:14, stand in a dependent relation to Is 34:6, Is 34:11; just as Zeph 2:15 was taken from Is 47:8, and Zeph 1:7 fin. and Is 3:11 from Is 13:3; whilst Zeph 2:14 also points back to Is 13:21-22. We might, indeed, reverse the relation, and make Jeremiah and Zephaniah into the originals in the case of the passages mentioned; but this is opposed to the generally reproductive and secondary character of both these prophets, and also to the evident features of the passages in question. We might also follow Movers, De Wette, and Hitzig, who get rid of the testimony of Isaiah by assuming that the passages resting upon Isaiah 34, and other disputed prophecies of Isaiah, are interpolated; but this is opposed to the moral character of all biblical prophecy, and, moreover, it could only apply to Jeremiah, not to Zephaniah. We must in this case "bring reason into captivity to obedience" to the external evidence; though internal evidence also is not wanting to set a seal upon these external proofs. Just as chapters 24-27 are full of the clearest marks of Isaiah's authorship, so is it also with chapters 34-35. It is not difficult to understand the marked contrast which we find between these two closing prophecies and the historical prophecies of the Assyrian age. These two closing prophecies were appended to chapters 13-23 and 28-33 at the time when Isaiah revised the complete collection. They belong to the latest revelations received by the prophet, to the last steps by which he reached that ideal height at which he soars in chapters 40-66, and from which he never descends again to the stage of passing history, which lay so far beneath. After the fall of Assyria, and when darkness began to gather on the horizon again, Isaiah broke completely away from his own times. "The end of all things" became more and more his own true home. The obscure foreground of his prophecies is no longer Asshur, which he has done with now so far as prophecy is concerned, but Babel (Babylon). And the bright centre of his prophecies is not the fall of Asshur (for this was already prophetically a thing of the past, which had not been followed by complete salvation), but deliverance from Babylon. And the bright noon-day background of his prophecies is no longer the realized idea of the kingdom of prophecy - realized, that is to say, in the one person of the Messiah, whose form had lost the sharp outlines of chapters 7-12 even in the prophecies of Hezekiah's time - but the parousia of Jehovah, which all flesh would see. It was the revelation of the mystery of the incarnation of God, for which all this was intended to prepare the way. And there was no other way in which that could be done, than by completing the perfect portrait of the Messiah in the light of the ultimate future, so that both the factors in the prophecy might be assimilated. The spirit of Isaiah, more than that of any other prophet, was the laboratory of this great process in the history of revelation. The prophetic cycles in chapters 24-27 and 34-35 stand in the relation of preludes to it. In chapters 40-66 the process of assimilation is fully at work, and there is consequently no book of the Old Testament which has gone so thoroughly into New Testament depths, as this second part of the collection of Isaiah's prophecies, which commences with a prediction of the parousia of Jehovah, and ends with the creation of the new heaven and new earth. Chapters 34 and Is 35:1-10 are, as it were, the first preparatory chords. Edom here is what Moab was in chapters 24-27. By the side of Babylon, the empire of the world, whose policy of conquest led to its enslaving Israel, it represents the world in its hostility to Israel as the people of Jehovah. For Edom was Israel's brother-nation, and hated Israel as the chosen people. In this its unbrotherly, hereditary hatred, it represented the sum-total of all the enemies and persecutors of the church of Jehovah. The special side-piece to chapter 34 is Is 63:1-6.
John Gill
INTRODUCTION TO ISAIAH 34
This chapter is a prophecy of the destruction of all the antichristian nations of the world, and particularly of Rome, signified by Idumea; which is introduced with a call to a general attention to it, it being a very awful and solemn affair, Is 34:1 utter and universal destruction is declared, as the effect of God's wrath, Is 34:2 which is expressed by a dreadful scene of blood, to the melting of the mountains with it, and by the dissolution of the heavens, and the hosts of them, Is 34:3 particularly the destruction of Idumea is denounced by the sword of the Lord being on it, and bathed with the blood, both of the common people, and of their princes, signified by various sorts of creatures, Is 34:5 the cause of which is the Lord's vengeance for the controversy of his church and people, injured by Edom or Rome, Is 34:8 whose desolate and calamitous state is represented as being like that of Sodom, Is 34:9 and should be no more inhabited by men, nor governed by princes, but be the dwelling of wild beasts and unclean birds, Is 34:11 all which is confirmed by the word and Spirit of God, Is 34:16.
34:134:1: Մատերուք հեթանոսք եւ լուարո՛ւք. ո՛ւնկն դիք իշխանք. լուիցէ՛ երկիր եւ որ ՚ի նմա տիեզերք, եւ ժողովուրդք որ ՚ի նմա[9963]։ [9963] Ոմանք. Եւ որ ՚ի նոսա իցեն տիեզ՛՛։
1 Մօ՛տ եկէք ու լսեցէ՛ք, ո՛վ հեթանոսներ, ակա՛նջ դրէք, ո՛վ իշխաններ. թող լսի երկիրը՝ իր մէջ գտնուողների հետ, աշխարհը՝ իր մէջ ապրող ժողովուրդների հետ:
34 Ո՛վ ազգեր, մօտեցէ՛ք, որպէս զի լսէք, Ո՛վ ժողովուրդներ, ականջ տուէ՛ք. Երկիրն ու անոր լիութիւնը, Աշխարհն ու անոր բոլոր բնակիչները* թող մտիկ ընեն։
Մատերուք, հեթանոսք, եւ լուարուք. ունկն դիք, [489]իշխանք. լուիցէ երկիր եւ [490]որ ի նմա``, տիեզերք եւ ժողովուրդք ի նմա:

34:1: Մատերուք հեթանոսք եւ լուարո՛ւք. ո՛ւնկն դիք իշխանք. լուիցէ՛ երկիր եւ որ ՚ի նմա տիեզերք, եւ ժողովուրդք որ ՚ի նմա[9963]։
[9963] Ոմանք. Եւ որ ՚ի նոսա իցեն տիեզ՛՛։
1 Մօ՛տ եկէք ու լսեցէ՛ք, ո՛վ հեթանոսներ, ակա՛նջ դրէք, ո՛վ իշխաններ. թող լսի երկիրը՝ իր մէջ գտնուողների հետ, աշխարհը՝ իր մէջ ապրող ժողովուրդների հետ:
34 Ո՛վ ազգեր, մօտեցէ՛ք, որպէս զի լսէք, Ո՛վ ժողովուրդներ, ականջ տուէ՛ք. Երկիրն ու անոր լիութիւնը, Աշխարհն ու անոր բոլոր բնակիչները* թող մտիկ ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
34:134:1 Приступите, народы, слушайте и внимайте, племена! да слышит земля и всё, что наполняет ее, вселенная и всё рождающееся в ней!
34:1 προσαγάγετε προσαγω lead toward; head toward ἔθνη εθνος nation; caste καὶ και and; even ἀκούσατε ακουω hear ἄρχοντες αρχων ruling; ruler ἀκουσάτω ακουω hear ἡ ο the γῆ γη earth; land καὶ και and; even οἱ ο the ἐν εν in αὐτῇ αυτος he; him ἡ ο the οἰκουμένη οικουμενη habitat καὶ και and; even ὁ ο the λαὸς λαος populace; population ὁ ο the ἐν εν in αὐτῇ αυτος he; him
34:1 קִרְב֤וּ qirᵊvˈû קרב approach גֹויִם֙ ḡôyˌim גֹּוי people לִ li לְ to שְׁמֹ֔עַ šᵊmˈōₐʕ שׁמע hear וּ û וְ and לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people הַקְשִׁ֑יבוּ haqšˈîvû קשׁב give attention תִּשְׁמַ֤ע tišmˈaʕ שׁמע hear הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מְלֹאָ֔הּ mᵊlōʔˈāh מְלֹא fullness תֵּבֵ֖ל tēvˌēl תֵּבֵל world וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צֶאֱצָאֶֽיהָ׃ ṣeʔᵉṣāʔˈeʸhā צֶאֱצָאִים offspring
34:1. accedite gentes et audite et populi adtendite audiat terra et plenitudo eius orbis et omne germen eiusCome near, ye Gentiles, and hear, and hearken, ye people: let the earth hear, and all that is therein, the world, and every thing that cometh forth of it.
1. Come near, ye nations, to hear; and hearken, ye peoples: let the earth hear, and the fulness thereof; the world, and all things that come forth of it
34:1. O nations and peoples: draw near, and listen, and pay attention! Let the earth and its fullness hear, the entire world and all its offspring.
34:1. Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it.
[502] Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it:

34:1 Приступите, народы, слушайте и внимайте, племена! да слышит земля и всё, что наполняет ее, вселенная и всё рождающееся в ней!
34:1
προσαγάγετε προσαγω lead toward; head toward
ἔθνη εθνος nation; caste
καὶ και and; even
ἀκούσατε ακουω hear
ἄρχοντες αρχων ruling; ruler
ἀκουσάτω ακουω hear
ο the
γῆ γη earth; land
καὶ και and; even
οἱ ο the
ἐν εν in
αὐτῇ αυτος he; him
ο the
οἰκουμένη οικουμενη habitat
καὶ και and; even
ο the
λαὸς λαος populace; population
ο the
ἐν εν in
αὐτῇ αυτος he; him
34:1
קִרְב֤וּ qirᵊvˈû קרב approach
גֹויִם֙ ḡôyˌim גֹּוי people
לִ li לְ to
שְׁמֹ֔עַ šᵊmˈōₐʕ שׁמע hear
וּ û וְ and
לְאֻמִּ֖ים lᵊʔummˌîm לְאֹם people
הַקְשִׁ֑יבוּ haqšˈîvû קשׁב give attention
תִּשְׁמַ֤ע tišmˈaʕ שׁמע hear
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מְלֹאָ֔הּ mᵊlōʔˈāh מְלֹא fullness
תֵּבֵ֖ל tēvˌēl תֵּבֵל world
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צֶאֱצָאֶֽיהָ׃ ṣeʔᵉṣāʔˈeʸhā צֶאֱצָאִים offspring
34:1. accedite gentes et audite et populi adtendite audiat terra et plenitudo eius orbis et omne germen eius
Come near, ye Gentiles, and hear, and hearken, ye people: let the earth hear, and all that is therein, the world, and every thing that cometh forth of it.
34:1. O nations and peoples: draw near, and listen, and pay attention! Let the earth and its fullness hear, the entire world and all its offspring.
34:1. Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Все народы должны слушать пророчество о том суде, какой совершится некогда над вселенною. Эти народы будут подвергнуты совершенному истреблению, и даже само небо пострадает от огня этого грозного суда.

Обращение пророка к народам и всему, что есть на земле, напоминает собою его слова в гл. 1-й ст. 2-й и указывает на особенную важность далее следующей речи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. 2 For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. 3 Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. 4 And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. 5 For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. 6 The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. 7 And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. 8 For it is the day of the LORD's vengeance, and the year of recompences for the controversy of Zion.
Here we have a prophecy, as elsewhere we have a history, of the wars of the Lord, which we are sure are all both righteous and successful. This world, as it is his creature, he does good to; but as it is in the interest of Satan, who is called the god of this world, he fights against it.
I. Here is the trumpet sounded and the war proclaimed, v. 1. All nations must hear and hearken, not only because what God is about to do is well worthy their remark (as ch. xxxiii. 13), but because they are all concerned in it; it is with them that God has a quarrel; it is against them that God is coming forth in wrath. Let them all take notice that the great God is angry with them; his indignation is upon all nations, and therefore let all nations come near to hear. The trumpet is blown in the city (Amos iii. 6), and the watchmen on the walls cry, Hearken to the sound of the trumpet, Jer. vi. 17. Let the earth hear, and the fulness thereof, for it is the Lord's (Ps. xxiv. 1) and ought to hearken to its Maker and Master. The world must hear, and all things that come forth of it, the children of men, that are of the earth earthy, come out of it, and must return to it; or the inanimate products of the earth are called to, as more likely to hearken than sinners, whose hearts are hardened against the calls of God. Hear, O you mountains! the Lord's controversy, Micah vi. 2. It is so just a controversy that all the world may be safely appealed to concerning the equity of it.
II. Here is the manifesto published, setting forth,
1. Whom he makes war against (v. 2): The indignation of the Lord is upon all nations; they are all in confederacy against God and religion, all in the interests of the devil, and therefore he is angry with them all, even with all the nations that forget him. He has long suffered all nations to walk in their own ways (Acts xiv. 16), but now he will no longer keep silence. As they have all had the benefit of his patience, so they must all expect now to feel his resentments. His fury is in a special manner upon all their armies, (1.) Because with them they have done mischief to the people of God; those are they that have made bloody work with them, and therefore they must be sure to have blood given them to drink. (2.) Because with them they hope to make their part good against the justice and power of God they trust to them as their defence, and therefore on them, in the first place, God's fury will come. Armies before God's fury are but as dry stubble before a consuming fire, though ever so numerous and courageous.
2. Whom he makes war for, and what are the grounds and reasons of the war (v. 8): It is the day of the Lord's vengeance, and he it is to whom vengeance belongs, and who is never unrighteous in taking vengeance, Rom. iii. 5. As there is a day of the Lord's patience, so there will be a day of his vengeance; for, though he bear long, he will not bear always. It is the year of recompences for the controversy of Zion. Zion is the holy city, the city of our solemnities, a type and figure of the church of God in the world. Zion has a just quarrel with her neighbours for the wrongs they have done her, for all their treacherous and barbarous usage of her, profaning her holy things, laying waste her palaces, and slaying her sons. She has left it to God to plead her cause, and he will do so when the time, even the set time, to favour Zion shall have come; then he will recompense to her persecutors and oppressors all the mischiefs they have done her. The controversy will be decided, that Zion has been wronged, and therein Zion's God has been himself abused. Judgment will be given upon this decision, and execution done. Note, There is a time prefixed in the divine counsels for the deliverance of the church and the destruction of her enemies, a year of the redeemed, which will come, a year of recompences for the controversy of Zion; and we must patiently wait till then, and judge nothing before the time.
III. Here are the operations of the war, and the methods of it, settled, with an infallible assurance of success. 1. The sword of the Lord is bathed in heaven; this is all the preparation here made for the war, v. 5. It may probably allude to some custom they had then of bathing their swords in some liquor or other, to harden them or brighten them; it is the same with the furbishing of it, that it may glitter, Ezek. xxi. 9-11. God's sword is bathed in heaven, in his counsel and decree, in his justice and power, and then there is not standing before it. 2. It shall come down. What he has determined shall without fail be put in execution. It shall come down from heaven, and the higher the place is, whence it comes, the heavier will it fall. It will come down upon Idumea, the people of God's curse, the people that lie under his curse and are by it doomed to destruction. Miserable, for ever miserable, are those that have by their sins made themselves the people of God's curse; for the sword of the Lord will infallibly attend the curse of the Lord and execute the sentences of it; and those whom he curses are cursed indeed. It shall come down to judgment, to execute judgment upon sinners. Note, God's sword of war is always a sword of justice. It is observed of him out of whose mouth goeth the sharp sword that in righteousness he doth judge and make war, Rev. xix. 11, 15. 3. The nations and their armies shall be given up to the sword (v. 2): God has delivered them to the slaughter, and then they cannot deliver themselves, nor can all the friends they have deliver them from it. Those only are slain whom God delivers to the slaughter, for the keys of death are in his hand; and, in delivering them to the slaughter, he has utterly destroyed them; their destruction is as sure, when God has doomed them to it, as if they were destroyed already, utterly destroyed. God has, in effect, delivered all the cruel enemies of his church to the slaughter by that word (Rev. xiii. 10), He that kills with the sword must be killed by the sword, for the Lord is righteous. 4. Pursuant to the sentence, a terrible slaughter shall be made among them (v. 6): The sword of the Lord, when it comes down with commission, does vast execution; it is filled, satiated, surfeited, with blood, the blood of the slain, and made fat with their fatness. When the day of God's abused mercy and patience is over the sword of his justice gives no quarter, spares none. Men have by sin lost the honour of the human nature and made themselves like the beasts that perish; they are therefore justly denied the compassion and respect that are owing to the human nature and killed as beasts, and no more is made of slaying an army of men than of butchering a flock of lambs or goats and feeding on the fat of the kidneys of rams. Nay, the sword of the Lord shall not only dispatch the lambs and goats, the infantry of their armies, the poor common soldiers, but (v. 7) the unicorns too shall be made to come down with them, and the bullocks with the bulls, though they are ever so proud, and strong, and fierce (the great men, and the mighty men, and the chief captains Rev. vi. 15), the sword of the Lord will make as easy a prey of as of the lambs and the goats. The greatest of men are nothing before the wrath of the great God. See what bloody work will be made: The land shall be soaked with blood, as with the rain that comes often upon it and in great abundance; and their dust, their dry and barren land, shall be made fat with the fatness of men slain in their full strength, as with manure. Nay even the mountains, which are hard and rocky, shall be melted with their blood, v. 3. These expressions are hyperbolical (as St. John's vision of blood to the horse-bridles, Rev. xiv. 20), and are made use of because they sound very dreadful to sense (it makes us even shiver to think of such abundance of human gore), and are therefore proper to express the terror of God's wrath, which is dreadful beyond conception and expression. See what work sin and wrath make even in this world, and think how much more terrible the wrath to come is, which will bring down the unicorns themselves to the bars of the pit. 5. This great slaughter will be a great sacrifice to the justice of God (v. 6): The Lord has a sacrifice in Bozrah; there it is that the great Redeemer has his garments dyed with blood, ch. lxiii. 1. Sacrifices were intended for the honour of God, to make it appear that he hates sin and demands satisfaction for it, and that nothing but blood will make atonement; and for these ends the slaughter is made, that in it the wrath of God may be revealed from heaven against all the ungodliness and unrighteousness of men, especially their ungodly unrighteous enmity to his people, which was the sin that the Edomites were notoriously guilty of. In great sacrifices abundance of beasts were killed, hecatombs offered, and their blood poured out before the altar; and so will it be in this day of the Lord's vengeance. And thus would the whole earth have been soaked with the blood of sinners if Jesus Christ, the great propitiation, had not shed his blood for us; but those who reject him, and will not make a covenant with God by that sacrifice, will themselves fall as victims to divine wrath. Damned sinners are everlasting sacrifices, Mark ix. 48, 49. Those that sacrifice not (which is the character of the ungodly, Eccl. ix. 2) must be sacrificed. 6. These slain shall be detestable to mankind, and shall be as much their loathing as ever they were their terror (v. 3): They shall be cast out, and none shall pay them the respect of a decent burial; but their stink shall come up out of their carcases, that all people by the odious smell, as well as by the ghastly sight, may be made to conceive an indignation against sin and a dread of the wrath of God. They lie unburied, that they may remain monuments of divine justice. 7. The effect and consequence of this slaughter shall be universal confusion and desolation, as if the whole frame of nature were dissolved and melted down (v. 4): All the host of heaven shall pine and waste away (so the word is); the sun shall be darkened, and the moon look black, or be turned into blood; the heavens themselves shall be rolled together as a scroll or parchment when we have done with it, and lay it by, or as when it is shrivelled up by the heat of the fire. The stars shall fall as the leaves in autumn; all the beauty, joy, and comfort, of the vanquished nation shall be lost and done away, magistracy and government shall be abolished, and all dominion and rule, but that of the sword of war, shall fall. Conquerors, in those times, affected to lay waste the countries they conquered; and such a complete desolation is here described by such figurative expressions as will yet have a literal and full accomplishment in the dissolution of all things at the end of time, of which last day of judgment the judgments which God does now sometimes remarkably execute on sinful nations are figures, earnests, and forerunners; and by these we should be awakened to think of that, for which reason these expressions are used here and Rev. vi. 12, 13. But they are used without a metaphor, 2 Pet. iii. 10, where we are told that the heavens shall pass away with a great noise and the earth shall be burnt up.
Adam Clarke: Commentary on the Bible - 1831
34:1: Hearken "Attend unto me" - A MS. adds in this line the word אלי ali, unto me, after לאמים leummim; which seems to be genuine.
Albert Barnes: Notes on the Bible - 1834
34:1: Come near, ye nations, to hear - That is, to hear of the judgments which God was about to execute, and the great purposes which he was about to accomplish. If the supposition be correct, that this and the following chapter contain a summing up of all that the prophet had thus far uttered; a declaration that all the enemies of the people of God would be destroyed - the most violent and bitter of whom was Idumea; and that this was to be succeeded by the happy times of the Messiah, then we see a plain reason why all the nations are summoned to hear and attend. The events pertain to them all; the truths communicated are of universal interest. "And all that is therein." Hebrew as in Margin, 'fulness thereof;' that is, all the inhabitants of the earth.
All things that come forth of it - All that proceed from it; that is, all the inhabitants that the world has produced. The Septuagint renders it: 'The world and the people ὁ λαὸς ho laos) who are therein.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:1: Come: This and the following chapter, as Bp. Lowth observes, form one distinct prophecy; an entire, regular, and beautiful poem, consisting of two parts; the first containing a denunciation of Divine vengeance against the enemies of the people or church of God; the second describing the flourishing state of that church consequent upon those judgments. The event foretold is represented as of the highest importance, and of universal concern; all nations are called upon to attend to the declaration of it; and the wrath of God is denounced against all the nations who had provoked to anger the Defender of the cause of Zion. By a figure frequently occurring in the prophetical writings, the cities and people mentioned here, who were remarkably distinguished as the enemies of the people of God, are put for those enemies in general. Isa 18:3, Isa 33:13, Isa 41:1, Isa 43:9, Isa 49:1; Jdg 5:3, Jdg 5:31; Psa 49:1, Psa 49:2, Psa 50:1, Psa 96:10; Mar 16:15, Mar 16:16; Rev 2:7
let the: Isa 1:2; Deu 4:26, Deu 32:1; Jer 22:29; Mic 6:1, Mic 6:2
all that is therein: Heb. the fulness thereof, Psa 24:1; Co1 10:26
Carl Friedrich Keil and Franz Delitzsch
34:1
What the prophet here foretells relates to all nations, and to every individual within them, in their relation to the congregation of Jehovah. He therefore commences with the appeal in Is 34:1-3 : "Come near, ye peoples, to hear; and he nations, attend. Let the earth hear, and that which fills it, the world, and everything that springs from it. For the indignation of Jehovah will fall upon all nations, and burning wrath upon all their host; He has laid the ban upon them, delivered them to the slaughter. And their slain are cast away, and their corpses - their stench will arise, and mountains melt with their blood." The summons does not invite them to look upon the completion of the judgment, but to hear the prophecy of the future judgment; and it is issued to everything on the earth, because it would all have to endure the judgment upon the nations (see at Is 5:25; Is 13:10). The expression qetseph layehōvâh implies that Jehovah was ready to execute His wrath (compare yōm layehōvâh in Is 34:8 and Is 2:12). The nations that are hostile to Jehovah are slaughtered, the bodies remain unburied, and the streams of blood loosen the firm masses of the mountains, so that they melt away. On the stench of the corpses, compare Ezek 39:11. Even if châsam, in this instance, does not mean "to take away the breath with the stench," there is no doubt that Ezekiel had this prophecy of Isaiah in his mind, when prophesying of the destruction of Gog and Magog (Ezek 39).
Geneva 1599
34:1 Come near, ye (a) nations, to hear; and hearken, ye people: let the earth hear, and all that is in it; the world, and all things that spring from it.
(a) He prophecies of the destruction of the Edomites and other nations which were enemies to the Church.
John Gill
34:1 Come near, ye nations, to hear; and hearken, ye people,.... Not the people of the Jews, as some, whose utter destruction, after their rejection of the Messiah, is here thought to be prophesied of; and much less are these people called upon to hear the Gospel preached to them, as Cocceius thinks; for not good, but bad news they are called to hearken to, even the account of their utter ruin:
let the earth hear, and all that is therein: not the land of Judea, but all the earth, and the inhabitants of it:
the world, and all things that come forth of it; which may either be understood of those that dwell in it, as the Targum interprets it; of the people that are in it, as the Septuagint and the Oriental versions; and so the phrase may denote the original of them, being of the earth, earthly, and to which they must return again; and may be designed to humble men, and hide pride from them; or else the fruits of the earth, trees, and everything that spring out of it, which are called upon to hear the voice of the Lord, when men would not; and so is designed to rebuke the stupidity and sluggishness of men to hearken to what is said to them, even from the Lord, when upon the brink of destruction.
Robert Jamieson, A. R. Fausset and David Brown
34:1 JUDGMENT ON IDUMEA. (Isa. 34:1-17)
All creation is summoned to hear God's judgments (Ezek 6:3; Deut 32:1; Ps 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev_ 15:3; Rev_ 4:11).
that come forth of it--answering to "all that is therein"; or Hebrew, "all whatever fills it," Margin.
34:234:2: Զի սրտմտութիւն Տեառն ՚ի վերայ ամենայն ազգաց, եւ բարկութիւն ՚ի վերայ ամենայն թուոց նոցա. սատակել զնոսա՝ եւ մատնել զնոսա ՚ի սպանումն։
2 Տիրոջ զայրոյթը բոլոր ազգերին է ուղղուած, բարկութիւնը նրանց բոլոր բազմութիւնների դէմ է, որպէսզի ոչնչացնի նրանց՝ մատնելով սպանութեան.
2 Վասն զի Տէրոջը բարկութիւնը՝ բոլոր ազգերուն վրայ Ու սրտմտութիւնը անոնց բոլոր զօրքերուն վրայ է։Անիկա զանոնք նզովեց, զանոնք սպանդի մատնեց։
Զի սրտմտութիւն Տեառն ի վերայ ամենայն ազգաց, եւ բարկութիւն ի վերայ ամենայն [491]թուոց նոցա. սատակել զնոսա եւ մատնել զնոսա ի սպանումն:

34:2: Զի սրտմտութիւն Տեառն ՚ի վերայ ամենայն ազգաց, եւ բարկութիւն ՚ի վերայ ամենայն թուոց նոցա. սատակել զնոսա՝ եւ մատնել զնոսա ՚ի սպանումն։
2 Տիրոջ զայրոյթը բոլոր ազգերին է ուղղուած, բարկութիւնը նրանց բոլոր բազմութիւնների դէմ է, որպէսզի ոչնչացնի նրանց՝ մատնելով սպանութեան.
2 Վասն զի Տէրոջը բարկութիւնը՝ բոլոր ազգերուն վրայ Ու սրտմտութիւնը անոնց բոլոր զօրքերուն վրայ է։Անիկա զանոնք նզովեց, զանոնք սպանդի մատնեց։
zohrab-1805▾ eastern-1994▾ western am▾
34:234:2 Ибо гнев Господа на все народы, и ярость Его на все воинство их. Он предал их заклятию, отдал их на заклание.
34:2 διότι διοτι because; that θυμὸς θυμος provocation; temper κυρίου κυριος lord; master ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even ὀργὴ οργη passion; temperament ἐπὶ επι in; on τὸν ο the ἀριθμὸν αριθμος number αὐτῶν αυτος he; him τοῦ ο the ἀπολέσαι απολλυμι destroy; lose αὐτοὺς αυτος he; him καὶ και and; even παραδοῦναι παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for σφαγήν σφαγη slaughter
34:2 כִּ֣י kˈî כִּי that קֶ֤צֶף qˈeṣef קֶצֶף anger לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וְ wᵊ וְ and חֵמָ֖ה ḥēmˌā חֵמָה heat עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole צְבָאָ֑ם ṣᵊvāʔˈām צָבָא service הֶחֱרִימָ֖ם heḥᵉrîmˌām חרם consecrate נְתָנָ֥ם nᵊṯānˌām נתן give לַ la לְ to † הַ the טָּֽבַח׃ ṭṭˈāvaḥ טֶבַח slaughtering
34:2. quia indignatio Domini super omnes gentes et furor super universam militiam eorum interfecit eos et dedit eos in occisionemFor the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath killed them, and delivered them to slaughter.
2. For the LORD hath indignation against all the nations, and fury against all their host: he hath utterly destroyed them, he hath delivered them to the slaughter.
34:2. For the indignation of the Lord is over all the nations, and his fury is over all their armies. He has put them to death, and he has given them over to slaughter.
34:2. For the indignation of the LORD [is] upon all nations, and [his] fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter.
For the indignation of the LORD [is] upon all nations, and [his] fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter:

34:2 Ибо гнев Господа на все народы, и ярость Его на все воинство их. Он предал их заклятию, отдал их на заклание.
34:2
διότι διοτι because; that
θυμὸς θυμος provocation; temper
κυρίου κυριος lord; master
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
ὀργὴ οργη passion; temperament
ἐπὶ επι in; on
τὸν ο the
ἀριθμὸν αριθμος number
αὐτῶν αυτος he; him
τοῦ ο the
ἀπολέσαι απολλυμι destroy; lose
αὐτοὺς αυτος he; him
καὶ και and; even
παραδοῦναι παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
σφαγήν σφαγη slaughter
34:2
כִּ֣י kˈî כִּי that
קֶ֤צֶף qˈeṣef קֶצֶף anger
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וְ wᵊ וְ and
חֵמָ֖ה ḥēmˌā חֵמָה heat
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
צְבָאָ֑ם ṣᵊvāʔˈām צָבָא service
הֶחֱרִימָ֖ם heḥᵉrîmˌām חרם consecrate
נְתָנָ֥ם nᵊṯānˌām נתן give
לַ la לְ to
הַ the
טָּֽבַח׃ ṭṭˈāvaḥ טֶבַח slaughtering
34:2. quia indignatio Domini super omnes gentes et furor super universam militiam eorum interfecit eos et dedit eos in occisionem
For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath killed them, and delivered them to slaughter.
34:2. For the indignation of the Lord is over all the nations, and his fury is over all their armies. He has put them to death, and he has given them over to slaughter.
34:2. For the indignation of the LORD [is] upon all nations, and [his] fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Здесь предметом суда Божия названо только человечество. Неразумная природа уже идет вслед за человеком.

Воинство их - это не войска в собственном смысле этого слова, а толпы, массы людей (ср. ст. 4-й).

Заклятию - см. гл. 11, ст. 15.
Albert Barnes: Notes on the Bible - 1834
34:2: For the indignation of the Lord - Yahweh is about to express his wrath against all the nations which are opposed to his people.
He hath utterly destroyed them - In his purpose, or intention. The prophet represents this as so certain that it may be exhibited as already done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:2: the indignation: isa 24:1-23; Jer 25:15-29; Joe 3:9-14; Amos 1:1-2:16; Zep 3:8; Zac 14:3, Zac 14:12-16; Rom 1:18; Rev 6:12-17, Rev 14:15-20, Rev 19:15-21, Rev 20:9, Rev 20:15
and his: Isa 30:27-30; Nah 1:2-6
Geneva 1599
34:2 For the indignation of the LORD [is] upon all nations, and [his] fury upon all their armies: he hath utterly (b) destroyed them, he hath delivered them to the slaughter.
(b) God has determined in his counsel and has given sentence for their destruction.
John Gill
34:2 For the indignation of the Lord is upon all nations,.... All the nations of the earth, which have committed fornication with the whore of Rome, or have given in to her false worship, superstition, and idolatry; which is the reason of God's wrath and indignation against them, and of such severe punishment being inflicted on them; see Rev_ 18:3,
and his fury upon all their armies; the armies of the kings of the earth, gathered together at Armageddon, to make war with Christ, and those that follow him; see Rev_ 16:14,
he hath utterly destroyed them; not only devoted them to destruction, but actually destroyed them, with "Cherem", an utter destruction; one of the words of which Armageddon is compounded, and so points at the place, as well as the nature and manner, of the destruction:
he hath delivered them to slaughter; to be slain with the sword of him that sitteth on the white horse, which proceeds out of his mouth, Rev_ 19:21.
John Wesley
34:2 All nations - Not only upon the Assyrians, but on all enemies of my people.
Robert Jamieson, A. R. Fausset and David Brown
34:2 utterly destroyed--rather, "doomed them to an utter curse" [HORSLEY].
delivered--rather, "appointed."
34:334:3: Եւ վիրաւորք նոցա դի՛ տապա՛ստ անկցին, եւ ելցէ հոտ նոցա. եւ թացցին լերինք յարենէ նոցա։
3 իսկ նրանց վիրաւորները պիտի ընկնեն դիտապաստ, նրանցից նեխահոտ պիտի փչի, լեռները պիտի թրջուեն նրանց արեամբ:
3 Անոնց սպաննուածները պիտի նետուին Ու անոնց դիակներէն գէշ հոտ պիտի ելլէ։Անոնց արիւնէն լեռները պիտի հալին,
Եւ վիրաւորք նոցա դիտապաստ անկցին, եւ ելցէ [492]հոտ նոցա, եւ թացցին`` լերինք յարենէ նոցա:

34:3: Եւ վիրաւորք նոցա դի՛ տապա՛ստ անկցին, եւ ելցէ հոտ նոցա. եւ թացցին լերինք յարենէ նոցա։
3 իսկ նրանց վիրաւորները պիտի ընկնեն դիտապաստ, նրանցից նեխահոտ պիտի փչի, լեռները պիտի թրջուեն նրանց արեամբ:
3 Անոնց սպաննուածները պիտի նետուին Ու անոնց դիակներէն գէշ հոտ պիտի ելլէ։Անոնց արիւնէն լեռները պիտի հալին,
zohrab-1805▾ eastern-1994▾ western am▾
34:334:3 И убитые их будут разбросаны, и от трупов их поднимется смрад, и горы размокнут от крови их.
34:3 οἱ ο the δὲ δε though; while τραυματίαι τραυματιας he; him ῥιφήσονται ριπτω fling; disperse καὶ και and; even οἱ ο the νεκροί νεκρος dead καὶ και and; even ἀναβήσεται αναβαινω step up; ascend αὐτῶν αυτος he; him ἡ ο the ὀσμή οσμη scent καὶ και and; even βραχήσεται βρεχω shower; rain τὰ ο the ὄρη ορος mountain; mount ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῶν αυτος he; him
34:3 וְ wᵊ וְ and חַלְלֵיהֶ֣ם ḥallêhˈem חָלָל pierced יֻשְׁלָ֔כוּ yušlˈāḵû שׁלך throw וּ û וְ and פִגְרֵיהֶ֖ם fiḡrêhˌem פֶּגֶר corpse יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend בָאְשָׁ֑ם vošˈām בְּאֹשׁ stench וְ wᵊ וְ and נָמַ֥סּוּ nāmˌassû מסס melt הָרִ֖ים hārˌîm הַר mountain מִ mi מִן from דָּמָֽם׃ ddāmˈām דָּם blood
34:3. interfecti eorum proicientur et de cadaveribus eorum ascendet fetor tabescent montes sanguine eorumTheir slain shall be cast forth, and out of their carcasses shall rise a stink: the mountains shall be melted with their blood.
3. Their slain also shall be cast out, and the stink of their carcases shall come up, and the mountains shall be melted with their blood.
34:3. Their slain will be cast out, and from their carcasses a foul odor will rise up. The mountains will languish because of their blood.
34:3. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood.
Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood:

34:3 И убитые их будут разбросаны, и от трупов их поднимется смрад, и горы размокнут от крови их.
34:3
οἱ ο the
δὲ δε though; while
τραυματίαι τραυματιας he; him
ῥιφήσονται ριπτω fling; disperse
καὶ και and; even
οἱ ο the
νεκροί νεκρος dead
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
αὐτῶν αυτος he; him
ο the
ὀσμή οσμη scent
καὶ και and; even
βραχήσεται βρεχω shower; rain
τὰ ο the
ὄρη ορος mountain; mount
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῶν αυτος he; him
34:3
וְ wᵊ וְ and
חַלְלֵיהֶ֣ם ḥallêhˈem חָלָל pierced
יֻשְׁלָ֔כוּ yušlˈāḵû שׁלך throw
וּ û וְ and
פִגְרֵיהֶ֖ם fiḡrêhˌem פֶּגֶר corpse
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
בָאְשָׁ֑ם vošˈām בְּאֹשׁ stench
וְ wᵊ וְ and
נָמַ֥סּוּ nāmˌassû מסס melt
הָרִ֖ים hārˌîm הַר mountain
מִ mi מִן from
דָּמָֽם׃ ddāmˈām דָּם blood
34:3. interfecti eorum proicientur et de cadaveribus eorum ascendet fetor tabescent montes sanguine eorum
Their slain shall be cast forth, and out of their carcasses shall rise a stink: the mountains shall be melted with their blood.
34:3. Their slain will be cast out, and from their carcasses a foul odor will rise up. The mountains will languish because of their blood.
34:3. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Здесь мы находим гиперболические выражения, да и самое заклание грешных людей, конечно, должно быть признано только метафорой.
Albert Barnes: Notes on the Bible - 1834
34:3: Their slain also shall be cast out - They would lie unburied. The slaughter Would be so extensive, and the desolation would be so entire, that there would not remain enough to bury the dead (compare the notes at Isa 14:19).
And the mountains shall be melted with their blood - The expression here is evidently hyperbolical, and means that as mountains and hills are wasted away by descending showers and impetuous torrents, so the hills would be washed away by the vast quantity of blood that would be shed by the anger of Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:3: slain: Isa 14:19, Isa 14:20; Kg2 9:35-37; Jer 8:1, Jer 8:2, Jer 22:19; Eze 39:4, Eze 39:11; Joe 2:20
and the mountains: Isa 34:7; Eze 32:5, Eze 32:6; Rev 14:20, Rev 16:3, Rev 16:4
John Gill
34:3 Their slain also shall be cast out,.... Upon the open fields, and there lie unburied, and become meat for the fowls of heaven, who are invited to them as to a supper, even the supper of the great God, Rev_ 19:17,
and their stink shall come up out of their carcasses; so that they shall become loathsome and abominable to the living, and none shall care to come near thereto bury them; an emblem of their loathsome and abominable sins, the cause of this destruction:
and the mountains shall be melted with their blood; an hyperbolical expression, denoting the great number of the slain upon the mountains, and the great quantity of blood shed there; which should run down in large streams, and carry part of them along with it, as large and hasty showers of rain wash away the earth, and carry it along with them; such an hyperbole see in Rev_ 14:20.
John Wesley
34:3 Cast out - Into the fields.
Robert Jamieson, A. R. Fausset and David Brown
34:3 cast out--unburied (Is 14:19).
melted--washed away as with a descending torrent.
34:434:4: Եւ հալեսցին ամենայն զօրութիւնք երկնից. եւ գալարեսցին երկինք իբրեւ զմագաղաթ, եւ ամենայն աստեղք թօթափեսցին իբրեւ զտերեւ յորթոյ՝ եւ որպէս անկանի տերեւ ՚ի թզենւոյ։
4 Երկնային բոլոր զօրութիւնները պիտի հալուեն, երկինքը մագաղաթի պէս պիտի գալարուի, բոլոր աստղերը ցած պիտի թափուեն ինչպէս որթատունկի տերեւ կամ ինչպէս թզենուց վայր ընկնող տերեւ:
4 Երկնքի բոլոր զօրքերը պիտի հալին Ու երկինք մագաղաթի պէս պիտի գալարի Եւ անոր բոլոր զօրքերը վար պիտի թափին՝ Ինչպէս տերեւը որթատունկէն կը թափի Ու ինչպէս թուզը թզենիէն կը թափի։
Եւ հալեսցին ամենայն զօրութիւնք երկնից, եւ գալարեսցին երկինք իբրեւ զմագաղաթ, եւ ամենայն աստեղք թօթափեսցին իբրեւ զտերեւ յորթոյ եւ որպէս անկանի տերեւ ի թզենւոյ:

34:4: Եւ հալեսցին ամենայն զօրութիւնք երկնից. եւ գալարեսցին երկինք իբրեւ զմագաղաթ, եւ ամենայն աստեղք թօթափեսցին իբրեւ զտերեւ յորթոյ՝ եւ որպէս անկանի տերեւ ՚ի թզենւոյ։
4 Երկնային բոլոր զօրութիւնները պիտի հալուեն, երկինքը մագաղաթի պէս պիտի գալարուի, բոլոր աստղերը ցած պիտի թափուեն ինչպէս որթատունկի տերեւ կամ ինչպէս թզենուց վայր ընկնող տերեւ:
4 Երկնքի բոլոր զօրքերը պիտի հալին Ու երկինք մագաղաթի պէս պիտի գալարի Եւ անոր բոլոր զօրքերը վար պիտի թափին՝ Ինչպէս տերեւը որթատունկէն կը թափի Ու ինչպէս թուզը թզենիէն կը թափի։
zohrab-1805▾ eastern-1994▾ western am▾
34:434:4 И истлеет все небесное воинство {Звезды.}; и небеса свернутся, как свиток книжный; и все воинство их падет, как спадает лист с виноградной лозы, и как увядший лист со смоковницы.
34:4 καὶ και and; even ἑλιγήσεται ελισσω roll up ὁ ο the οὐρανὸς ουρανος sky; heaven ὡς ως.1 as; how βιβλίον βιβλιον scroll καὶ και and; even πάντα πας all; every τὰ ο the ἄστρα αστρον constellation πεσεῖται πιπτω fall ὡς ως.1 as; how φύλλα φυλλον leaf ἐξ εκ from; out of ἀμπέλου αμπελος vine καὶ και and; even ὡς ως.1 as; how πίπτει πιπτω fall φύλλα φυλλον leaf ἀπὸ απο from; away συκῆς συκη fig tree
34:4 וְ wᵊ וְ and נָמַ֨קּוּ֙ nāmˈaqqû מקק putrefy כָּל־ kol- כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and נָגֹ֥לּוּ nāḡˌōllû גלל roll כַ ḵa כְּ as † הַ the סֵּ֖פֶר ssˌēfer סֵפֶר letter הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צְבָאָ֣ם ṣᵊvāʔˈām צָבָא service יִבֹּ֔ול yibbˈôl נבל wither כִּ ki כְּ as נְבֹ֤ל nᵊvˈōl נבל wither עָלֶה֙ ʕālˌeh עָלֶה leafage מִ mi מִן from גֶּ֔פֶן ggˈefen גֶּפֶן vine וּ û וְ and כְ ḵᵊ כְּ as נֹבֶ֖לֶת nōvˌeleṯ נבל wither מִ mi מִן from תְּאֵנָֽה׃ ttᵊʔēnˈā תְּאֵנָה fig
34:4. et tabescet omnis militia caelorum et conplicabuntur sicut liber caeli et omnis militia eorum defluet sicut defluit folium de vinea et de ficuAnd all the host of the heavens shall pine away, and the heavens shall be folded together as a book: and all their host shall fall down as the leaf falleth from the vine, and from the fig tree.
4. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fade away, as the leaf fadeth from off the vine, and as a fading from the fig tree.
34:4. And the entire army of the heavens will languish, and the heavens will be folded like a book. And their entire army will fall away, as a leaf falls from the vine or from the fig tree.
34:4. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling [fig] from the fig tree.
And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling [fig] from the fig tree:

34:4 И истлеет все небесное воинство {Звезды.}; и небеса свернутся, как свиток книжный; и все воинство их падет, как спадает лист с виноградной лозы, и как увядший лист со смоковницы.
34:4
καὶ και and; even
ἑλιγήσεται ελισσω roll up
ο the
οὐρανὸς ουρανος sky; heaven
ὡς ως.1 as; how
βιβλίον βιβλιον scroll
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἄστρα αστρον constellation
πεσεῖται πιπτω fall
ὡς ως.1 as; how
φύλλα φυλλον leaf
ἐξ εκ from; out of
ἀμπέλου αμπελος vine
καὶ και and; even
ὡς ως.1 as; how
πίπτει πιπτω fall
φύλλα φυλλον leaf
ἀπὸ απο from; away
συκῆς συκη fig tree
34:4
וְ wᵊ וְ and
נָמַ֨קּוּ֙ nāmˈaqqû מקק putrefy
כָּל־ kol- כֹּל whole
צְבָ֣א ṣᵊvˈā צָבָא service
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
נָגֹ֥לּוּ nāḡˌōllû גלל roll
כַ ḵa כְּ as
הַ the
סֵּ֖פֶר ssˌēfer סֵפֶר letter
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צְבָאָ֣ם ṣᵊvāʔˈām צָבָא service
יִבֹּ֔ול yibbˈôl נבל wither
כִּ ki כְּ as
נְבֹ֤ל nᵊvˈōl נבל wither
עָלֶה֙ ʕālˌeh עָלֶה leafage
מִ mi מִן from
גֶּ֔פֶן ggˈefen גֶּפֶן vine
וּ û וְ and
כְ ḵᵊ כְּ as
נֹבֶ֖לֶת nōvˌeleṯ נבל wither
מִ mi מִן from
תְּאֵנָֽה׃ ttᵊʔēnˈā תְּאֵנָה fig
34:4. et tabescet omnis militia caelorum et conplicabuntur sicut liber caeli et omnis militia eorum defluet sicut defluit folium de vinea et de ficu
And all the host of the heavens shall pine away, and the heavens shall be folded together as a book: and all their host shall fall down as the leaf falleth from the vine, and from the fig tree.
34:4. And the entire army of the heavens will languish, and the heavens will be folded like a book. And their entire army will fall away, as a leaf falls from the vine or from the fig tree.
34:4. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling [fig] from the fig tree.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Небесное воинство или звезды истлеет как тлеет от жара огня бумага или материя.

Небеса свернутся. Небо - по-евр. rakiaf - это, собственно, громадное пространство. Это пространство станет маленьким, свернется от того же иссушающего действия огня, как бумага свертывается от жара в трубочку.

Воинство их падет. Пророк, очевидно, опять имеет в виду действие пламени, которое иссушает, напр., дерево и заставляет падать с него листья. Почему пророк говорит и о суде над светилами? Это можно объяснить верованием древних, что светила имеют большое влияние на жизнь людей и, следов., отчасти ответственны за всякие их преступления.
Adam Clarke: Commentary on the Bible - 1831
34:4: And all the host of heaven See note on Isa 24:21, and De Sacra Poesi Hebraeorum, Prael. ix.
Albert Barnes: Notes on the Bible - 1834
34:4: And all the host of heaven - On the word 'host' (צבא tsâ bâ'), see the note at Isa 1:9. The heavenly bodies often represent kings and princes (compare the note at Isa 24:21).
Shall be dissolved - (ינמקוּ venâ maqqû. This figure Vitringa supposes to be taken from the common prejudice by which the stars appear to be crystals, or gems, set in the azure vault of heaven, which may melt and flow down by the application of heat. The sense is, that the princes and nobles who had opposed God and his people would be destroyed, as if the sparkling stars, like gems, should melt in the heavens, and flow down to the earth.
And the heavens shall be rolled together as a scroll - The word 'scroll' here (ספר sê pher) means a roll, or a book. Books were made of parchment, leaves, etc., and were rolled together instead of being bound, as they are with us. The figure here is taken from what strikes the eye, that the heaven above us is "an expanse" (רקיע râ qı̂ ya‛) Gen 1:8; Psa 104:2,) which is spread out; and which might be rolled together, and thus pass away. It is possible that there may be a reference also to the fact, that in a storm, when the sky is filled with dark rolling clouds, the heavens seem to be rolled together, and to be passing away. The sense is, that there would be great destruction among those high in office and in power - a destruction that would be well represented by the rolling up of the firmament, and the destruction of the visible heavens and their host, and by leaving the world to ruin and to night.
And all their host shall fall down - That is, their stars; either by being as it were melted, or by the fact that the expanse in which they are apparently located would be rolled up and removed, and there being no fixtures for them they would fall. The same image occurs in Rev 6:13. One somewhat similar occurs in Virgil, Georg. i. 365ff.
As the leaf falleth off from the vine ... - That is, in a storm, or when violently shaken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:4: all the: Isa 13:10, Isa 14:12; Psa 102:25, Psa 102:26; Jer 4:23, Jer 4:24; Eze 32:7, Eze 32:8; Joe 2:30, Joe 2:31; Joe 3:15; Mat 24:29, Mat 24:35; Mar 13:24, Mar 13:25; Act 2:19, Act 2:20; Pe2 3:7-12; Rev 6:13, Rev 6:14, Rev 8:12, Rev 20:11
Carl Friedrich Keil and Franz Delitzsch
34:4
The judgment foretold by Isaiah also belongs to the last things; for it takes place in connection with the simultaneous destruction of the present heaven and the present earth."And all the host of the heavens moulder away, and the heavens are rolled up like a scroll, and all their host withers as a leaf withers away from the vine, and like withered leaves from the fig-tree" (Nâmaq, to be dissolved into powdered mother (Is 3:24; Is 5:24); nâgōl (for nâgal, like nâzōl in Is 63:19; Is 64:2, and nârōts in Eccles 12:6), to be rolled up - a term applied to the cylindrical book-scroll. The heaven, that is to say, the present system of the universe, breaks up into atoms, and is rolled up like a book that has been read through; and the stars fall down as a withered leaf falls from a vine, when it is moved by even the lightest breeze, or like the withered leaves shaken from the fig-tree. The expressions are so strong, that they cannot be understood in any other sense than as relating to the end of the world (Is 65:17; Is 66:22; compare Mt 24:29). It is not sufficient to say that "the stars appear to fall to the earth," though even Vitringa gives this explanation.
When we look, however, at the following kı̄ (for), it undoubtedly appears strange that the prophet should foretell the passing away of the heavens, simply because Jehovah judges Edom. But Edom stands here as the representative of all powers that are hostile to the church of God as such, and therefore expresses an idea of the deepest and widest cosmical signification (as Is 24:21 clearly shows). And it is not only a doctrine of Isaiah himself, but a biblical doctrine universally, that God will destroy the present world as soon as the measure of the sin which culminates in unbelief, and in the persecution of the congregation of the faithful, shall be really full.
Geneva 1599
34:4 And all the host of heaven (c) shall be dissolved, and the heavens shall be rolled together as a scroll: and all their hosts shall fall down, as the leaf falleth from the vine, and as a falling [fig] from the fig tree.
(c) He speaks this in respect to man's judgment, who in great fear and horrible troubles, think that heaven and earth perishes.
John Gill
34:4 And all the hosts of heaven shall be dissolved,.... "Pine away" (i), as with sickness, grow languid, become obscure, lose their light, and be turned into blood and darkness; this figure is used to express the horror of this calamity, as if the very heavens themselves, and the sun, and moon, and stars, were affected with it; see Is 13:10.
and the heavens shall be rolled gether as a scroll; a book, or volume, which when rolled up, one letter of it could not be read; and it was the manner formerly of making and writing books in the form of a roll; hence the word volume; and here it signifies that there should be such a change in the heavens, as that not a star should be seen, much less the sun or moon; and may signify the utter removal and abolition of all dignities and offices, supreme and subordinate, civil and ecclesiastical, in the whole Roman jurisdiction; thus the destruction of Rome Pagan is described in Rev_ 6:14 as the destruction of Rome Papal is here; from whence the language seems to be borrowed:
and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree; that is, the stars should fall down: by whom may be meant persons in office, that made a considerable figure; who shall fall from their stations, in which they shone with much splendour and grandeur, as leaves fall from trees in autumn, particularly the vine; or as unripe and rotten figs fall from the fig tree when shaken by a violent wind; the same metaphor is used in Rev_ 6:13.
(i) "tabescet", Vatablus; "centabescet", Junius & Tremellius, Piscator; "contabescent", Cocceius, Gataker.
John Wesley
34:4 Dissolved - The sun, moon, and stars. So great shall be the confusion and consternation of mankind, as if all the frame of the creation were broken into pieces. It is usual for prophetic writers, both in the Old and New Testament, to represent great and general calamities, in such words and phrases, as properly agree to the day of judgment; as on the contrary, the glorious deliverances of God's people, in such expressions, as properly agree to the resurrection from the dead.
Robert Jamieson, A. R. Fausset and David Brown
34:4 (Ps 102:26; Joel 2:31; Joel 3:15; Mt 24:29).
dissolved-- (2Pet 3:10-12). Violent convulsions of nature are in Scripture made the images of great changes in the human world (Is 24:19-21), and shall literally accompany them at the winding up of the present dispensation.
scroll--Books were in those days sheets of parchment rolled together (Rev_ 6:14).
fall down--The stars shall fall when the heavens in which they are fixed pass away.
fig tree-- (Rev_ 6:13).
34:534:5: Զի արբեցա՛ւ սուր իմ յերկինս. արդ՝ ՚ի վերայ Եդովմայեցւոցն իջցէ, եւ ՚ի վերայ կորստական ժողովրդեանն դատաստանօք։
5 Սուրն իմ, որ հարբել է երկնքում, այժմ իջնելու է եդոմայեցիների վրայ եւ կորստեան դատապարտուած ժողովրդի վրայ՝ դատաստանի համար:
5 Քանզի իմ սուրս երկնքի մէջ արբեցած է։Ահա անիկա Եդովմին վրայ ու իմ նզոված ժողովուրդիս վրայ Դատաստան ընելու պիտի իջնէ։
Զի արբեցաւ սուր իմ յերկինս. արդ ի վերայ Եդովմայեցւոցն իջցէ, եւ ի վերայ կորստական ժողովրդեանն դատաստանօք:

34:5: Զի արբեցա՛ւ սուր իմ յերկինս. արդ՝ ՚ի վերայ Եդովմայեցւոցն իջցէ, եւ ՚ի վերայ կորստական ժողովրդեանն դատաստանօք։
5 Սուրն իմ, որ հարբել է երկնքում, այժմ իջնելու է եդոմայեցիների վրայ եւ կորստեան դատապարտուած ժողովրդի վրայ՝ դատաստանի համար:
5 Քանզի իմ սուրս երկնքի մէջ արբեցած է։Ահա անիկա Եդովմին վրայ ու իմ նզոված ժողովուրդիս վրայ Դատաստան ընելու պիտի իջնէ։
zohrab-1805▾ eastern-1994▾ western am▾
34:534:5 Ибо упился меч Мой на небесах: вот, для суда нисходит он на Едом и на народ, преданный Мною заклятию.
34:5 ἐμεθύσθη μεθυω get drunk ἡ ο the μάχαιρά μαχαιρα short sword μου μου of me; mine ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea καταβήσεται καταβαινω step down; descend καὶ και and; even ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population τῆς ο the ἀπωλείας απωλεια destruction; waste μετὰ μετα with; amid κρίσεως κρισις decision; judgment
34:5 כִּֽי־ kˈî- כִּי that רִוְּתָ֥ה riwwᵊṯˌā רוה drink בַ va בְּ in † הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens חַרְבִּ֑י ḥarbˈî חֶרֶב dagger הִנֵּה֙ hinnˌē הִנֵּה behold עַל־ ʕal- עַל upon אֱדֹ֣ום ʔᵉḏˈôm אֱדֹום Edom תֵּרֵ֔ד tērˈēḏ ירד descend וְ wᵊ וְ and עַל־ ʕal- עַל upon עַ֥ם ʕˌam עַם people חֶרְמִ֖י ḥermˌî חֵרֶם ban לְ lᵊ לְ to מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
34:5. quoniam inebriatus est in caelo gladius meus ecce super Idumeam descendet et super populum interfectionis meae ad iudiciumFor my sword is inebriated in heaven: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment.
5. For my sword hath drunk its fill in heaven: behold, it shall come down upon Edom, and upon the people of my curse, to judgment.
34:5. “For my sword in heaven has been inebriated. Behold, it will descend upon Idumea, and upon the people of my slaughter, unto judgment.”
34:5. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.
For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment:

34:5 Ибо упился меч Мой на небесах: вот, для суда нисходит он на Едом и на народ, преданный Мною заклятию.
34:5
ἐμεθύσθη μεθυω get drunk
ο the
μάχαιρά μαχαιρα short sword
μου μου of me; mine
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
τὴν ο the
Ιδουμαίαν ιδουμαια Idoumaia; Ithumea
καταβήσεται καταβαινω step down; descend
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
τῆς ο the
ἀπωλείας απωλεια destruction; waste
μετὰ μετα with; amid
κρίσεως κρισις decision; judgment
34:5
כִּֽי־ kˈî- כִּי that
רִוְּתָ֥ה riwwᵊṯˌā רוה drink
בַ va בְּ in
הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
חַרְבִּ֑י ḥarbˈî חֶרֶב dagger
הִנֵּה֙ hinnˌē הִנֵּה behold
עַל־ ʕal- עַל upon
אֱדֹ֣ום ʔᵉḏˈôm אֱדֹום Edom
תֵּרֵ֔ד tērˈēḏ ירד descend
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עַ֥ם ʕˌam עַם people
חֶרְמִ֖י ḥermˌî חֵרֶם ban
לְ lᵊ לְ to
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
34:5. quoniam inebriatus est in caelo gladius meus ecce super Idumeam descendet et super populum interfectionis meae ad iudicium
For my sword is inebriated in heaven: behold it shall come down upon Idumea, and upon the people of my slaughter unto judgment.
34:5. “For my sword in heaven has been inebriated. Behold, it will descend upon Idumea, and upon the people of my slaughter, unto judgment.”
34:5. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-17. С неба суд Господень переходит снова на землю и обрушивается на Едом как страну, наиболее враждебную Иудейскому государству. Жители этой страны будут истреблены и вся область Едомская подвергнется ужасному опустошению.

Желая показать неотвратимость судов Божиих, пророк изображает эти суды под видом меча, без отдыха избивающего детей. Едомлян же пророк представляет под видом агнцев, козлов и баранов, буйволов, тельцов и волов, подвергаемых закланию, желая показать этим, что все классы народа в Идумее подвергнутся истребительному действию суда Божия (буйволы и тельцы - наиболее видные представители Идумеи).

Восор - главный город Идумеи.

День мучения, год возмездия. Оба эти выражения указывают, что наступило, наконец, время, когда Едом должен пострадать за все обиды, какие он причинил иудеям. А таких обид этот народ, живший на высоких скалах, где он мог скрываться после своих набегов на Иудею, причинил немало.

Святой Иоанн Златоуст предупреждает здесь, что Бог гневается не как люди, а поступает вполне справедливо.
Adam Clarke: Commentary on the Bible - 1831
34:5: For my sword shall be bathed in heaven "For my sword is made bare in the heavens" - There seems to be some impropriety in this, according to the present reading: "My sword is made drunken, or is bathed in the heavens; "which forestalls, and expresses not in its proper place, what belongs to the next verse: for the sword of Jehovah was not to be bathed or glutted with blood in the heavens, but in Botsra and the land of Edom. In the heavens it was only prepared for slaughter. To remedy this, Archbishop Secker proposes to read, for בשמים bashshamayim, בדמם bedamim; referring to Jer 46:10. But even this is premature, and not in its proper place. The Chaldee, for רותה rivvethah, has תתגלי tithgalli, shall be revealed or disclosed: perhaps he read תראה teraeh or נראתה nirathah. Whatever reading, different I presume from the present, he might find in his copy, I follow the sense which he has given of it.
Albert Barnes: Notes on the Bible - 1834
34:5: For my sword shall be bathed in heaven - A sword is an instrument of vengeance, and is often so used in the Scriptures, because it was often employed in capital punishments (see the note at Isa 27:1). This passage bas given much perplexity to commentators, on account of the apparent want of meaning of the expression that the sword would be bathed in heaven. Lowth reads it:
For my sword is made bare in the heavens;
Following in this the Chaldee which reads תתגלי tı̂ thgallı̂ y, 'shall be Rev_ealed.' But there is no authority from manuscripts for this change in the Hebrew text. The Vulgate renders it, Quoniam inebriatus est in coelo gladius meuse - 'My sword is intoxicated in heaven.' The Septuagint renders it in the same way, Ἐμεθύσθη ἡ μάχαιρά μον ἐν τῷ οὐρανῷ Emethusthē hē machaira mou en tō ouranō; and the Syriac and Arabic in the same manner. The Hebrew word רוּתה rivetâ h, from רוה râ vâ h, means properly to drink to the full; to be satisfied, or sated with drink; and then to be full or satiated with intoxicating liquor, to be drunk. It is applied to the sword, as satiated or made drunk with blood, in Jer 46:10 :
And the sword shall devour,
And it shall be satiate, and made drunk with their blood.
And thus in Deu 32:42, a similar figure is used respecting arrows, the instruments also of war and vengeance:
I will make mine arrows drunk with blood;
And my sword shall devour flesh.
A similar figure is often used in Oriental writers, where the sword is represented as glutted, satiated, or made drunk with blood (see Rosenmuller on Deu 32:42). Thus Bohaddinus, in the lift of Saladin, in describing a battle in which there was a great slaughter, says, 'The swords drank of their blood until they were intoxicated.' The idea here is, however, not that the sword of the Lord was made drunk with blood in heaven, but that it was intoxicated, or made furious with wrath; it was excited as an intoxicated man is who is under ungovernable passions; it was in heaven that the wrath commenced, and the sword of divine justice rushed forth as if intoxicated, to destroy all before it. There are few figures, even in Isaiah, that are more bold than this.
It shall come down upon Idumea - (see the Analysis of the chapter for the situation of Idumea, and for the causes why it was to be devoted to destruction).
Upon the people of my curse - The people devoted to destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:5: my sword: Deu 32:14, Deu 32:42; Psa 17:13; Jer 46:10, Jer 47:6; Eze 21:3-5, Eze 21:9-11; Zep 2:12; Rev 1:16
upon Idumea: Isa 63:1; Psa 137:7; jer 49:7-22; Eze 25:12-14; Amo 1:11, Amo 1:12; Oba 1:1-9; Mal 1:4
the people: Deu 27:15-26, Deu 29:18-21; Mat 25:41; Co1 16:22; Gal 3:10; Pe2 2:14
Carl Friedrich Keil and Franz Delitzsch
34:5
If we bear this in mind, we shall not be surprised that the prophet gives the following reason for the passing away of the present heavens. "For my sword has become intoxicated in the heaven; behold, it comes down upon Edom, and upon the people of my ban to judgment. The sword of Jehovah fills itself with blood, is fattened with fat, with blood of lambs and he-goats, with kidney-fat of rams; for Jehovah has a sacrifice in Bozrah, and a great slaughter in the land of Edom. And buffaloes fall with them, and bullocks together with bulls; and their land become intoxicated with blood, and their dust fattened with fat." Just as in chapter 63 Jehovah is represented as a treader of the wine-press, and the nations as the grapes; so here He is represented as offering sacrifice, and the nations as the animals offered (zebhach: cf., Zeph 1:7; Jer 46:10); Ezek 39:17.: all three passages founded upon this). Jehovah does not appear here in person as judge, as He does there, but His sword appears; just as in Gen 3:24, the "sword which turned every way" is mentioned as an independent power standing by the side of the cherub. The sword is His executioner, which has no sooner drunk deeply of wrath in heaven, i.e., in the immediate sphere of the Deity (rivvethâh, an intensive form of the kal, like pittēăch, Is 48:8; Ewald, 120, d), than it comes down in wild intoxication upon Edom, the people of the ban of Jehovah, i.e., the people upon whom He has laid the ban, and there, as His instrument of punishment, fills itself with blood, and fattens itself with fat. הדּשׁנה is the hothpaal = התדּשׁנה, with the ת of the preformative syllable assimilated (compare הזּכּוּ in Is 1:16, and אדּמּה in Is 14:14). The penultimate has the tone, the nâh being treated as in the plural forms of the future. The dropping of the dagesh in the שׁ eht ni hse is connected with this. The reading מחלב, in Is 34:6, is an error that has been handed down in modern copies (in opposition to both codices and ancient editions); for חלב (primary form, chilb) is the only form met with in the Old Testament. The lambs, he-goats, and rams, represent the Edomitish nation, which is compared to these smaller sacrificial animals. Edom and Bozrah are also placed side by side in Is 63:1. The latter was one of the chief cities of the Edomites (Gen 36:33; Amos 1:12; Jer 49:13, Jer 49:22) - not the Bozrah in Auranitis (Haurân), however, which is well known in church history, but Bozrah in the mountains of Edom, upon the same site as the village of Buzaire (i.e., Minor Bozrah), which is still surrounded by its ruins. In contrast with the three names of the smaller animals in Is 34:6, the three names of oxen in Is 34:7 represent the lords of Edom. They also will fall, smitten by the sword (yâredū: cf., Jer 50:27; Jer 51:40; also Jer 48:15). The feast of the sword is so abundant, that even the earth and the dust of the land of Edom are satiated with blood and fat.
Geneva 1599
34:5 For my sword shall be (d) bathed in heaven: behold, it shall come down upon Edom, and upon the people of (e) my curse, to judgment.
(d) I have determined in my secret counsel and in the heavens to destroy them till my sword is weary with shedding blood.
(e) They had an opinion of holiness, because they came from the patriarch Isaac, but in effect were cursed by God, and enemies to his Church as the papists are.
John Gill
34:5 For my sword shall be bathed in heaven,.... That is, the sword of the Lord, as it is called in the next verse Is 34:6, and it is he that is speaking; it designs the vengeance of the Lord, the punishment he will inflict on the wicked, said to be "bathed in heaven", because determined and prepared there; the allusion may be to the bathing of swords in some sort of liquor, to harden or brighten them, and so fit them for use. Kimchi renders it, "my sword" which is "in heaven shall be bathed", that is, in the blood of the slain; "heaven" may denote the whole Roman Papal jurisdiction, as it does the whole Roman Pagan empire in Rev_ 12:7 and may design the principal men in it, those that are in the highest places and offices, in whom the sword of the Lord shall be first drenched, and be as it were satiated and inebriated with the blood of them:
behold, it shall come down upon Idumea; with great weight, force, and vengeance, having a commission from heaven to execute. Idumea is here particularly mentioned, because the Edomites were implacable enemies to the Jews, and so are here put for all the enemies of God's church and people, all the antichristian states, particularly Rome, which the Jews, as Jerom observes, understand by Edom or Idumea here:
upon the people of my curse to judgment; a very descriptive character of the Papists, the people of God's curse, and righteously so; those who have anathematized his people, and cursed them with bell, book, and candle, are anathematized by him, devoted to destruction, and doomed to be accursed, sentenced to ruin, and on whom judgment shall pass, and shall be executed; they shall hear, "go, ye cursed", both here and hereafter, at the fall of Babylon, and at the general judgment. The Targum is,
"because my sword is revealed in heaven; behold, upon Edom it is revealed, and upon the people whom I have condemned to judgment.''
John Wesley
34:5 Bathed - In the blood of these people. Heaven - Where God dwells; in which this is said to be done, because it was there decreed and appointed. Idumea - Upon the Edomites, who, tho' they were nearly related to the Israelites, yet were their implacable enemies. But these are named for all the enemies of God's church, of whom they were an eminent type. The people - Whom I have cursed, and devoted to utter destruction, as the word properly signifies.
Robert Jamieson, A. R. Fausset and David Brown
34:5 sword-- (Jer 46:10). Or else, knife for sacrifice for God does not here appear as a warrior with His sword, but as one about to sacrifice victims doomed to slaughter [VITRINGA]. (Ezek 39:17).
bathed--rather "intoxicated," namely, with anger (so Deut 32:42). "In heaven" implies the place where God's purpose of wrath is formed in antithesis to its "coming down" in the next clause.
Idumea--originally extending from the Dead Sea to the Red Sea; afterwards they obtained possession of the country east of Moab, of which Bozrah was capital. Petra or Selah, called Joktheel (4Kings 14:7), was capital of South Edom (see on Is 16:1). David subjugated Edom (2Kings 8:13-14). Under Jehoram they regained independence (2Chron 21:8). Under Amaziah they were again subdued, and Selah taken (4Kings 14:7). When Judah was captive in Babylon, Edom, in every way, insulted over her fallen mistress, killed many of those Jews whom the Chaldeans had left, and hence was held guilty of fratricide by God (Esau, their ancestor, having been brother to Jacob): this was the cause of the denunciations of the prophets against Edom Is 63:1, &c.; Jer 49:7; Ezek 25:12-14; Ezek 35:3-15; Joel 3:19; Amos 1:11-12; Obad 1:8, Obad 1:10, Obad 1:12-18; Mal 1:3-4). Nebuchadnezzar humbled Idumea accordingly (Jer 25:15-21).
of my curse--that is, doomed to it.
to judgment--that is, to execute it.
34:634:6: Սո՛ւր Տեառն լցաւ արեամբ. ուռուցաւ ճարպով գառանց, եւ ճարպով ցլուց եւ խոյոց։ Զի զոհ Տեառն է ՚ի Բոսոր, եւ սպա՛նդ մեծ յերկրին Եդովմայեցւոց[9964]։ [9964] Ոմանք. Զոհ Տեառն ՚ի Բոսոր... յերկիրն Եդով՛՛։
6 Տիրոջ սուրը յագեցել է արեամբ, ուռել է գառների, ցուլերի ու խոյերի ճարպով, քանզի Տիրոջ համար Բոսորայում՝ զոհաբերութիւն, իսկ եդոմայեցիների երկրում մեծ սպանդ է լինելու:
6 Տէրոջը սուրը արիւնով լեցուած է Ու ճարպով իւղոտուած է՝ Գառներուն եւ նոխազներուն արիւնովը Ու խոյերուն երիկամունքներուն ճարպովը, Քանզի Տէրը Բօսրայի մէջ զոհ ունի Ու Եդովմի երկրին մէջ՝ մեծ սպանդ։
Սուր Տեառն լցաւ արեամբ, [493]ուռուցաւ ճարպով գառանց եւ ճարպով ցլուց եւ`` խոյոց. զի զոհ Տեառն է ի Բոսոր, եւ սպանդ մեծ յերկրին Եդովմայեցւոց:

34:6: Սո՛ւր Տեառն լցաւ արեամբ. ուռուցաւ ճարպով գառանց, եւ ճարպով ցլուց եւ խոյոց։ Զի զոհ Տեառն է ՚ի Բոսոր, եւ սպա՛նդ մեծ յերկրին Եդովմայեցւոց[9964]։
[9964] Ոմանք. Զոհ Տեառն ՚ի Բոսոր... յերկիրն Եդով՛՛։
6 Տիրոջ սուրը յագեցել է արեամբ, ուռել է գառների, ցուլերի ու խոյերի ճարպով, քանզի Տիրոջ համար Բոսորայում՝ զոհաբերութիւն, իսկ եդոմայեցիների երկրում մեծ սպանդ է լինելու:
6 Տէրոջը սուրը արիւնով լեցուած է Ու ճարպով իւղոտուած է՝ Գառներուն եւ նոխազներուն արիւնովը Ու խոյերուն երիկամունքներուն ճարպովը, Քանզի Տէրը Բօսրայի մէջ զոհ ունի Ու Եդովմի երկրին մէջ՝ մեծ սպանդ։
zohrab-1805▾ eastern-1994▾ western am▾
34:634:6 Меч Господа наполнится кровью, утучнеет от тука, от крови агнцев и козлов, от тука с почек овнов: ибо жертва у Господа в Восоре и большое заклание в земле Едома.
34:6 ἡ ο the μάχαιρα μαχαιρα short sword κυρίου κυριος lord; master ἐνεπλήσθη εμπιπλημι fill in; fill up αἵματος αιμα blood; bloodstreams ἐπαχύνθη παχυνω get fat ἀπὸ απο from; away στέατος στεαρ lamb καὶ και and; even ἀπὸ απο from; away στέατος στεαρ goat; he-goat καὶ και and; even κριῶν κριος since; that θυσία θυσια immolation; sacrifice κυρίῳ κυριος lord; master ἐν εν in Βοσορ βοσορ Bosor; Vosor καὶ και and; even σφαγὴ σφαγη slaughter μεγάλη μεγας great; loud ἐν εν in τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
34:6 חֶ֣רֶב ḥˈerev חֶרֶב dagger לַ la לְ to יהוָ֞ה [yhwˈāh] יְהוָה YHWH מָלְאָ֥ה mālᵊʔˌā מלא be full דָם֙ ḏˌām דָּם blood הֻדַּ֣שְׁנָה huddˈašnā דשׁן grow fat מֵ mē מִן from חֵ֔לֶב ḥˈēlev חֵלֶב fat מִ mi מִן from דַּ֤ם ddˈam דָּם blood כָּרִים֙ kārîm כַּר ram וְ wᵊ וְ and עַתּוּדִ֔ים ʕattûḏˈîm עַתּוּד ram מֵ mē מִן from חֵ֖לֶב ḥˌēlev חֵלֶב fat כִּלְיֹ֣ות kilyˈôṯ כִּלְיָה kidney אֵילִ֑ים ʔêlˈîm אַיִל ram, despot כִּ֣י kˈî כִּי that זֶ֤בַח zˈevaḥ זֶבַח sacrifice לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in בָצְרָ֔ה voṣrˈā בָּצְרָה Bozrah וְ wᵊ וְ and טֶ֥בַח ṭˌevaḥ טֶבַח slaughtering גָּדֹ֖ול gāḏˌôl גָּדֹול great בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
34:6. gladius Domini repletus est sanguine incrassatus est adipe de sanguine agnorum et hircorum de sanguine medullatorum arietum victima enim Domini in Bosra et interfectio magna in terra EdomThe sword of the Lord is filled with blood, it is made thick with the blood of lambs and buck goats, with the blood of rams full of marrow: for there is a victim of the Lord in Bosra and a great slaughter in the land of Edom.
6. The sword of the LORD is filled with blood, it is made fat with fatness, with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Edom.
34:6. The sword of the Lord has been filled with blood. It has been thickened by the blood of lambs and he-goats, by the innermost blood of rams. For the victim of the Lord is in Bozrah, and a great slaughter is in the land of Edom.
34:6. The sword of the LORD is filled with blood, it is made fat with fatness, [and] with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.
The sword of the LORD is filled with blood, it is made fat with fatness, [and] with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea:

34:6 Меч Господа наполнится кровью, утучнеет от тука, от крови агнцев и козлов, от тука с почек овнов: ибо жертва у Господа в Восоре и большое заклание в земле Едома.
34:6
ο the
μάχαιρα μαχαιρα short sword
κυρίου κυριος lord; master
ἐνεπλήσθη εμπιπλημι fill in; fill up
αἵματος αιμα blood; bloodstreams
ἐπαχύνθη παχυνω get fat
ἀπὸ απο from; away
στέατος στεαρ lamb
καὶ και and; even
ἀπὸ απο from; away
στέατος στεαρ goat; he-goat
καὶ και and; even
κριῶν κριος since; that
θυσία θυσια immolation; sacrifice
κυρίῳ κυριος lord; master
ἐν εν in
Βοσορ βοσορ Bosor; Vosor
καὶ και and; even
σφαγὴ σφαγη slaughter
μεγάλη μεγας great; loud
ἐν εν in
τῇ ο the
Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
34:6
חֶ֣רֶב ḥˈerev חֶרֶב dagger
לַ la לְ to
יהוָ֞ה [yhwˈāh] יְהוָה YHWH
מָלְאָ֥ה mālᵊʔˌā מלא be full
דָם֙ ḏˌām דָּם blood
הֻדַּ֣שְׁנָה huddˈašnā דשׁן grow fat
מֵ מִן from
חֵ֔לֶב ḥˈēlev חֵלֶב fat
מִ mi מִן from
דַּ֤ם ddˈam דָּם blood
כָּרִים֙ kārîm כַּר ram
וְ wᵊ וְ and
עַתּוּדִ֔ים ʕattûḏˈîm עַתּוּד ram
מֵ מִן from
חֵ֖לֶב ḥˌēlev חֵלֶב fat
כִּלְיֹ֣ות kilyˈôṯ כִּלְיָה kidney
אֵילִ֑ים ʔêlˈîm אַיִל ram, despot
כִּ֣י kˈî כִּי that
זֶ֤בַח zˈevaḥ זֶבַח sacrifice
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
בָצְרָ֔ה voṣrˈā בָּצְרָה Bozrah
וְ wᵊ וְ and
טֶ֥בַח ṭˌevaḥ טֶבַח slaughtering
גָּדֹ֖ול gāḏˌôl גָּדֹול great
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
34:6. gladius Domini repletus est sanguine incrassatus est adipe de sanguine agnorum et hircorum de sanguine medullatorum arietum victima enim Domini in Bosra et interfectio magna in terra Edom
The sword of the Lord is filled with blood, it is made thick with the blood of lambs and buck goats, with the blood of rams full of marrow: for there is a victim of the Lord in Bosra and a great slaughter in the land of Edom.
34:6. The sword of the Lord has been filled with blood. It has been thickened by the blood of lambs and he-goats, by the innermost blood of rams. For the victim of the Lord is in Bozrah, and a great slaughter is in the land of Edom.
34:6. The sword of the LORD is filled with blood, it is made fat with fatness, [and] with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.
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Adam Clarke: Commentary on the Bible - 1831
34:6: The Lord hath a sacrifice "For Jehovah celebrateth a sacrifice" - Ezekiel, Eze 39:16, Eze 39:17, has manifestly imitated this place of Isaiah. He hath set forth the great leaders and princes of the adverse powers under the same emblems of goats, bulls, rams, fatlings, etc., and has added to the boldness of the imagery, by introducing God as summoning all the fowls of the air, and all the beasts of the field, and bidding them to the feast which he has prepared for them by the slaughter of the enemies of his people: -
"And thou, son of man,
Thus saith the Lord Jehovah,
Say to the bird of every wing,
And to every beast of the field:
Assemble yourselves, and come;
Gather together from every side,
To the sacrifice which I make for you,
A great slaughter on the mountains of Israel.
And ye shall eat flesh and drink blood:
The flesh of the mighty shall ye eat,
And the blood of the lofty of the earth shall ye drink;
Of rams, of lambs, and of goats,
Of bullocks, all of them the fat ones of Bashan;
And ye shall eat fat, till ye are cloyed,
And drink blood, till ye are drunken;
Of my slaughter, which I have slain for you."
The sublime author of the Rev 19:17, Rev 19:18, has taken this image from Ezekiel, rather than from Isaiah.
Albert Barnes: Notes on the Bible - 1834
34:6: The sword of the Lord is filled with blood - The idea here is taken from the notion of sacrifice, and is, that God would devote to sacrifice, or to destruction, the inhabitants of Idumea. With reference to that, he says, that his sword, the instrument of slaughter, would be satiated with blood. "It is made fat with fatness." The allusion here is to the sacrifices which were made for sin, in which the blood. and the fat were devoted to God as an offering (see Lev. 7)
With the blood of lambs and goats - These were the animals which were usually offered in sacrifice to God among the Jews. and to speak of a sacrifice was the same as to speak of the offering of rams, lambs, bullocks, etc. Yet it is evident that they denote here the people of Idumea, and that these terms are used to keep up the image of a sacrifice. The idea of sacrifice was always connected with that of slaughter, as the animals were slaughtered before they were offered. So here, the idea is, that there would be a great slaughter in Idumea; that it would be so far of the nature of a sacrifice that they would be devoted to God and to his cause. It is not probable that any particular classes of people are denoted by the different animals mentioned here, as the animals here mentioned include all, or nearly all those usually offered in sacrifice, the expressions denote simply that all classes of people in Idumea would be devoted to the slaughter. Grotius, however, supposes that the following classes are intended by the animals specified, to wit, by the lambs, the people in general; by the goats, the priests; by the rams, the opulent inhabitants.
For the Lord hath a sacrifice in Bozrah - Bozrah is mentioned here as one of the chief cities of Idumea. It was a city of great antiquity, and was known among the Greeks and Romans by the name of Bostra. It is generally mentioned in the Scriptunes as a city of the Edomites Isa 63:1; Jer 49:13, Jer 49:22; Amo 1:12; but once it is mentioned as a city of Moab Jer 48:24. It probably belonged at different periods to both nations, as in their wars the possession of cities often passed into different hands. Bozrah lay southeast of Edrei, one of the capitals of Bashan, and was thus not properly within the limits of the Edomites, but was north of the Ammonites, or in the region of Auranitis, or in what is now called tho Houran. It is evident, therefore, that in the time of Isaiah, the Edomites had extended their conquests to that region.
According to Burckhardt, who visited the Houran, and who went to Bozrah, it is at this day one of the most important cities there. 'It is situated,' says he, 'in the open plain, and is at present the last inhabited place in the southeast extremity of the Houran; it was formerly the capital of the Arabia Provincia, and is now, including its ruins, the largest town in the Houran. It is of an oval shape, its greatest length being from east to west; its circumference is three quarters of an hour. It was anciently encompassed with a thick wall, which gave it the reputation of great strength Many parts of this wall, especially on the west side, remain; it was constructed of stones of moderate size, strongly cemented together. The south, and southeast quarters are covered with ruins of private dwellings, the walls Of many of which are still standing, but the roofs are fallen in. The style of building seems to have been similar to that observed in all the other ancient towns of the Houran. On the west side are springs of fresh water, of which I counted five beyond the precincts of the town, and six within the walls; their waters unite with a rivulet whose source is on the northwest side, within the town, and which loses itself in the southern plain at several hours' distance; it is called by the Arabs, El Djeheir. The principal ruins of Bozrah are the following: A square building which within is circular, and has many arches and niches in the wall.
The diameter of the arounda is four paces; its roof has fallen in, but the walls are entire. It appears to have been a Greek church. An oblong square building, called by the natives Deir Boheiry, or the Monastery of the priest Boheiry. The gate of an ancient house com municating with the ruins of an edifice, the only remains of which is a large semicircular vault. The great mosque of Bozrah, which is certainly coeval with the first era of Mahometanism, and is commonly ascribed to Omar el Khattah. The walls of the mosque are covered with a fine coat of plaster, upon which are many Curie inscriptions in bas-relief, running all round the wall The remains of a temple, situated on the side of a long street which runs across the whole town, and terminates at the western gate,' etc. Of these, and other magnificent ruins of temples, theaters, and palaces, all attesting its former importance, Burckhardt has given a copious description in his Travels in Syria, pp. 226-235, Quarto Ed. LoRd. 1822.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:6: filled: Isa 63:3; Jer 49:13; Eze 21:4, Eze 21:5, Eze 21:10
the fat: Deu 32:14
the Lord hath: Isa 34:5, Isa 63:1; Jer 50:27, Jer 51:40; Eze 39:17-20; Zep 1:7; Rev 19:17, Rev 19:18
Geneva 1599
34:6 The sword of the LORD is filled with blood, it is made fat with fatness, [and] with the blood of (f) lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in (g) Bozrah, and a great slaughter in the land of Edom.
(f) That is, both of young and old, poor and rich of his enemies.
(g) That famous city will be consumed as a sacrifice burnt to ashes.
John Gill
34:6 The sword of the Lord is filled with blood,.... Multitudes being slain by it; the "Lord" here is that divine Person that is described as a warrior, as a General of an army, with a sharp sword, by whom many are slain, such a number as that it is filled with the blood of them, Rev_ 19:11,
Tit is made fat with fatness: not only filled with the blood, but fattened by it; the allusion is to ravenous creatures gorged and sated with the blood of others, and thereby made fat; perhaps this may refer to Christian princes, the sword in the hand of the Lord, who shall be enriched with the plunder and spoil of the antichristian states:
and with the blood of lambs and goats, with the fat of the kidneys of rams. The Targum is,
"with the blood of kings and governors, with the fat of the kidneys princes;''
and Jarchi interprets them, of princes and rulers; but rather the common people are designed, or the common soldiers in the army, or however the inferior officers of it; kings, princes, and generals, being intended in the following verse Is 34:7. It denotes the great carnage of all sorts and ranks of men made at this time, and which is described in Rev_ 19:18,
for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea: there seems to be two Bozrahs the Scripture speaks of, the one in Moab, Jer 48:24 and another in Edom, Is 63:1 which is here meant, and was a chief city of the Edomites, and signifies a fortress, being no doubt a place well fortified; this is the Bostra of Ptolemy (k), and which he places in Arabia Petraea. Aben Ezra says that some interpret it of Constantinople, the metropolis of the Ottoman empire; but it is best to understand it of Rome, as Menasseh ben Israel (l) does, and Idumea of the whole Roman jurisdiction; Rome being the chief city of the antichristian states, that great city, which John in his Revelation describes as reigning over the kings of the earth; here and in all the antichristian kingdoms will be a great "slaughter" of men, called a "sacrifice" of the Lord, because by his order and direction, and for the honour of his justice, and being acceptable to him; and perhaps there may be an allusion to the blood sacrifices being the Lord's; this slaughter and sacrifice is called the supper of the great God, Rev_ 19:17.
(k) Geograph. l. 5. c. 17. (l) Spes Israelis, sect. 30. p. 91.
John Wesley
34:6 The sword - The metaphor is taken from a great glutton, who is almost insatiable. Rams - By lambs, and goats, and rams, he means people of all ranks and conditions, high and low, rich and poor. Bozrah - A chief city of Edom, and a type of those cities which should be most opposite to God's people.
Robert Jamieson, A. R. Fausset and David Brown
34:6 filled--glutted. The image of a sacrifice is continued.
blood . . . fat--the parts especially devoted to God in a sacrifice (2Kings 1:22).
lambs . . . goats--sacrificial animals: the Idumeans, of all classes, doomed to slaughter, are meant (Zeph 1:7).
Bozrah--called Bostra by the Romans, &c., assigned in Jer 48:24 to Moab, so that it seems to have been at one time in the dominion of Edom, and at another in that of Moab (Is 63:1; Jer 49:13, Jer 49:20, Jer 49:22); it was strictly not in Edom, but the capital of Auranitis (the Houran). Edom seems to have extended its dominion so as to include it (compare Lam 4:21).
34:734:7: Եւ ընկճեսցին մեծամեծք ընդ նոսա՝ եւ խոյք եւ ցուլք. եւ արբեսցի երկիրն յարենէ նոցա. եւ հող նոցա ՚ի ճարպոյ նոցա լցցի[9965]։ [9965] Ոմանք. Եւ արբցի երկիրն յա՛՛։
7 Նրանց հետ պիտի ճզմուեն մեծամեծները, նաեւ խոյերն ու ցուլերը. երկիրը պիտի հարբի նրանց արեամբ, եւ հողը նրանց ճարպով պիտի լցուի:
7 Անոնց հետ պիտի իյնան միեղջերուները*Ու զուարակները՝ ցուլերուն հետ Եւ անոնց երկիրը արիւնով պիտի գինովնայ Ու անոնց հողը ճարպով պիտի պարարտանայ,
Եւ ընկճեսցին [494]մեծամեծք ընդ նոսա` եւ խոյք եւ ցուլք``. եւ արբեսցի երկիրն յարենէ նոցա, եւ հող նոցա ի ճարպոյ նոցա [495]լցցի:

34:7: Եւ ընկճեսցին մեծամեծք ընդ նոսա՝ եւ խոյք եւ ցուլք. եւ արբեսցի երկիրն յարենէ նոցա. եւ հող նոցա ՚ի ճարպոյ նոցա լցցի[9965]։
[9965] Ոմանք. Եւ արբցի երկիրն յա՛՛։
7 Նրանց հետ պիտի ճզմուեն մեծամեծները, նաեւ խոյերն ու ցուլերը. երկիրը պիտի հարբի նրանց արեամբ, եւ հողը նրանց ճարպով պիտի լցուի:
7 Անոնց հետ պիտի իյնան միեղջերուները*Ու զուարակները՝ ցուլերուն հետ Եւ անոնց երկիրը արիւնով պիտի գինովնայ Ու անոնց հողը ճարպով պիտի պարարտանայ,
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34:734:7 И буйволы падут с ними и тельцы вместе с волами, и упьется земля их кровью, и прах их утучнеет от тука.
34:7 καὶ και and; even συμπεσοῦνται συμπιπτω collapse οἱ ο the ἁδροὶ αδρος with; amid αὐτῶν αυτος he; him καὶ και and; even οἱ ο the κριοὶ κριος and; even οἱ ο the ταῦροι ταυρος bull καὶ και and; even μεθυσθήσεται μεθυω get drunk ἡ ο the γῆ γη earth; land ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams καὶ και and; even ἀπὸ απο from; away τοῦ ο the στέατος στεαρ he; him ἐμπλησθήσεται εμπιπλημι fill in; fill up
34:7 וְ wᵊ וְ and יָרְד֤וּ yārᵊḏˈû ירד descend רְאֵמִים֙ rᵊʔēmîm רְאֵם wild oxen עִמָּ֔ם ʕimmˈām עִם with וּ û וְ and פָרִ֖ים fārˌîm פַּר young bull עִם־ ʕim- עִם with אַבִּירִ֑ים ʔabbîrˈîm אַבִּיר strong וְ wᵊ וְ and רִוְּתָ֤ה riwwᵊṯˈā רוה drink אַרְצָם֙ ʔarṣˌām אֶרֶץ earth מִ mi מִן from דָּ֔ם ddˈām דָּם blood וַ wa וְ and עֲפָרָ֖ם ʕᵃfārˌām עָפָר dust מֵ mē מִן from חֵ֥לֶב ḥˌēlev חֵלֶב fat יְדֻשָּֽׁן׃ yᵊḏuššˈān דשׁן grow fat
34:7. et descendent unicornes cum eis et tauri cum potentibus inebriabitur terra eorum sanguine et humus eorum adipe pinguiumAnd the unicorns shall go down with them, and the bulls with the mighty: their land shall be soaked with blood, and their ground with the fat of fat ones.
7. And the wild-oxen shall come down with them, and the bullocks with the bulls; and their land shall be drunken with blood, and their dust made fat with fatness.
34:7. And the single-horned beasts will descend with them, and the bulls along with the mighty. Their land will be inebriated by blood, and their ground by the fat of their lazy ones.
34:7. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.
And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness:

34:7 И буйволы падут с ними и тельцы вместе с волами, и упьется земля их кровью, и прах их утучнеет от тука.
34:7
καὶ και and; even
συμπεσοῦνται συμπιπτω collapse
οἱ ο the
ἁδροὶ αδρος with; amid
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
κριοὶ κριος and; even
οἱ ο the
ταῦροι ταυρος bull
καὶ και and; even
μεθυσθήσεται μεθυω get drunk
ο the
γῆ γη earth; land
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
στέατος στεαρ he; him
ἐμπλησθήσεται εμπιπλημι fill in; fill up
34:7
וְ wᵊ וְ and
יָרְד֤וּ yārᵊḏˈû ירד descend
רְאֵמִים֙ rᵊʔēmîm רְאֵם wild oxen
עִמָּ֔ם ʕimmˈām עִם with
וּ û וְ and
פָרִ֖ים fārˌîm פַּר young bull
עִם־ ʕim- עִם with
אַבִּירִ֑ים ʔabbîrˈîm אַבִּיר strong
וְ wᵊ וְ and
רִוְּתָ֤ה riwwᵊṯˈā רוה drink
אַרְצָם֙ ʔarṣˌām אֶרֶץ earth
מִ mi מִן from
דָּ֔ם ddˈām דָּם blood
וַ wa וְ and
עֲפָרָ֖ם ʕᵃfārˌām עָפָר dust
מֵ מִן from
חֵ֥לֶב ḥˌēlev חֵלֶב fat
יְדֻשָּֽׁן׃ yᵊḏuššˈān דשׁן grow fat
34:7. et descendent unicornes cum eis et tauri cum potentibus inebriabitur terra eorum sanguine et humus eorum adipe pinguium
And the unicorns shall go down with them, and the bulls with the mighty: their land shall be soaked with blood, and their ground with the fat of fat ones.
34:7. And the single-horned beasts will descend with them, and the bulls along with the mighty. Their land will be inebriated by blood, and their ground by the fat of their lazy ones.
34:7. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.
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Adam Clarke: Commentary on the Bible - 1831
34:7: The unicorns shall come down - ראמים reemim, translated wild goats by Bishop Lowth. The ראם reem Bochart thinks to be a species of wild goat in the deserts of Arabia. It seems generally to mean the rhinoceros.
With blood "With their blood" - מדמם middamam; so two ancient MSS. of Kennicott's the Syriac, and Chaldee.
Albert Barnes: Notes on the Bible - 1834
34:7: And the unicorns - Margin, 'Rhinoceros' (ראמים re'ē mı̂ ym from ראם re'ê m). This was evidently an animal well known in Palestine, since it is frequently mentioned in the Old Testament (Num 23:22; Deu 33:17; Job 39:9-10; Psa 22:21; Psa 29:6; Psa 92:10, in all which places it is translated unicorn, or unicorn). The derivation of the word is uncertain, and it has been regarded as doubtful what animal is intended. The corresponding Arabic word denotes the oryx, a large and fierce species of the antelope. Gesenius, Schultens, De Wette, and Rosenmuller suppose that the buffalo is intended by the word. Bochart regards it as denoting the gazelle, or a species of the antelope. It can hardly, however, be regarded as so small an animal as the gazelle. The gazelle is common in the neighborhood of mount Sinai; and when Laborde passed through that region his companions killed four, 'the father and mother, and two little animals a fortnight old.' He says of them: 'These creatures, which are very lively in their movements, endeavored to bite when they were caught; their hair is a brown yellow, which becomes pale and long as the animals grows old.
In appearance they resemble the Guinea pig. Their legs are of the same height, but the form of their feet is unique; instead of nails and claws, they have three toes in front and four behind, and they walk. like rabbits, on the whole length of the foot. The Arabs call it El Oueber, and know no other name for it. It lives upon the scanty herbage with which the rain in the neighborhood of springs supplies it. It does not burrow in the earth, its feet not being calculated for that purpose; but it conceals itself in the natural holes or clefts which it finds in the rocks.' (Journey through Arabia Petrea, pp. 106, 107. Lond. 8vo. 1836.) Taylor (Heb. Con.) supposes it means the rhinoceros; a fierce animal that has a single horn on the nose, which is very strong, and which sometimes grows to the height of thirty-seven inches. The ancient versions certainly regarded the word as denoting an animal with a single horn. It denotes here, evidently, some strong, fierce, and wild animal that was horned Psa 22:21, but perhaps it is not possible to determine precisely what animal is meant. For a more full investigation in reference to the kind of animal denoted by the word reem, see the notes at Job 39:9. Here it represents that portion of the people which was strong, warlike, and hitherto unvanquished, and who regarded themselves as invincible.
Shall come down - Shall be subdued, humbled, destroyed.
With them - With the lambs and goats mentioned in Isa 34:6. All classes of the people shall be subdued and subjected to the slaughter.
And the bullocks with the bulls - The young bulls with the old. All shall come down together - the fierce and strong animals representing the fierce and strong people.
And their land shall be soaked with blood - Margin, 'Drunken;' the same word which is rendered 'bathed' in Isa 34:5.
Their dust made fat - Their land manured and made rich with the slain. A battlefield is usually distinguished afterward for its fertility. The field of Waterloo has thus been celebrated, since the great battle there, for producing rank and luxuriant harvests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:7: unicorns: or, rhinoceroses, Num 23:22, Num 24:8; Deu 33:17; Job 39:9, Job 39:10; Psa 92:10
the bullocks: Psa 68:30; Jer 46:21, Jer 50:11, Jer 50:27
soaked: or, drunken, Isa 34:3
Geneva 1599
34:7 And the (h) unicorns shall come down with them, and the bulls with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness.
(h) The mighty and rich will be as well destroyed as the inferiors.
John Gill
34:7 And the unicorns shall come down with them,.... With the lambs, goats, and rams; that is, either the rhinoceros, as some, there being no such creature as the unicorn; or the buffaloes, as (m) others; these "shall fall", as the Septuagint, Syriac, and Arabic versions render it, they shall be slain, as well as the rest; meaning, that along with the common soldiers, and inferior officers, the general officers should fall; and so the Targum,
"and the mighty shall be slain with them.''
R. Abraham Seba says (n) he read in a certain book, that the word here should not be read "unicorns", but "the Romans shall come down", &c.:
and the bullocks with the bulls: or, as the Targum,
"and the rulers with the princes;''
the same with the kings, captains, and mighty men in Rev_ 19:18,
and their land shall be soaked with blood, and their dust made fat with fatness; Or, "their land shall be inebriated" (o), or made drunk, with blood; and the dust thereof thickened by it, and made clods of with it, as the parched earth is watered with a plentiful shower, and the dust laid with it: this is a just retaliation to the whore of Rome, who has been made drunk with the blood of the saints, and now blood shall be given her to drink, even her own, with which she shall be filled, and welter and wallow in the clods of it, Rev_ 17:6.
(m) So Gussetius understands it of a larger sort of oxen, Comment. Ebr. p. 783. (n) Tzeror Hammor, fol. 47. 3. (o) "et inebriabitur", Pagninus, Montanus, Piscator.
John Wesley
34:7 The unicorns - It is confessed, this was a beast of great strength and fierceness; and it is used in this place to signify their princes and potentates, who shall be humbled and cast down. Them - With the lambs, and goats, and rams. Fatness - With the fat of the slain sacrifices, mingled with it.
Robert Jamieson, A. R. Fausset and David Brown
34:7 unicorns--Hebrew, reem: conveying the idea of loftiness, power, and pre-eminence (see on Job 39:9), in the Bible. At one time the image in the term answers to a reality in nature; at another it symbolizes an abstraction. The rhinoceros was the original type. The Arab rim is two-horned: it was the oryx (the leucoryx, antelope, bold and pugnacious); but when accident or artifice deprived it of one horn, the notion of the unicorn arose. Here is meant the portion of the Edomites which was strong and warlike.
come down--rather, "fall down," slain [LOWTH].
with them--with the "lambs and goats," the less powerful Edomites (Is 34:6).
bullocks . . . bulls--the young and old Edomites: all classes.
dust--ground.
34:834:8: Զի օր դատաստանի Տեառն է, եւ տարեկան հատուցման դատաստանի Սիովնի։
8 Արդարեւ, Տիրոջ դատաստանի օրն է, Սիոնի դատաստանի հատուցման տարին.
8 Քանզի Տէրոջը վրէժխնդրութեան օրը Ու Սիօնին վէճին համար հատուցման տարին է։
Զի օր դատաստանի`` Տեառն է, եւ տարեկան հատուցման [496]դատաստանի Սիոնի:

34:8: Զի օր դատաստանի Տեառն է, եւ տարեկան հատուցման դատաստանի Սիովնի։
8 Արդարեւ, Տիրոջ դատաստանի օրն է, Սիոնի դատաստանի հատուցման տարին.
8 Քանզի Տէրոջը վրէժխնդրութեան օրը Ու Սիօնին վէճին համար հատուցման տարին է։
zohrab-1805▾ eastern-1994▾ western am▾
34:834:8 Ибо день мщения у Господа, год возмездия за Сион.
34:8 ἡμέρα ημερα day γὰρ γαρ for κρίσεως κρισις decision; judgment κυρίου κυριος lord; master καὶ και and; even ἐνιαυτὸς ενιαυτος cycle; period ἀνταποδόσεως ανταποδοσις recompense; rendering κρίσεως κρισις decision; judgment Σιων σιων Siōn; Sion
34:8 כִּ֛י kˈî כִּי that יֹ֥ום yˌôm יֹום day נָקָ֖ם nāqˌām נָקָם vengeance לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year שִׁלּוּמִ֖ים šillûmˌîm שִׁלּוּם reward לְ lᵊ לְ to רִ֥יב rˌîv רִיב law-case צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
34:8. quia dies ultionis Domini annus retributionum iudicii SionFor it is the day of the vengeance of the Lord, the year of recompenses of the judgment of Sion.
8. For it is the day of the LORD’S vengeance, the year of recompence in the controversy of Zion.
34:8. For this is the day of the vengeance of the Lord, the year of retribution for the judgment of Zion.
34:8. For [it is] the day of the LORD’S vengeance, [and] the year of recompences for the controversy of Zion.
For [it is] the day of the LORD' S vengeance, [and] the year of recompences for the controversy of Zion:

34:8 Ибо день мщения у Господа, год возмездия за Сион.
34:8
ἡμέρα ημερα day
γὰρ γαρ for
κρίσεως κρισις decision; judgment
κυρίου κυριος lord; master
καὶ και and; even
ἐνιαυτὸς ενιαυτος cycle; period
ἀνταποδόσεως ανταποδοσις recompense; rendering
κρίσεως κρισις decision; judgment
Σιων σιων Siōn; Sion
34:8
כִּ֛י kˈî כִּי that
יֹ֥ום yˌôm יֹום day
נָקָ֖ם nāqˌām נָקָם vengeance
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
שִׁלּוּמִ֖ים šillûmˌîm שִׁלּוּם reward
לְ lᵊ לְ to
רִ֥יב rˌîv רִיב law-case
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
34:8. quia dies ultionis Domini annus retributionum iudicii Sion
For it is the day of the vengeance of the Lord, the year of recompenses of the judgment of Sion.
34:8. For this is the day of the vengeance of the Lord, the year of retribution for the judgment of Zion.
34:8. For [it is] the day of the LORD’S vengeance, [and] the year of recompences for the controversy of Zion.
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Adam Clarke: Commentary on the Bible - 1831
34:8: The year of recompenses for the controversy of Zion "The year of recompense to the defender of the cause of Zion" - As from דון dun, דין din, a judge; so from רוב rub, ריב rib, an advocate, or defender; Judici Sionis: Syriac.
Albert Barnes: Notes on the Bible - 1834
34:8: For it is the day of the Lord's vengeance - A time when Yahweh will take vengeance.
The year of recompenses for the controversy of Zion - The time when he will recompense, that is, punish those who have had a controversy with Zion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:8: Isa 26:21, Isa 35:4, Isa 49:26, Isa 59:17, Isa 59:18, Isa 61:2, Isa 63:4; Deu 32:35, Deu 32:41-43; Psa 94:1; Jer 46:10; Mic 6:1; Luk 18:7; Rom 2:5, Rom 2:8, Rom 2:9; Th2 1:6-10; Rev 6:10, Rev 6:11; Rev 18:20, Rev 19:2
Carl Friedrich Keil and Franz Delitzsch
34:8
Thus does Jehovah avenge His church upon Edom. "For Jehovah hath a day of vengeance, a year of recompense, to contend for Zion. And the brooks of Edom are turned into pitch, and its dust into brimstone, and its land becomes burning pitch. Day and night it is not quenched; the smoke of Edom goes up for ever: it lies waste from generation to generation; no one passes through it for ever and ever." The one expression, "to contend for Zion," is like a flash of lightning, throwing light upon the obscurity of prophecy, both backwards and forwards. A day and a year of judgment upon Edom (compare Is 61:2; Is 63:4) would do justice to Zion against its accusers and persecutors (rı̄bh, vindicare, as in Is 51:22). The everlasting punishment which would fall upon it is depicted in figures and colours, suggested by the proximity of Edom to the Dead Sea, and the volcanic character of this mountainous country. The unquenchable fire (for which compare Is 66:24), and the eternally ascending smoke (cf., Rev_ 19:3), prove that the end of all things is referred to. The prophet meant primarily, no doubt, that the punishment announced would fall upon the land of Edom, and within its geographical boundaries; but this particular punishment represented the punishment of all nations, and all men who were Edomitish in their feelings and conduct towards the congregation of Jehovah.
John Gill
34:8 For it is the day of the Lord's vengeance,.... The time which he has appointed to take vengeance on antichrist, his 1260 days, or years; being up, in which he is to reign; these being expired, the time is come for the Lord to avenge the blood of his saints; see Rev_ 18:20,
and the year of recompences for the controversy of Zion; the church of God, which has been for many ages abused and injured by the antichristian powers, for which the Lord will have a controversy with them; he will appear in favour of his people, and plead the cause of Zion, and recompense their enemies for all the injuries they have done them; then they that have led into captivity shall go into captivity, and they that have killed with the sword shall be killed with it, Rev_ 13:10 this will be a time of double recompence; and therefore perhaps the word is used in the plural number; it will be the time of rewarding antichrist as he has rewarded others; and it will be the time of the dead, that they shall be judged, and rewards given to God's servants the prophets, Rev_ 18:6. The Targum is,
"the year of recompence, to take vengeance of judgment for the injury of Zion.''
John Wesley
34:8 For - This is the time which God hath fixed, to avenge the cause of his persecuted people.
Robert Jamieson, A. R. Fausset and David Brown
34:8 recompenses for the controversy of Zion--that is, the year when God will retaliate on those who have contended with Zion. Her controversy is His. Edom had thought to extend its borders by laying hold of its neighbor's lands and has instigated Babylon to cruelty towards fallen Judah (Ps 137:7; Ezek 36:5); therefore Edom shall suffer the same herself (Lam 4:21-22). The final winding up of the controversy between God and all enemies of Him and His people is also foreshadowed (Is 61:2; Is 63:4; Is 66:14-16; Mal 4:1, Mal 4:3; Th2 1:7-9; Rev_ 11:18; Rev_ 18:20; Rev_ 19:2).
34:934:9: Եւ դարձցին ձորք նորա ՚ի ձիւթ, եւ երկիր նորա ՚ի ծծումբ. եւ եղիցի երկիր նորա իբրեւ զձիւթ վառեալ[9966] [9966] Ոմանք. Եւ երկիր նոցա ՚ի ծծումբ... երկիր նոցա իբրեւ զձիւթ։
9 եւ նրա ձորերը ձիւթ պիտի դառնան, իսկ նրա հողը՝ ծծումբ.
9 Անոր գետերը՝ ձիւթի Ու հողը ծծումբի պիտի դառնան։Անոր երկիրը վառուած ձիւթ պիտի ըլլայ
Եւ դարձցին ձորք նորա ի ձիւթ, եւ երկիր նորա ի ծծումբ. եւ եղիցի երկիր նորա իբրեւ զձիւթ վառեալ:

34:9: Եւ դարձցին ձորք նորա ՚ի ձիւթ, եւ երկիր նորա ՚ի ծծումբ. եւ եղիցի երկիր նորա իբրեւ զձիւթ վառեալ[9966]
[9966] Ոմանք. Եւ երկիր նոցա ՚ի ծծումբ... երկիր նոցա իբրեւ զձիւթ։
9 եւ նրա ձորերը ձիւթ պիտի դառնան, իսկ նրա հողը՝ ծծումբ.
9 Անոր գետերը՝ ձիւթի Ու հողը ծծումբի պիտի դառնան։Անոր երկիրը վառուած ձիւթ պիտի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
34:934:9 И превратятся реки его в смолу, и прах его в серу, и будет земля его горящею смолою:
34:9 καὶ και and; even στραφήσονται στρεφω turn; turned around αὐτῆς αυτος he; him αἱ ο the φάραγγες φαραγξ gorge εἰς εις into; for πίσσαν πισσα and; even ἡ ο the γῆ γη earth; land αὐτῆς αυτος he; him εἰς εις into; for θεῖον θειος divine καὶ και and; even ἔσται ειμι be αὐτῆς αυτος he; him ἡ ο the γῆ γη earth; land καιομένη καιω burn ὡς ως.1 as; how πίσσα πισσα pitch
34:9 וְ wᵊ וְ and נֶהֶפְכ֤וּ nehefᵊḵˈû הפך turn נְחָלֶ֨יהָ֙ nᵊḥālˈeʸhā נַחַל wadi לְ lᵊ לְ to זֶ֔פֶת zˈefeṯ זֶפֶת pitch וַ wa וְ and עֲפָרָ֖הּ ʕᵃfārˌāh עָפָר dust לְ lᵊ לְ to גָפְרִ֑ית ḡofrˈîṯ גָּפְרִית sulphur וְ wᵊ וְ and הָיְתָ֣ה hāyᵊṯˈā היה be אַרְצָ֔הּ ʔarṣˈāh אֶרֶץ earth לְ lᵊ לְ to זֶ֖פֶת zˌefeṯ זֶפֶת pitch בֹּעֵרָֽה׃ bōʕērˈā בער burn
34:9. et convertentur torrentes eius in picem et humus eius in sulphur et erit terra eius in picem ardentemAnd the streams thereof shall be turned into pitch, and the ground thereof into brimstone: and the land thereof shall become burning pitch.
9. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.
34:9. And its torrents will be turned into tar, and its soil into sulfur. And its land will become burning tar.
34:9. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.
And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch:

34:9 И превратятся реки его в смолу, и прах его в серу, и будет земля его горящею смолою:
34:9
καὶ και and; even
στραφήσονται στρεφω turn; turned around
αὐτῆς αυτος he; him
αἱ ο the
φάραγγες φαραγξ gorge
εἰς εις into; for
πίσσαν πισσα and; even
ο the
γῆ γη earth; land
αὐτῆς αυτος he; him
εἰς εις into; for
θεῖον θειος divine
καὶ και and; even
ἔσται ειμι be
αὐτῆς αυτος he; him
ο the
γῆ γη earth; land
καιομένη καιω burn
ὡς ως.1 as; how
πίσσα πισσα pitch
34:9
וְ wᵊ וְ and
נֶהֶפְכ֤וּ nehefᵊḵˈû הפך turn
נְחָלֶ֨יהָ֙ nᵊḥālˈeʸhā נַחַל wadi
לְ lᵊ לְ to
זֶ֔פֶת zˈefeṯ זֶפֶת pitch
וַ wa וְ and
עֲפָרָ֖הּ ʕᵃfārˌāh עָפָר dust
לְ lᵊ לְ to
גָפְרִ֑ית ḡofrˈîṯ גָּפְרִית sulphur
וְ wᵊ וְ and
הָיְתָ֣ה hāyᵊṯˈā היה be
אַרְצָ֔הּ ʔarṣˈāh אֶרֶץ earth
לְ lᵊ לְ to
זֶ֖פֶת zˌefeṯ זֶפֶת pitch
בֹּעֵרָֽה׃ bōʕērˈā בער burn
34:9. et convertentur torrentes eius in picem et humus eius in sulphur et erit terra eius in picem ardentem
And the streams thereof shall be turned into pitch, and the ground thereof into brimstone: and the land thereof shall become burning pitch.
34:9. And its torrents will be turned into tar, and its soil into sulfur. And its land will become burning tar.
34:9. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Изображая будущее запустение Идумеи, пророк воспользовался теми велениями, какие в то время иудеи имели об этой стране. Именно из кн. Бытия они знали о судьбе, некогда постигшей страну, соседнюю с Идумеей (Быт гл. 19-я), о погибели Содома, Гоморры и др. городов долины, расположенной к югу от Мертвого моря. Иудеи знали, что Идумея - также богата загасшими вулканами, и пророк здесь вполне понятно говорит своим соотечественникам, что эти вулканы со временем снова откроются и лавою своею затопят всю страну, причем эта лава, с серным запахом, будет проникать по руслам рек идумейских. Понятно, что в такой удушливой атмосфере никто не захочет и жить, и разве только некоторые пустынные птицы, да ежи будут находить там убежище.

Пеликан - собственно птица водяная; поэтому здесь лучше понимать слово kaat как выражение означающее сову. [В Славянском переводе с 70-и - много птицы и ежеве... Прим. ред. ]

Еж - обычный обитатель пустынь;

Филины и вороны - также.

Вервь разорения. Желая показать, что Идумее ни за что не избежать своей печальной судьбы, пророк говорит, что по ней будет протянута веревка или бечевка, какою строители обыкновенно пользовались при постройке новых зданий и при разрушении целого ряда домов в городах. Ничто, следов., в Идумее не спасется от разрушения и истребления.

Господь точно обозначит все пределы страны, на которую должно простереться опустошение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 10 It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. 11 But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. 12 They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing. 13 And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be a habitation of dragons, and a court for owls. 14 The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest. 15 There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate. 16 Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. 17 And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein.
This prophecy looks very black, but surely it looks so further than upon Edom and Bozrah. 1. It describes the melancholy changes that are often made by the divine Providence, in countries, cities, palaces, and families. Places that have flourished and been much frequented strangely go to decay. We know not where to find the places where many great towns, celebrated in history, once stood. Fruitful countries, in process of time, are turned into barrenness, and pompous populous cities into ruinous heaps. Old decayed castles look frightful, and their ruins are almost as much dreaded as ever their garrisons were. 2. It describes the destroying judgments which are the effects of God's wrath and the just punishment of those that are enemies to his people, which God will inflict when the year of the redeemed has come, and the year of recompences for the controversy of Zion. Those that aim to ruin the church can never do that, but will infallibly ruin themselves. 3. It describes the final desolation of this wicked world, which is reserved unto fire at the day of judgment, 2 Pet. iii. 7. The earth itself, when it, and all the works that are therein, shall be burnt up, will (for aught I know) be turned into a hell to all those that set their affections on earthly things. However, this prophecy shows us what will be the lot of the generation of God's curse.
I. The country shall become like the lake of Sodom, v. 9, 10. The streams thereof, that both watered the land and pleased and refreshed the inhabitants, shall now be turned into pitch, shall be congealed, shall look black, and shall move slowly, or not at all. Their floods to lazy streams of pitch shall turn; so Sir R. Blackmore. The dust thereof shall be turned into brimstone; so combustible has sin made their land that it shall take fire at the first spark of God's wrath struck upon it; and, when it has taken fire, it shall become burning pitch; the fire shall be universal, not a house, or town, on fire, but a whole country; and it shall not be in the power of any to suppress or extinguish it. It shall burn continually, burn perpetually, and shall not be quenched night nor day. The torment of those in hell, or that have a hell within them in their own consciences, is without interruption; the smoke of this fire goes up for ever. As long as there are provoking sinners on earth, from one generation to another, an increase of sinful men, to augment the fierce anger of the Lord (Num. xxxii. 14), there will be a righteous God in heaven to punish them for it. And as long as a people keep up a succession of sinners God will have a succession of plagues for them; nor will any that fall under the wrath of God be ever able to recover themselves. It will be found, how light soever men make of it, that it is a fearful thing to fall into the hands of the living God. If the land be doomed to destruction, none shall pass through it, but travellers will choose rather to go a great way about than come within the smell of it.
II. The cities shall become like old decayed houses, which, being deserted by the owners, look very frightful, being commonly possessed by beasts of prey or birds of ill omen. See how dismally the palaces of the enemy look; the description is peculiarly elegant and fine. 1. God shall mark them for ruin and destruction. He shall stretch out upon Bozrah the line of confusion with the stones or plummets of emptiness, v. 11. This intimates the equity of the sentence passed upon it; it is given according to the rules of justice and the exact agreeableness of the execution with the sentence; the destruction is not wrought at random, but by line and level. The confusion and emptiness that shall overspread the face of the whole country shall be like that of the whole earth when it was Tohu and Bohu (the very words here used)--without form and void. Gen. i. 2. Sin will soon turn a paradise into a chaos, and sully the beauty of the whole creation. When there is confusion there will soon be emptiness; but both are appointed by the governor of the world, and in exact proportions. 2. Their great men shall be all cut off, and none of them shall dare to appear (v. 12): They shall call the nobles of the kingdom to take care of the arduous affairs which lie before them, but none shall be there to take this ruin under their hand, and all her princes, having the sad tidings brought them, shall be nothing, shall be at their wits' end, and not be able to stand them in stead, to shelter them from destruction.
III. Even the houses of state, and those of strength, shall become as wildernesses (v. 13); not only grass shall grow, but thorns shall come up, in her palaces, nettles and brambles in the fortresses thereof, and there shall be none to cut them up or tread them down. We sometimes see ruined buildings thus overgrown with rubbish. It intimates that the place shall not only be uninhabited and unfrequented where a full court used to be kept, but that it shall be under the curse of God; for thorns and thistles were the production of the curse, Gen. iii. 18.
IV. They shall become the residence and rendezvous of fearful frightful beasts and birds, which usually frequent such melancholy places, because there they may be undisturbed, and, when they are frightened thither, they help to frighten men thence. This circumstance of the desolation, being apt to strike a horror upon the mind, is much enlarged upon here, v. 11. The cormorant shall possess it, or the pelican, which affects to be solitary (Ps. cii. 6); and the bittern, which makes a hideous noise, the owl, a melancholy bird, the raven, a bird of prey, invited by the dead carcases, shall dwell there (with all the ill-boding monsters of the air, Sir R. B.), all the unclean birds, which were not for the service of man, v. 13. It shall be a habitation for dragons, which are poisonous and hurtful.
And in their lofty rooms of state,
Where cringing sycophants did wait,
Dragons shall hiss and hungry wolves shall howl;
In courts before by mighty lords possess'd
The serpent shall erect his speckled crest,
Or fold his circling spires to rest.
SIR R. BLACKMORE.
That which was a court for princes shall now be a court for owls or ostriches, v. 14. The wild beasts of the desert, the dry and sandy country, shall meet, as it were by appointment, with the wild beasts of the island, the wet marshy country, and shall regale themselves with such a perfect desolation as they shall find there.
Leopards, and all the rav'ning brotherhoods
That range the plains, or lurk in woods,
Each other shall invite to come,
And make this wilder place their home.
Fierce beasts of every frightful shape and size
Shall settle here their bloody colonies.
SIR R. BLACKMORE.
The satyr shall cry to his fellow to go with him to this desert place, or, being there, they shall please themselves that they have found such an agreeable habitation. There shall the screech-owl rest, a night-bird and an ominous one. The great owl shall there make her nest (v. 15) and lay and hatch; the breed of them shall be kept up to provide heirs for this desolate place. The vultures which feast on carcases, shall be gathered there, every one with his mate. Now observe, 1. How the places which men have deserted, and keep at a distance from, are proper receptacles for other animals, which the providence of God takes care of, and will not neglect. 2. Whom those resemble that are morose, unsociable, and unconversable, and affect a melancholy retirement; they are like these solitary creatures that take delight in desolations. 3. What a dismal change sin makes; it turns a fruitful land into barrenness, a frequented city into a wilderness.
V. Here is an assurance given of the full accomplishment of this prediction, even to the most minute circumstance of it (v. 16, 17): "Seek you out of the book of the Lord and read. When this destruction comes compare the event with the prediction, and you will find it to answer exactly." Note, The book of the prophets is the book of the Lord, and we ought to consult it and converse with it as of divine origin and authority. We must not only read it, but see out of it, search into it, turn first to one text and then to another and compare them together. Abundance of useful knowledge might thus be extracted, by a diligent search, out of the scriptures, which cannot be got by a superficial reading of them. When you have read the prediction out of the book of the Lord then observe, 1. That according to what you have read so you see; not one of these shall fail, either beast or fowl: and, it being foretold that they shall possess it from generation to generation, in order to that, that the species may be propagated, none shall want her mate; these marks of desolation shall be fruitful, and multiply, and replenish the land. 2. That God's mouth having commanded this direful muster his Spirit shall gather them, as the creatures by instinct were gathered to Adam to be named and to Noah to be housed. What God's word has appointed his Spirit will effect and bring about, for no word of God shall fall to the ground. The word of God's promise shall in like manner be accomplished by the operations of the Spirit. 3. That there is an exact order and proportion observed in the accomplishment of this threatening: He has cast the lot for these birds and beasts, so that each one shall know his place as readily as if it were marked by line. See the like, Joel ii. 7, 8, They shall not break their ranks, neither shall one thrust another. The soothsayers among the heathen foretold events by the flight of birds, as if the fate of men depended on them. But here we find that the flight of birds is under the direction of the God of Israel: he has cast the lot for them. 4. That the desolation shall be perpetual: They shall possess it for ever. God's Jerusalem may be laid in ruins; but Jerusalem of old recovered itself out of its ruins, till it gave place to the gospel Jerusalem, which may be brought low, but shall be rebuilt, and shall continue till it give place to the heavenly Jerusalem. But the enemies of the church shall be for ever desolate, shall be punished with an everlasting destruction.
Albert Barnes: Notes on the Bible - 1834
34:9: And the streams thereof - The idea here is, that there would be as great and awful a destruction as if the streams everywhere should become pitch or resin, which would be set on fire, and which would fill the land with flame. This image is very striking, as we may see by supposing the rivers and streams in any land to flow not with water, but with heated pitch, turpentine, or tar, and that this was all suddenly kindled into a flame. It cannot be supposed that this is to be taken literally. The image is evidently taken from the destruction of Sodom and Gamorrah (Gen 19:25-28), an image which is more fully used in reference to the same subject in Jer 49:17-18 : 'And Edom shall be a desolation;... as in the overthrow of Sodom and Gomorrah, and the neighbor cities thereof, saith the Lord, no man shall abide there, neither shall a son of man dwell in it.'
And the dust thereof into brimstone - The ruin shall be as entire as if all the soil were turned into brimstone, which should be ignited and left burning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:9: Gen 19:28; Deu 29:23; Job 18:15; Psa 11:6; Luk 17:29; Jde 1:7; Rev 19:20; Rev 21:8
Geneva 1599
34:9 And its streams shall be turned into pitch, and its dust into (i) brimstone, and its land shall become burning pitch.
(i) He alludes to the destruction of Sodom and Gomorrah, (Gen 19:24).
John Gill
34:9 And the streams thereof shall be turned into pitch,.... The Septuagint render it, "the valleys"; the word signifying both rivers and valleys, most render it rivers or streams. The Targum is express,
"the rivers of Rome shall be turned into pitch;''
by which may be meant the maritime places belonging to the Romish jurisdiction, the same on which the third vial will be poured, by which the rivers and fountains of waters will become blood; and which refers to this very time, when blood shall be given to the whore of Rome to drink, Rev_ 16:4. The allusion, in this and some following clauses, is to the destruction of Sodom and Gomorrah; see Jer 49:17,
and the dust thereof into brimstone; and so easily take fire:
and the land thereof shall become burning pitch: plainly pointing to the destruction of Rome by fire, Rev_ 17:16.
John Wesley
34:9 The land - Idumea shall be dealt with, as Sodom and Gomorrah were.
Robert Jamieson, A. R. Fausset and David Brown
34:9 Images from the overthrow of Sodom and Gomorrah (Gen 19:24-28; so Deut 29:23; Jer 49:17-18).
34:1034:10: ՚ի տուէ եւ ՚ի գիշերի. եւ մի՛ շիջցի յաւիտեանս ժամանակաց։ Եւ բարձրասցի ծուխ նորա ՚ի վեր, եւ աւերեսցի յազգս ազգաց. եւ ՚ի բազում ժամանակս աւերեսցի, եւ ո՛չ ոք իցէ որ անցանիցէ ընդ նա[9967]։ [9967] Ոմանք. Եւ աւերեսցէ ազգս ազգաց նոցա։
10 նրա հողը, ինչպէս ձիւթ, զօր ու գիշեր պիտի վառուի եւ յաւիտենապէս չի հանգչելու: Նրա ծուխը վեր պիտի բարձրանայ, եւ նա սերնդից սերունդ պիտի աւերուի, շատ ու շատ ժամանակներ պիտի աւերուի, եւ չի լինելու ոչ ոք, որ անցնի այնտեղով:
10 Գիշեր ու ցորեկ պիտի չմարի. Անոր ծուխը յաւիտեան պիտի ելլէ Եւ դարէ դար աւերակ պիտի մնայ։Յաւիտեանս յաւիտենից անկէ անցնող պիտի չըլլայ։
ի տուէ եւ [497]ի գիշերի, եւ մի՛ շիջցի յաւիտեանս ժամանակաց. եւ`` բարձրասցի ծուխ նորա ի վեր, [498]եւ աւերեսցի յազգս ազգաց. եւ ի բազում ժամանակս աւերեսցի, եւ`` ոչ ոք իցէ որ անցանիցէ ընդ նա:

34:10: ՚ի տուէ եւ ՚ի գիշերի. եւ մի՛ շիջցի յաւիտեանս ժամանակաց։ Եւ բարձրասցի ծուխ նորա ՚ի վեր, եւ աւերեսցի յազգս ազգաց. եւ ՚ի բազում ժամանակս աւերեսցի, եւ ո՛չ ոք իցէ որ անցանիցէ ընդ նա[9967]։
[9967] Ոմանք. Եւ աւերեսցէ ազգս ազգաց նոցա։
10 նրա հողը, ինչպէս ձիւթ, զօր ու գիշեր պիտի վառուի եւ յաւիտենապէս չի հանգչելու: Նրա ծուխը վեր պիտի բարձրանայ, եւ նա սերնդից սերունդ պիտի աւերուի, շատ ու շատ ժամանակներ պիտի աւերուի, եւ չի լինելու ոչ ոք, որ անցնի այնտեղով:
10 Գիշեր ու ցորեկ պիտի չմարի. Անոր ծուխը յաւիտեան պիտի ելլէ Եւ դարէ դար աւերակ պիտի մնայ։Յաւիտեանս յաւիտենից անկէ անցնող պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1034:10 не будет гаснуть ни днем, ни ночью; вечно будет восходить дым ее; будет от рода в род оставаться опустелою; во веки веков никто не пройдет по ней;
34:10 νυκτὸς νυξ night καὶ και and; even ἡμέρας ημερα day καὶ και and; even οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ὁ ο the καπνὸς καπνος smoke αὐτῆς αυτος he; him ἄνω ανω.1 upward; above εἰς εις into; for γενεὰς γενεα generation ἐρημωθήσεται ερημοω desolate; desert καὶ και and; even εἰς εις into; for χρόνον χρονος time; while πολύν πολυς much; many
34:10 לַ֤יְלָה lˈaylā לַיְלָה night וְ wᵊ וְ and יֹומָם֙ yômˌām יֹומָם by day לֹ֣א lˈō לֹא not תִכְבֶּ֔ה ṯiḵbˈeh כבה go out לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend עֲשָׁנָ֑הּ ʕᵃšānˈāh עָשָׁן smoke מִ mi מִן from דֹּ֤ור ddˈôr דֹּור generation לָ lā לְ to דֹור֙ ḏôr דֹּור generation תֶּחֱרָ֔ב teḥᵉrˈāv חרב be dry לְ lᵊ לְ to נֵ֣צַח nˈēṣaḥ נֵצַח glory נְצָחִ֔ים nᵊṣāḥˈîm נֵצַח glory אֵ֥ין ʔˌên אַיִן [NEG] עֹבֵ֖ר ʕōvˌēr עבר pass בָּֽהּ׃ bˈāh בְּ in
34:10. nocte et die non extinguetur in sempiternum ascendet fumus eius a generatione in generationem desolabitur in saeculum saeculorum non erit transiens per eamNight and day it shall not be quenched, the smoke thereof shall go up for ever: from generation to generation it shall lie waste, none shall pass through it for ever and ever.
10. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.
34:10. Night and day, it will not be extinguished; its smoke will rise up without ceasing. From generation to generation it will remain desolate. No one will pass through it, forever and ever.
34:10. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.
It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever:

34:10 не будет гаснуть ни днем, ни ночью; вечно будет восходить дым ее; будет от рода в род оставаться опустелою; во веки веков никто не пройдет по ней;
34:10
νυκτὸς νυξ night
καὶ και and; even
ἡμέρας ημερα day
καὶ και and; even
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
ο the
καπνὸς καπνος smoke
αὐτῆς αυτος he; him
ἄνω ανω.1 upward; above
εἰς εις into; for
γενεὰς γενεα generation
ἐρημωθήσεται ερημοω desolate; desert
καὶ και and; even
εἰς εις into; for
χρόνον χρονος time; while
πολύν πολυς much; many
34:10
לַ֤יְלָה lˈaylā לַיְלָה night
וְ wᵊ וְ and
יֹומָם֙ yômˌām יֹומָם by day
לֹ֣א lˈō לֹא not
תִכְבֶּ֔ה ṯiḵbˈeh כבה go out
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
עֲשָׁנָ֑הּ ʕᵃšānˈāh עָשָׁן smoke
מִ mi מִן from
דֹּ֤ור ddˈôr דֹּור generation
לָ לְ to
דֹור֙ ḏôr דֹּור generation
תֶּחֱרָ֔ב teḥᵉrˈāv חרב be dry
לְ lᵊ לְ to
נֵ֣צַח nˈēṣaḥ נֵצַח glory
נְצָחִ֔ים nᵊṣāḥˈîm נֵצַח glory
אֵ֥ין ʔˌên אַיִן [NEG]
עֹבֵ֖ר ʕōvˌēr עבר pass
בָּֽהּ׃ bˈāh בְּ in
34:10. nocte et die non extinguetur in sempiternum ascendet fumus eius a generatione in generationem desolabitur in saeculum saeculorum non erit transiens per eam
Night and day it shall not be quenched, the smoke thereof shall go up for ever: from generation to generation it shall lie waste, none shall pass through it for ever and ever.
34:10. Night and day, it will not be extinguished; its smoke will rise up without ceasing. From generation to generation it will remain desolate. No one will pass through it, forever and ever.
34:10. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.
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jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:10: It shall not be quenched night nor day - That is, the burning brimstone and pitch Isa 34:9, the emblem of perpetual and entire desolation, shall not be extinguished.
The smoke thereof shall go up for ever - Every river and rivulet is Supposed to be heated pitch, and every particle of dust sulphur, and a 1 on fire, sending up from an extended region dense columns of smoke to heaven. No idea of ruin could be more sublime; no idea of the vengeance of God more terrible. This image has been copied by John to describe the future woes of the wicked Rev 14:11, and of mystical Babylon Rev 18:9, Rev 18:18; Rev 19:2-3.
From generation to generation it shall lie waste - Full confirmation of this may be seen in the travels of Seetsen, of Burckhardt, of Volney, of Irby, and Mangles, extracts of which have been collected and arranged by Keith (Evidences of Prophecy, pp. 135-168). Thus Volney says, 'From the reports of the Arabs as of Bakir, and the inhabitants of Gaza, who frequently go to Maan and Karak, on the road of the pilgrims, there are to the southeast of the lake Asphaltites (Dead Sea), within three days' journey, upward of thirty ruined towns, absolutely deserted. Several of them have large edifices, with columns that may have belonged to the ancient temples, or at least to Greek churches. The Arabs sometimes make use of them to fold cattle in; but, in general, avoid them on account of the enormous scorpions with which they swarm.' (Volney's Travels, vol. ii. pp. 344-346.) It is remarkable that an infidel, as Volney was, should in this, as in numerous other instances, have given a minute confirmation of the ancient prophecies.
Seetsen says (Travels, p. 46), that he was told, that, 'at the distance of two days and a half from Hebron he would final considerable ruins of the ancient city of Abde, and that for all the rest of the journey be would see no place of habitation; he would meet only with a few tribes of wandering Arabs.' Burckhardt has given the following description on of the eastern boundary of Edom, and of the adjoining part of Arabia Petrea: 'It might with truth be called Petrea, not only on account of its rocky mountains, but also of the elevated plain already described (that is, Shera (Seir), the territory of the Edomites, Travels, pp. 410, 435), 'which is so much covered with stones, especially flints, that it may with great propriety be called a stony desert, although susceptible of culture; in many places it is grown over with wild herbs, and must once have been thickly inhabited, for the traces of many towns and villages are met with on both sides of the Hadj road between Maan and Akaba, as well as between Mean and the plains of Houran, in which direction also are many springs.
At present all this country is a desert, and Maan is the only inhabited place in it.' (Burckhardt's Travels, p. 436.) Of the remains of ancient cities still exposed to view in different places throughout Idumea, Burckhardt describes the ruins of a large town, of which nothing remains but broken walls anti heaps of stones; the ruins of several villages in its vicinity (p. 418); the ruins of an ancient city, consisting of large heaps of hewn blocks of siliceous stone; and the extensive ruins of Arindela, an ancient town of Palestina Terria (p. 441). 'The following ruined places are situated in Djebal Shera (Mount Seir), to the south and southwest of Wady Musa - Kalaat Beni Madha, Djerba, Basta, Eyl, Ferdakh, Anyk, Bir el Beytar, Shemakh, and Syk' (p. 444). Burckhardt also gives a most interesting description of the ruins of the ancient Petra which he discovered, the ancient capital of Edom, but which is too long to be transcribed here (see his Travels, pp. 422-432; compare the note at Isa 16:1).
None shall pass through it foRev_er and ever - That is, it shall not be a country through which caravans shall pass; there shrill be no roads, and it shall not be deemed safe to travel through it. It will be recollected that the original source of all their calamities, and the cause of all the judgments that came upon them, was the fact that they would not let the children of Israel pass peaceably through their land on their way to Canaan (see the Introduction to the chapter). As a punishment for this, God now says that their land shall not be passed through; it shall not be a thoroughfare; there shall be no travelers in it. God usually directs his punishment of individuals and of nations in the line of their offences, and thus his judgments become commonly a recompence in kind. Thus in Sa2 22:26-27, it is said:
With the merciful, thou wilt show thyself merciful;
And with the upright man thou wilt show thyself upright.
With the pure thou wilt show thyself pure;
And with the froward thou wilt show thyself unsavory.
In accordance with this prediction that no one should pass through Edom, Volney (Travels, vol. ii. p. 344) says, 'The country has not been visited by any traveler, but it well merits Such an attention.' Thus Burckhardt (Travels, p. 421) says, after he had entered, on the northeast, the territories of the Edomites, that he 'was without protection in the midst of a desert where no traveler had ever before been seen. It was then,' he adds, 'that for the first time he had ever felt fear during his travels in the desert, and his route thither was the most dangerous he had ever traveled' (p. 400). 'Seetsen, on a piece of paper pasted against the wall, notified his having penetrated the country in a direct line between the Dead Sea and Mount Sinai (through Idumea), a route never before accomplished.' (Burckhardt's Syria, p. 553.) Burckhardt had determined to attempt to pass the same way as being the shortest way to Jerusalem; but he was repeatedly told it was impossible; and the difficulty of the journey is illustrated in the Travels of Captains Irby and Mangles. They offered five hundred piastres to an Arab tribe if they would conduct them to Wady Musa, but nothing would induce them to consent. 'They said they would not go if we would give them five thousand piastres, observing that money was of no use to a man if he lost his life' (p. 349). So strikingly has this prediction been fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:10: shall not: Isa 1:31, Isa 66:24; Jer 7:20; Eze 20:47, Eze 20:48; Mar 9:43-48
the smoke: Rev 14:10, Rev 14:11, Rev 18:18, Rev 19:3
from: Isa 13:20; Eze 29:11; Mal 1:3, Mal 1:4
John Gill
34:10 It shall not be quenched night nor day,.... It will be long burning, and shall not be extinguished until it is utterly consumed. The burning of Rome will continue long, especially the smoke of it; the kings of the earth, and others, are represented as standing and looking at it, and lamenting for it, Rev_ 18:9,
the smoke thereof shall go up for ever; this very phrase is what will be used by the saints in their "allelujahs", at the burning of Rome, Rev_ 19:3 with which compare Rev_ 14:11,
from generation to generation it shall lie waste; the land shall be no more manured and cultivated, nor the city rebuilt; when Babylon is once fallen, it shall never be raised up again, but always remain desolate, Rev_ 18:2,
none shall pass through it for ever and ever; no inhabitant in it, nor traveller through it; it will be so horrible and terrible, as none will care to dwell there, yea, not so much as to travel through it; see Jer 49:18.
John Wesley
34:10 For ever - It shall remain as a spectacle of God's vengeance to all succeeding ages.
Robert Jamieson, A. R. Fausset and David Brown
34:10 It--The burning pitch, &c. (Is 34:9).
smoke . . . for ever-- (Rev_ 14:11; Rev_ 18:18; Rev_ 19:3).
generation to generation-- (Mal 1:4).
none . . . pass through--Edom's original offense was: they would not let Israel pass through their land in peace to Canaan: God recompenses them in kind, no traveller shall pass through Edom. VOLNEY, the infidel, was forced to confirm the truth of this prophecy: "From the reports of the Arabs, southeast of the Dead Sea, within three days' journey are upwards of thirty ruined towns, absolutely deserted."
34:1134:11: Եւ բնակեսցեն ՚ի նմա թռչունք եւ ոզնիք, եւ ցինք եւ ագռաւք. եւ անկցին ՚ի նմա լարաբաժինք աւերակի. եւ յուշկապարիկք բնակեսցեն ՚ի նմա[9968]։ [9968] Ոմանք. Եւ անկցի ՚ի նմա լարաբաժին ագարակի։
11 Այնտեղ բնակութիւն պիտի հաստատեն թռչուններն ու ոզնիները, ցիներն ու ագռաւները, նրա մէջ պիտի ջնջուեն ու աւերակ դառնան չափուած սահմանները, յուշկապարիկները պիտի բնակուեն այնտեղ:
11 Հապա զանիկա հաւալուսներն ու ոզնիները պիտի ժառանգեն։Հոն քաջահաւն ու ագռաւը պիտի բնակին։Անոր վրայ դատարկութեան լարը Եւ ունայնութեան կշիռքը պիտի քաշուի։
[499]Եւ բնակեսցեն ի նմա թռչունք եւ ոզնիք եւ ցինք եւ ագռաւք. եւ անկցին ի նմա լարաբաժինք աւերակի, եւ յուշկապարիկք բնակեսցեն ի նմա:

34:11: Եւ բնակեսցեն ՚ի նմա թռչունք եւ ոզնիք, եւ ցինք եւ ագռաւք. եւ անկցին ՚ի նմա լարաբաժինք աւերակի. եւ յուշկապարիկք բնակեսցեն ՚ի նմա[9968]։
[9968] Ոմանք. Եւ անկցի ՚ի նմա լարաբաժին ագարակի։
11 Այնտեղ բնակութիւն պիտի հաստատեն թռչուններն ու ոզնիները, ցիներն ու ագռաւները, նրա մէջ պիտի ջնջուեն ու աւերակ դառնան չափուած սահմանները, յուշկապարիկները պիտի բնակուեն այնտեղ:
11 Հապա զանիկա հաւալուսներն ու ոզնիները պիտի ժառանգեն։Հոն քաջահաւն ու ագռաւը պիտի բնակին։Անոր վրայ դատարկութեան լարը Եւ ունայնութեան կշիռքը պիտի քաշուի։
zohrab-1805▾ eastern-1994▾ western am▾
34:1134:11 и завладеют ею пеликан и еж; и филин и ворон поселятся в ней; и протянут по ней вервь разорения и отвес уничтожения.
34:11 καὶ και and; even κατοικήσουσιν κατοικεω settle ἐν εν in αὐτῇ αυτος he; him ὄρνεα ορνεον fowl καὶ και and; even ἐχῖνοι εχινος and; even ἴβεις ιβις and; even κόρακες κοραξ raven καὶ και and; even ἐπιβληθήσεται επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὴν αυτος he; him σπαρτίον σπαρτιον lonesome; wilderness καὶ και and; even ὀνοκένταυροι ονοκενταυρος dwell ἐν εν in αὐτῇ αυτος he; him
34:11 וִ wi וְ and ירֵשׁ֨וּהָ֙ yrēšˈûhā ירשׁ trample down קָאַ֣ת qāʔˈaṯ קָאַת owl? וְ wᵊ וְ and קִפֹּ֔וד qippˈôḏ קִפֹּד hedgehog וְ wᵊ וְ and יַנְשֹׁ֥וף yanšˌôf יַנְשֹׁוף owl וְ wᵊ וְ and עֹרֵ֖ב ʕōrˌēv עֹרֵב raven יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell בָ֑הּ vˈāh בְּ in וְ wᵊ וְ and נָטָ֥ה nāṭˌā נטה extend עָלֶ֛יהָ ʕālˈeʸhā עַל upon קַֽו־ qˈaw- קָו line תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness וְ wᵊ וְ and אַבְנֵי־ ʔavnê- אֶבֶן stone בֹֽהוּ׃ vˈōhû בֹּהוּ emptiness
34:11. et possidebunt illam onocrotalus et ericius et ibis et corvus habitabunt in ea et extendetur super eam mensura ut redigatur ad nihilum et perpendiculum in desolationemThe bittern and ericius shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.
11. But the pelican and the porcupine shall possess it; and the owl and the raven shall dwell therein: and he shall stretch over it the line of confusion, and the plummet of emptiness.
34:11. The pelican and the hedgehog will possess it. And the ibis and the raven will live in it. And a measuring line will be extended over it, so that it may be reduced to nothing, and a plumb line, unto desolation.
34:11. But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness.
But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness:

34:11 и завладеют ею пеликан и еж; и филин и ворон поселятся в ней; и протянут по ней вервь разорения и отвес уничтожения.
34:11
καὶ και and; even
κατοικήσουσιν κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
ὄρνεα ορνεον fowl
καὶ και and; even
ἐχῖνοι εχινος and; even
ἴβεις ιβις and; even
κόρακες κοραξ raven
καὶ και and; even
ἐπιβληθήσεται επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
σπαρτίον σπαρτιον lonesome; wilderness
καὶ και and; even
ὀνοκένταυροι ονοκενταυρος dwell
ἐν εν in
αὐτῇ αυτος he; him
34:11
וִ wi וְ and
ירֵשׁ֨וּהָ֙ yrēšˈûhā ירשׁ trample down
קָאַ֣ת qāʔˈaṯ קָאַת owl?
וְ wᵊ וְ and
קִפֹּ֔וד qippˈôḏ קִפֹּד hedgehog
וְ wᵊ וְ and
יַנְשֹׁ֥וף yanšˌôf יַנְשֹׁוף owl
וְ wᵊ וְ and
עֹרֵ֖ב ʕōrˌēv עֹרֵב raven
יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell
בָ֑הּ vˈāh בְּ in
וְ wᵊ וְ and
נָטָ֥ה nāṭˌā נטה extend
עָלֶ֛יהָ ʕālˈeʸhā עַל upon
קַֽו־ qˈaw- קָו line
תֹ֖הוּ ṯˌōhû תֹּהוּ emptiness
וְ wᵊ וְ and
אַבְנֵי־ ʔavnê- אֶבֶן stone
בֹֽהוּ׃ vˈōhû בֹּהוּ emptiness
34:11. et possidebunt illam onocrotalus et ericius et ibis et corvus habitabunt in ea et extendetur super eam mensura ut redigatur ad nihilum et perpendiculum in desolationem
The bittern and ericius shall possess it: and the ibis and the raven shall dwell in it: and a line shall be stretched out upon it, to bring it to nothing, and a plummet, unto desolation.
34:11. The pelican and the hedgehog will possess it. And the ibis and the raven will live in it. And a measuring line will be extended over it, so that it may be reduced to nothing, and a plumb line, unto desolation.
34:11. But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:11: The cormorant - קאת kaath, the pelican, from the root קיא ki, to vomit, because it is said she swallows shell-fish, and when the heat of her stomach has killed the fish, she vomits the shells, takes out the dead fish, and eats them.
The bittern - קפד kippod, the hedge-hog, or porcupine.
The owl - ינשוף yanshoph, the bittern, from נשף nashaph, to blow, because of the blowing noise it makes, almost like the lowing of an ox. My old MS. Bible renders the words thus: - The foule in face like an asse, and the yrchoun, and the snyte (snipe.)
The line of confusion, and the stones of emptiness "The plummet of emptiness over her scorched plains" - The word חריה choreyha, joined to the 12th verse, embarrasses it, and makes it inexplicable. At least I do not know that any one has yet made out the construction, or given any tolerable explication of it. I join it to the 11th verse, and supply a letter or two, which seem to have been lost. Fifteen MSS. five ancient, and two editions, read חוריה choreyha; the first printed edition of 1486, I think nearer to the truth, חור חריה chor choreyha. I read בחרריה becharereyha, or על חרריה al chorereyha; see Jer 17:6. A MS. has חדיה chodiah, and the Syriac reads חדוה chaduah, gaudium, joining it to the two preceding words; which he likewise reads differently, but without improving the sense. However, his authority is clear for dividing the verses as they are here divided. I read שם shem, as a noun. They shall boast, יקראו yikreu; see Pro 20:6.
Albert Barnes: Notes on the Bible - 1834
34:11: But the cormorant - This and the following verses contain a description of the desolations of Edom in language remarkably similar to that employed in the account of the destruction of Babylon Isa 13:20-22; Isa 14:23. The word here translated 'cormorant' (קאת qâ'ath), occurs in this place and in Zep 2:14, where it is rendered 'cormorant,' and in Lev 11:18; Deu 14:17; Psa 102:6, where it is rendered 'pelican.' Bochart supposes it is the ardea stellaris, or bitourn, which frequents watery places in deserts, and makes a horrible noise. The pelican is a sea-fowl, and cannot be intended here. The cormorant or water raven is a large fowl of the pelican kind, which occupies the cliffs by the sea, feeds on fish, and which is extremely voracious, and which is the emblem of a glutton. It is not certain what fowl is intended here, but the word properly denotes a water-fowl, and evidently refers to some bird that inhabits desolate places.
And the bittern shall possess it - For a description of the bittern, see the note at Isa 14:23.
The owl also and the raven - Well known birds that occupy deserts, and old ruins of houses or towns. The image here is that of desolation and ruin; and the sense is, that the land would be reduced to a waste that would not be inhabited by man, but would be given up to wild animals. How well this agrees with Edom, may be seen in the Travels of Burckhardt, Seetsen, and others. In regard to the fact that the cormorant (קאת qâ'ath) should be found there, it may be proper to introduce a remark of Burckhardt, who seems to have had no reference to this prophecy. 'The bird katta,' says he, 'is met with in immense numbers. They fly in such large flocks that the boys often kill two or three of them at a time, merely by throwing a stick among them.' So also in regard to the fact that the owl and the raven shall dwell there, the following statements are made by travelers: Captain Mangles relates thatwhile he and his fellow-travelers were examining the ruins and contemplating the sublime scenery of Petra, 'the screaming of the eagles, hawks, and owls, which were soaring above their heads in considerable numbers, seemingly annoyed at anyone approaching their lonely habitation, added much to the singularity of the scene.' So says Burckhardt: 'The fields of Tafyle (situated in the immediate vicinity of Edom) are frequented by an immense number of crows.'
And he shall stretch out upon it - This is an illusion to the fact that an architect uses a line, which is employed to lay out his work (see the note at Isa 28:17).
The line of confusion - A similar expression occurs in Kg2 21:13 : 'I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab;' that is, I will apply the same measure and rule of destruction to Jerusalem that has been applied to Samaria. So Edom would be marked out for desolation. It was the work which God had laid out, and which he intended to perform.
And the stones of emptiness - Probably the plummet which the architect commonly employed with his line (see the note at Isa 28:17). It is a fact, however, that Edom is at present an extended waste of stones and barren rocks. 'We had before us an immense expanse of dreary country, entirely covered with black flints, with here and there some hilly chain rising from the plain.' (Burckhardt's Travels in Syria, p. 445.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:11: cormorant: or, pelican, Isa 13:20-22, Isa 14:23; Zep 2:14; Rev 18:2, Rev 18:21-23
stretch: Sa2 8:2; Kg2 21:13; Lam 2:8; Mal 1:3, Mal 1:4
Carl Friedrich Keil and Franz Delitzsch
34:11
The land of Edom, in this geographical and also emblematical sense, would become a wilderness; the kingdom of Edom would be for ever destroyed. "And pelican and hedgehog take possession of it, and eared-owl and raven dwell there; and he stretches over it the measure of Tohu and the level of Bohu. Its nobles - there is no longer a monarchy which they elected; and all its princes come to nought." The description of the ruin, which commences in Is 34:11 with a list of animals that frequent marshy and solitary regions, is similar to the one in Is 13:20-22; Is 14:23 (compare Zeph 2:14, which is founded upon this). Isaiah's was the original of all such pictures of ruin which we meet with in the later prophets. The qippōd is the hedgehog, although we find it here in the company of birds (from qâphad, to draw one's self together, to roll up; see Is 14:23). קאת is written here with a double kametz, as well as in Zeph 2:14, according to codd. and Kimchi, W.B. (Targ. qâth, elsewhere qâq; Saad. and Abulwalid, qûq: see at Ps 102:7). According to well-established tradition, it is the long-necked pelican, which lives upon fish (the name is derived either from קוא, to vomit, or, as the construct is קאת, from a word קאה, formed in imitation of the animal's cry). Yanshūph is rendered by the Targum qı̄ppōphı̄n (Syr. kafûfo), i.e., eared-owls, which are frequently mentioned in the Talmud as birds of ill omen (Rashi, or Berachoth 57b, chouette). As the parallel to qâv, we have אבני (stones) here instead of משׁקלת, the level, in Is 28:17. It is used in the same sense, however - namely, to signify the weight used in the plumb or level, which is suspended by a line. The level and the measure are commonly employed for the purpose of building up; but here Jehovah is represented as using these fore the purpose of pulling down (a figure met with even before the time of Isaiah: vid., Amos 7:7-9, cf., 4Kings 21:13; Lam 2:8), inasmuch as He carries out this negative reverse of building with the same rigorous exactness as that with which a builder carries out his well-considered plan, and throws Edom back into a state of desolation and desert, resembling the disordered and shapeless chaos of creation (compare Jer 4:23, where tōhū vâbhōhū represents, as it does here, the state into which a land is reduced by fire). תהוּ has no dagesh lene; and this is one of the three passages in which the opening mute is without a dagesh, although the word not only follows, but is closely connected with, one which has a soft consonant as its final letter (the others are Ps 68:18 and Ezek 23:42). Thus the primeval kingdom with its early monarchy, which is long preceded that of Israel, is brought to an end (Gen 36:31). חריה stands at the head as a kind of protasis. Edom was an elective monarchy; the hereditary nobility electing the new king. But this would be done no more. The electoral princes of Edom would come to nothing. Not a trace would be left of all that had built up the glory of Edom.
Geneva 1599
34:11 But the cormorant (k) and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of (l) confusion, and the stones of emptiness.
(k) Read (Is 13:21; Zeph 2:14).
(l) In vain will any man go about to build it again.
John Gill
34:11 But the cormorant and the bittern shall possess it,.... The word for "cormorant" is rendered a "pelican", in Ps 102:6 they were both unclean fowls according to the law, of which see Lev 11:17 and See Gill on Is 14:23,
the owl also and the raven shall dwell in it; which were likewise unclean creatures; and these, with the former, and other creatures after mentioned, delight to dwell in desolate and ruinous places; and so Babylon or Rome being destroyed, will become a cage of every unclean and hateful bird, Rev_ 18:2,
and he shall stretch out upon it the line of confusion and the stones of emptiness; "he", that is, God, as Kimchi interprets it; the allusion is to builders, that make use of the line and plummet, as to build, so to pull down, that they may know what is to be pulled down, and how far they are to go; see 4Kings 21:13 and hereby it is signified, that as the destruction should be entire, nothing should be left but confusion and emptiness; and all should become "tohu" and "bohu", which are the words used here; and are the same that are used to express the confused chaos, the unformed and empty earth, Gen 1:2 so likewise that it should be by line and level, by rule and measure; or according to the rules of justice and equity.
John Wesley
34:11 Dwell - It shall be entirely possessed by those creatures which delight in deserts and waste places. Stretch - He shall use the line, or the stone or plummet joined to it, not to build them, but to mark them out to destruction, as workmen commonly use them to mark what they are to pull down.
Robert Jamieson, A. R. Fausset and David Brown
34:11 cormorant--The Hebrew is rendered, in Ps 102:6, "pelican," which is a seafowl, and cannot be meant here: some waterfowl (katta, according to BURCKHARDT) that tenants desert places is intended.
bittern--rather, "the hedgehog," or "porcupine" [GESENIUS] (Is 14:23).
owl--from its being enumerated among water birds in Lev 11:17; Deut 14:16. MAURER thinks rather the heron or crane is meant; from a Hebrew root, "to blow," as it utters a sound like the blowing of a horn (Rev_ 18:2).
confusion--devastation.
line . . . stones--metaphor from an architect with line and plummet-stone (see on Is 18:2; Is 28:17); God will render to it the exact measure of justice without mercy (Jas 2:13; 4Kings 21:13; Lam 2:8; Amos 7:7-8).
emptiness--desolation. Edom is now a waste of "stones."
34:1234:12: Եւ եղիցին իշխանք նորա իբրեւ չեղեալք, եւ թագաւորք նորա եւ մեծամեծք եղիցին ՚ի կորուստ[9969]. [9969] Ոմանք. Իբրեւ զչեղեալք։
12 Նրա իշխանները պիտի դադարեն գոյութիւն ունենալուց, նրա թագաւորներն ու մեծամեծները պիտի կործանուեն:
12 Անոր ազնուականները թագաւորութեան պիտի կանչեն, Բայց հոն մէկը պիտի չգտնուի։Անոր բոլոր իշխանները պիտի ոչնչանան։
Եւ եղիցին իշխանք նորա իբրեւ չեղեալք, եւ թագաւորք նորա եւ մեծամեծք եղիցին ի կորուստ:

34:12: Եւ եղիցին իշխանք նորա իբրեւ չեղեալք, եւ թագաւորք նորա եւ մեծամեծք եղիցին ՚ի կորուստ[9969].
[9969] Ոմանք. Իբրեւ զչեղեալք։
12 Նրա իշխանները պիտի դադարեն գոյութիւն ունենալուց, նրա թագաւորներն ու մեծամեծները պիտի կործանուեն:
12 Անոր ազնուականները թագաւորութեան պիտի կանչեն, Բայց հոն մէկը պիտի չգտնուի։Անոր բոլոր իշխանները պիտի ոչնչանան։
zohrab-1805▾ eastern-1994▾ western am▾
34:1234:12 Никого не останется там из знатных ее, кого можно было бы призвать на царство, и все князья ее будут ничто.
34:12 οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him οὐκ ου not ἔσονται ειμι be οἱ ο the γὰρ γαρ for βασιλεῖς βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῆς αυτος he; him καὶ και and; even οἱ ο the μεγιστᾶνες μεγιστανες magnate αὐτῆς αυτος he; him ἔσονται ειμι be εἰς εις into; for ἀπώλειαν απωλεια destruction; waste
34:12 חֹרֶ֥יהָ ḥōrˌeʸhā חֹר noble one וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] שָׁ֖ם šˌām שָׁם there מְלוּכָ֣ה mᵊlûḵˈā מְלוּכָה kingship יִקְרָ֑אוּ yiqrˈāʔû קרא call וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שָׂרֶ֖יהָ śārˌeʸhā שַׂר chief יִ֥הְיוּ yˌihyû היה be אָֽפֶס׃ ʔˈāfes אֶפֶס end
34:12. nobiles eius non erunt ibi regem potius invocabunt et omnes principes eius erunt in nihilumThe nobles thereof shall not be there: they shall call rather upon the king, and all the princes thereof shall be nothing.
12. They shall call the nobles thereof to the kingdom, but none shall be there; and all her princes shall be nothing.
34:12. Its nobles will not be in that place. Instead, they will call upon the king, and all its leaders will be as nothing.
34:12. They shall call the nobles thereof to the kingdom, but none [shall be] there, and all her princes shall be nothing.
They shall call the nobles thereof to the kingdom, but none [shall be] there, and all her princes shall be nothing:

34:12 Никого не останется там из знатных ее, кого можно было бы призвать на царство, и все князья ее будут ничто.
34:12
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῆς αυτος he; him
οὐκ ου not
ἔσονται ειμι be
οἱ ο the
γὰρ γαρ for
βασιλεῖς βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῆς αυτος he; him
καὶ και and; even
οἱ ο the
μεγιστᾶνες μεγιστανες magnate
αὐτῆς αυτος he; him
ἔσονται ειμι be
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
34:12
חֹרֶ֥יהָ ḥōrˌeʸhā חֹר noble one
וְ wᵊ וְ and
אֵֽין־ ʔˈên- אַיִן [NEG]
שָׁ֖ם šˌām שָׁם there
מְלוּכָ֣ה mᵊlûḵˈā מְלוּכָה kingship
יִקְרָ֑אוּ yiqrˈāʔû קרא call
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שָׂרֶ֖יהָ śārˌeʸhā שַׂר chief
יִ֥הְיוּ yˌihyû היה be
אָֽפֶס׃ ʔˈāfes אֶפֶס end
34:12. nobiles eius non erunt ibi regem potius invocabunt et omnes principes eius erunt in nihilum
The nobles thereof shall not be there: they shall call rather upon the king, and all the princes thereof shall be nothing.
34:12. Its nobles will not be in that place. Instead, they will call upon the king, and all its leaders will be as nothing.
34:12. They shall call the nobles thereof to the kingdom, but none [shall be] there, and all her princes shall be nothing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: Не останется в Идумее аристократов, настоящих потомков Исава, из среды которых выбирались в Идумее цари.

Царская власть там не была наследственной, - а оставшиеся в ней другие аристократы потеряют всякое значение (будут ничто). Естественно, что и лишенные хозяев дворцы идумейские зарастут сорными травами и в их развалинах будут жить только нечистые птицы да звери. Кроме того, здесь поселятся и нечистые духи.

Шакалы, страусы, звери, дикие кошки, лешие - обо всем этом пророк говорил в своей речи о разрушении Вавилона (см. 13:21, 22).

Ночное привидение - c евр. lilith. Древние толкователи видели здесь намек на верование иудеев в женщину-демона, которая ночью высасывает кровь у людей, новые же переводят это слово, происходящее от слова lail - ночь, просто выражением: ночная, и разумеют здесь ночную птицу, т. е. филина.

Летучий змей - это такой змей, который откуда-нибудь с высоты, напр., с высокого дерева бросается на свою жертву и с налета жалит ее.

Коршуны любят места пустынные, уединенные и им как нельзя лучше покажется выводить птенцов в развалинах идумейских дворцов.
Albert Barnes: Notes on the Bible - 1834
34:12: They shall call the nobles thereof to the kingdom - A more correct rendering of this would be, 'As to the nobles, they shall call them, but there shall be there no kingdom.' The idea is, that the kingdom would be desolate; there would be no people to rule. Or, there will be no nobles there who shall survive the destruction, and who can undertake the government of the state. The idea is taken from a government or constitution where the monarch is chosen from the ranks of the nobility. Idumea was formerly governed, as we have seen (see the Introduction to the chapter), by dukes or princes; and it is probable that when it became a monarchy it was a part of the constitution that the sovereign should be chosen from their ranks. The idea here is, that none would be left who could be called to the throne; or if any were left, they would be unwilling to undertake the government of a country where all was disorder and confusion.
And all her princes shall be nothing - Long since Idumea has ceased to be a kingdom, and there are neither nobles nor princes there, nor are there any remains of an organized and independent government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:12: call: Isa 3:6-8; Ecc 10:16, Ecc 10:17
nothing: Isa 41:24; Co1 8:4, Co1 13:2; Co2 12:11
Geneva 1599
34:12 (m) They shall call her nobles to the kingdom, but none [shall be] there, and all her princes shall be nothing.
(m) Meaning, here will be neither order nor policy nor state of commonwealth.
John Gill
34:12 They shall call the nobles thereof to the kingdom, but none shall be there,.... They shall call them to take upon them the kingdom and government, and there shall be none to do it, or that will care to do it; or rather there will be no kingdom to take unto them. The words may be rendered either, "as for the nobles thereof, not there a kingdom shall they be called" (p); or, "the nobles shall call"; or, "they shall call the nobles", and "there shall be no kingdom" (q); the kingdom of the beast, as it is called, Rev_ 16:10 shall be no more; and though the cardinals, who are like to nobles, may call for it, and expect it, or be called to it, yet to no purpose; this kingdom will not only be full of darkness, but utterly destroyed:
and all her princes shall be nothing; shall come to nothing; the above mentioned cardinals, who are clothed and live like princes, these shall be no more; the same with the merchants of the earth, which like the merchants of Tyre are princes, Rev_ 18:3.
(p) "nobiles ejus, et non ibi regnum vocabuntur", Forerius. (q) "Ingenuos ejus vocabunt, et non erit ibi regnum", Tigurine version.
John Wesley
34:12 None - They shall not find any willing to undertake the government. Nothing - Shall have no courage or strength left in them.
Robert Jamieson, A. R. Fausset and David Brown
34:12 Rather, "As to her nobles, there shall be none there who shall declare a kingdom," that is, a king [MAURER]; or else, "There shall be no one there whom they shall call to the kingdom" [ROSENMULLER] (Is 3:6, &c.). Idumea was at first governed by dukes (Gen 36:15); out of them the king wan chosen when the constitution became a monarchy.
34:1334:13: եւ բուսցի՛ ՚ի քաղաքս նորա եւ յամուրս փա՛յտ փշաբեր։ Եւ եղիցի բնակութիւն համբարեաց եւ հանգիստ ջայլամանց[9970]. [9970] Ոմանք. ՚Ի քաղաքս նոցա. եւ ոմանք. եւ յամուրս նորա... բնակութիւն համբարաց, եւ հանգիստ ջայլեմանց։
13 Նրա քաղաքներում եւ ամրոցներում փշաբեր ծառ պիտի բուսնի: Համբարուների բնակատեղի եւ ջայլամների հանգրուան պիտի դառնայ նա,
13 Անոր պալատներուն մէջ փուշեր։Անոր պարիսպներուն վրայ եղիճ ու եկքան պիտի բուսնին. Չագալներու բնակարան, Ջայլամներու գաւիթ պիտի ըլլայ։
Եւ բուսցի ի քաղաքս նորա եւ յամուրս փայտ փշաբեր. եւ եղիցի բնակութիւն համբարեաց եւ հանգիստ ջայլամանց:

34:13: եւ բուսցի՛ ՚ի քաղաքս նորա եւ յամուրս փա՛յտ փշաբեր։ Եւ եղիցի բնակութիւն համբարեաց եւ հանգիստ ջայլամանց[9970].
[9970] Ոմանք. ՚Ի քաղաքս նոցա. եւ ոմանք. եւ յամուրս նորա... բնակութիւն համբարաց, եւ հանգիստ ջայլեմանց։
13 Նրա քաղաքներում եւ ամրոցներում փշաբեր ծառ պիտի բուսնի: Համբարուների բնակատեղի եւ ջայլամների հանգրուան պիտի դառնայ նա,
13 Անոր պալատներուն մէջ փուշեր։Անոր պարիսպներուն վրայ եղիճ ու եկքան պիտի բուսնին. Չագալներու բնակարան, Ջայլամներու գաւիթ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
34:1334:13 И зарастут дворцы ее колючими растениями, крапивою и репейником твердыни ее; и будет она жилищем шакалов, пристанищем страусов.
34:13 καὶ και and; even ἀναφύσει αναφυω into; for τὰς ο the πόλεις πολις city αὐτῶν αυτος he; him ἀκάνθινα ακανθινος thorny ξύλα ξυλον wood; timber καὶ και and; even εἰς εις into; for τὰ ο the ὀχυρώματα οχυρωμα stronghold αὐτῆς αυτος he; him καὶ και and; even ἔσται ειμι be ἔπαυλις επαυλις lodge σειρήνων σειρην and; even αὐλὴ αυλη courtyard; fold στρουθῶν στρουθος sparrow
34:13 וְ wᵊ וְ and עָלְתָ֤ה ʕālᵊṯˈā עלה ascend אַרְמְנֹתֶ֨יהָ֙ ʔarmᵊnōṯˈeʸhā אַרְמֹון dwelling tower סִירִ֔ים sîrˈîm סִירָה hook קִמֹּ֥ושׂ qimmˌôś קִמֹּושׂ weed וָ wā וְ and חֹ֖וחַ ḥˌôₐḥ חֹוחַ thorn בְּ bᵊ בְּ in מִבְצָרֶ֑יהָ mivṣārˈeʸhā מִבְצָר fortification וְ wᵊ וְ and הָיְתָה֙ hāyᵊṯˌā היה be נְוֵ֣ה nᵊwˈē נָוֶה pasture תַנִּ֔ים ṯannˈîm תַּן jackal חָצִ֖יר ḥāṣˌîr חָצִיר grass לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בַּת daughter יַעֲנָֽה׃ yaʕᵃnˈā יַעֲנָה [uncertain]
34:13. et orientur in domibus eius spinae et urticae et paliurus in munitionibus eius et erit cubile draconum et pascua strutionumAnd thorns and nettles shall grow up in its houses, and the thistle in the fortresses thereof: and it shall be the habitation of dragons, and the pasture of ostriches.
13. And thorns shall come up in her palaces, nettles and thistles in the fortresses thereof: and it shall be an habitation of jackals, a court for ostriches.
34:13. And thorns and nettles will rise up in its houses, and the thistle in its fortified places. And it will be the lair of serpents and the pasture of ostriches.
34:13. And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, [and] a court for owls.
And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, [and] a court for owls:

34:13 И зарастут дворцы ее колючими растениями, крапивою и репейником твердыни ее; и будет она жилищем шакалов, пристанищем страусов.
34:13
καὶ και and; even
ἀναφύσει αναφυω into; for
τὰς ο the
πόλεις πολις city
αὐτῶν αυτος he; him
ἀκάνθινα ακανθινος thorny
ξύλα ξυλον wood; timber
καὶ και and; even
εἰς εις into; for
τὰ ο the
ὀχυρώματα οχυρωμα stronghold
αὐτῆς αυτος he; him
καὶ και and; even
ἔσται ειμι be
ἔπαυλις επαυλις lodge
σειρήνων σειρην and; even
αὐλὴ αυλη courtyard; fold
στρουθῶν στρουθος sparrow
34:13
וְ wᵊ וְ and
עָלְתָ֤ה ʕālᵊṯˈā עלה ascend
אַרְמְנֹתֶ֨יהָ֙ ʔarmᵊnōṯˈeʸhā אַרְמֹון dwelling tower
סִירִ֔ים sîrˈîm סִירָה hook
קִמֹּ֥ושׂ qimmˌôś קִמֹּושׂ weed
וָ וְ and
חֹ֖וחַ ḥˌôₐḥ חֹוחַ thorn
בְּ bᵊ בְּ in
מִבְצָרֶ֑יהָ mivṣārˈeʸhā מִבְצָר fortification
וְ wᵊ וְ and
הָיְתָה֙ hāyᵊṯˌā היה be
נְוֵ֣ה nᵊwˈē נָוֶה pasture
תַנִּ֔ים ṯannˈîm תַּן jackal
חָצִ֖יר ḥāṣˌîr חָצִיר grass
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בַּת daughter
יַעֲנָֽה׃ yaʕᵃnˈā יַעֲנָה [uncertain]
34:13. et orientur in domibus eius spinae et urticae et paliurus in munitionibus eius et erit cubile draconum et pascua strutionum
And thorns and nettles shall grow up in its houses, and the thistle in the fortresses thereof: and it shall be the habitation of dragons, and the pasture of ostriches.
34:13. And thorns and nettles will rise up in its houses, and the thistle in its fortified places. And it will be the lair of serpents and the pasture of ostriches.
34:13. And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, [and] a court for owls.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:13: And thorns shall come up in her palaces - ועלו בארמנותיה vealu bearmenotheyha; so read all the ancient versions.
A court for owls - יענה yaanah, the ostrich, from ענה anah, to cry, because of the noise it makes. "They roar, "says Dr. Shaw, "sometimes like a lion - sometimes like a bull. I have often heard them groan as if in the utmost distress."
Albert Barnes: Notes on the Bible - 1834
34:13: And thorns ... - (see the note at Isa 5:6)
It shall be an habitation of dragons - On the meaning of the word 'dragons,' see the note at Isa 13:22.
Court for owls - A place of resort, a residence of owls. The word rendered 'court' (חציר châ tsı̂ yr) means a dwelling-place, a habitation, as well as an enclosure or court. The margin is, 'Daughters of the owl,' or 'ostriches' (see the note at Isa 13:21). 'I would,' says Stephens, when standing amidst the ruins of Petra, the capital of Idumea (see the note at Isa 16:1), and with this passage of Isaiah in his eye, 'I would that the sceptic could stand as I did, among the ruins of this city among the rocks, and there open the sacred book, and read the words of the inspired penman, written when this desolate place was one of the greatest cities in the world. I see the scoff arrested, his cheek pale, his lip quivering, and his heart quaking with fear, as the ancient city cries out to him in a voice loud and powerful as one risen from the dead; though be would not believe Moses and the prophets, he believes the hand-writing of God himself, in the desolation and eternal ruin around him.' (Incidents of Travel in Egypt, etc., vol. ii. p. 76.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:13: thorns: Isa 32:13, Isa 32:14; Hos 9:6; Zep 2:9
an habitation: Isa 13:21, Isa 13:22, Isa 35:7; Jer 9:11, Jer 10:22, Jer 49:33, Jer 50:39, Jer 50:40, Jer 51:37; Mal 1:3; Rev 18:2, Rev 18:20-24
owls: or, ostriches, Heb. daughters of the owl
Carl Friedrich Keil and Franz Delitzsch
34:13
The allusion to the monarchy and the lofty electoral dignity leads the prophet on to the palaces and castles of the land. Starting with these, he carries out the picture of the ruins in Is 34:13-15. "And the palaces of Edom break out into thorns, nettles and thistles in its castles; and it becomes the abode of wild dogs, pasture for ostriches. And martens meet with jackals, and a wood-devil runs upon its fellow; yea, Liiliith dwells there, and finds rest for itself. There the arrow-snake makes its nest, and breeds and lays eggs, and broods in the shadow there; yea, there vultures gather together one to another." The feminine suffixes refer to Edom, as they did in the previous instance, as בּת־אדום or אדום ארץ. On the tannı̄m, tsiyyı̄m, and 'iyyı̄m, see at Is 13:21-22. It is doubtful whether châtsı̄r here corresponds to the Arabic word for an enclosure (= חצר), as Gesenius, Hitzig, and others suppose, as elsewhere to the Arabic for green, a green field, or garden vegetable. We take it in the latter sense, viz., a grassy place, such as was frequented by ostriches, which live upon plants and fruits. The word tsiyyim (steppe animals) we have rendered "martens," as the context requires a particular species of animals to be named. This is the interpretation given by Rashi (in loc.) and Kimchi in Jer 50:39 to the Targum word tamvân. We do not render 'iyyı̄m "wild cats" (chattūilin), but "jackals," after the Arabic. קרא with על we take in the sense of קרה (as in Ex 5:3). Lı̄lı̄th (Syr. and Zab. lelitho), lit., the creature of the night, was a female demon (shēdâh) of the popular mythology; according to the legends, it was a malicious fairy that was especially hurtful to children, like some of the fairies of our own fairy tales. There is life in Edom still; but what a caricature of that which once was there! In the very spot where the princes of Edom used to proclaim the new king, satyrs now invite one another to dance (Is 13:21); and there kings and princes once slept in their palaces and country houses, the lı̄lı̄th, which is most at home in horrible places, finds, as though after a prolonged search, the most convenient and most comfortable resting-place. Demons and serpents are not very far distant from one another. The prophet therefore proceeds in Is 34:15 to the arrow-snake, or springing-snake (Arabic qiffâze, from qâphaz, related to qâphats, Song 2:8, to prepare for springing, or to spring; a different word from qippōd, which has the same root). This builds its nest in the ruins; there it breeds (millēt, to let its eggs slide out) and lays eggs (bâqa‛, to split, i.e., to bring forth); and then it broods in the shade (dâgar is the Targum word in Job 39:14 for chimmēm (ithpael in Lam 1:20 for חמרמר), and is also used in the rabbinical writings for fovere, as Jerome renders it here). The literal sense of the word is probably to keep the eggs together (Targum, Jer 17:11, בּעין מכנּשׁ, lxx συνήγαγεν), since דּגר (syn. חמּר) signifies "to collect." Rashi has therefore explained it in both passages as meaning glousser, to cluck, the noise by which a fowl calls its brood together. The dayyâh is the vulture. These fowls and most gregarious birds of prey also collect together there.
John Gill
34:13 And thorns shall come up in her palaces,.... Where their kings and princes dwelt, and kept their courts, popes and cardinals; here will be the tokens of God's curse, as thorns are, these being the people of his curse, as in Is 34:5,
nettles and brambles in the fortresses thereof; alluding to "Bozrah" which signifies a fortress; referring to the towers and fortifications of the city of Rome, and all other fortified cities within its jurisdiction:
and it shall be a habitation of dragons; literally, as it figuratively had been the seat of the old dragon, the devil, and of the beast to whom the dragon gave his power, seat, and authority; and who, though he looked like a lamb, spoke like a dragon, Rev_ 12:3,
and a court for owls; or, "daughters of the owl"; or "ostriches", as some render it.
Robert Jamieson, A. R. Fausset and David Brown
34:13 dragons--(See on Is 13:21; Is 13:22).
court for owls--rather, "a dwelling for ostriches."
34:1434:14: եւ պատահեսցեն դեւք յուշկապարկաց, եւ տայցեն ձայն միմեանց։ Ա՛նդ հանգիցեն յուշկապարիկք, զի գտին իւրեանց հանգիստ.
14 ուր դեւերն ու յուշկապարիկներն են հանդիպելու եւ միմեանց ձայն տալու: Այնտեղ պիտի հանգրուանեն յուշկապարիկները, որովհետեւ իրենց համար հանգիստ են գտնելու:
14 Վայրենի կատուները բորենիներուն պիտի հանդիպին, Այծամարդերը իրարու ձայն պիտի տան։Յուշկապարիկները հոն պիտի հանգչին Ու հոն իրենց հանգիստ տեղ պիտի գտնեն։
Եւ պատահեսցեն դեւք յուշկապարկաց, եւ տայցեն ձայն միմեանց. անդ հանգիցեն յուշկապարիկք, զի գտին իւրեանց հանգիստ:

34:14: եւ պատահեսցեն դեւք յուշկապարկաց, եւ տայցեն ձայն միմեանց։ Ա՛նդ հանգիցեն յուշկապարիկք, զի գտին իւրեանց հանգիստ.
14 ուր դեւերն ու յուշկապարիկներն են հանդիպելու եւ միմեանց ձայն տալու: Այնտեղ պիտի հանգրուանեն յուշկապարիկները, որովհետեւ իրենց համար հանգիստ են գտնելու:
14 Վայրենի կատուները բորենիներուն պիտի հանդիպին, Այծամարդերը իրարու ձայն պիտի տան։Յուշկապարիկները հոն պիտի հանգչին Ու հոն իրենց հանգիստ տեղ պիտի գտնեն։
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34:1434:14 И звери пустыни будут встречаться с дикими кошками, и лешие будут перекликаться один с другим; там будет отдыхать ночное привидение и находить себе покой.
34:14 καὶ και and; even συναντήσουσιν συνανταω meet with δαιμόνια δαιμονιον demon ὀνοκενταύροις ονοκενταυρος and; even βοήσουσιν βοαω scream; shout ἕτερος ετερος different; alternate πρὸς προς to; toward τὸν ο the ἕτερον ετερος different; alternate ἐκεῖ εκει there ἀναπαύσονται αναπαυω have respite; give relief ὀνοκένταυροι ονοκενταυρος find γὰρ γαρ for αὑτοῖς εαυτου of himself; his own ἀνάπαυσιν αναπαυσις respite; relief
34:14 וּ û וְ and פָגְשׁ֤וּ fāḡᵊšˈû פגשׁ meet צִיִּים֙ ṣiyyîm צִי demon אֶת־ ʔeṯ- אֵת [object marker] אִיִּ֔ים ʔiyyˈîm אִי islander וְ wᵊ וְ and שָׂעִ֖יר śāʕˌîr שָׂעִיר demon עַל־ ʕal- עַל upon רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow יִקְרָ֑א yiqrˈā קרא encounter אַךְ־ ʔaḵ- אַךְ only שָׁם֙ šˌām שָׁם there הִרְגִּ֣יעָה hirgˈîʕā רגע stir לִּילִ֔ית llîlˈîṯ לִילִית night-demon וּ û וְ and מָצְאָ֥ה māṣᵊʔˌā מצא find לָ֖הּ lˌāh לְ to מָנֹֽוחַ׃ mānˈôₐḥ מָנֹוחַ resting place
34:14. et occurrent daemonia onocentauris et pilosus clamabit alter ad alterum ibi cubavit lamia et invenit sibi requiemAnd demons and monsters shall meet, and the hairy ones shall cry out one to another, there hath the lamia lain down, and found rest for herself.
14. And the wild beasts of the desert shall meet with the wolves, and the satyr shall cry to his fellow; yea, the night-monster shall settle there, and shall find her a place of rest.
34:14. And demons and monsters will meet, and the hairy ones will cry out to one another. There, the ogress has lain down and found rest for herself.
34:14. The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.
The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest:

34:14 И звери пустыни будут встречаться с дикими кошками, и лешие будут перекликаться один с другим; там будет отдыхать ночное привидение и находить себе покой.
34:14
καὶ και and; even
συναντήσουσιν συνανταω meet with
δαιμόνια δαιμονιον demon
ὀνοκενταύροις ονοκενταυρος and; even
βοήσουσιν βοαω scream; shout
ἕτερος ετερος different; alternate
πρὸς προς to; toward
τὸν ο the
ἕτερον ετερος different; alternate
ἐκεῖ εκει there
ἀναπαύσονται αναπαυω have respite; give relief
ὀνοκένταυροι ονοκενταυρος find
γὰρ γαρ for
αὑτοῖς εαυτου of himself; his own
ἀνάπαυσιν αναπαυσις respite; relief
34:14
וּ û וְ and
פָגְשׁ֤וּ fāḡᵊšˈû פגשׁ meet
צִיִּים֙ ṣiyyîm צִי demon
אֶת־ ʔeṯ- אֵת [object marker]
אִיִּ֔ים ʔiyyˈîm אִי islander
וְ wᵊ וְ and
שָׂעִ֖יר śāʕˌîr שָׂעִיר demon
עַל־ ʕal- עַל upon
רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow
יִקְרָ֑א yiqrˈā קרא encounter
אַךְ־ ʔaḵ- אַךְ only
שָׁם֙ šˌām שָׁם there
הִרְגִּ֣יעָה hirgˈîʕā רגע stir
לִּילִ֔ית llîlˈîṯ לִילִית night-demon
וּ û וְ and
מָצְאָ֥ה māṣᵊʔˌā מצא find
לָ֖הּ lˌāh לְ to
מָנֹֽוחַ׃ mānˈôₐḥ מָנֹוחַ resting place
34:14. et occurrent daemonia onocentauris et pilosus clamabit alter ad alterum ibi cubavit lamia et invenit sibi requiem
And demons and monsters shall meet, and the hairy ones shall cry out one to another, there hath the lamia lain down, and found rest for herself.
34:14. And demons and monsters will meet, and the hairy ones will cry out to one another. There, the ogress has lain down and found rest for herself.
34:14. The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:14: The weld beasts of the desert - ציים tsiyim, the mountain cats. - Bochart.
Wild beasts of the island - איים aiyim, the jackals.
The satyr - שעיר seir, the hairy one, probably the he-goat.
The screech owl - לילית lilith, the night-bird, the night-raven, nyctycorax, from ליל layil, or לילה lailah, the night.
Albert Barnes: Notes on the Bible - 1834
34:14: The wild beasts of the desert - There is in the original here a paronomasia, which cannot be conveyed in a translation. The word rendered, 'wild beasts of the desert' (ציים tsı̂ yı̂ ym), is rendered by the Septuagint, δαιμόνια daimonia, 'demons.' On the meaning of the word, see the note at Isa 13:21.
The wild beasts of the island - Margin, 'Ijim.' Hebrew, איּים 'ı̂ yym (see the note at Isa 13:22). Probably the term denotes the jackal. Gesenius supposes it is so called from its howl, or nocturnal cry - from an Arabia word signifying to howl.
And the satyr - (see the note at Isa 13:21).
Shall cry to his fellow - A most striking description of the desolation, when all that is heard among the ruins shall be the doleful cry of wild beasts.
The screech-owl - Margin, 'Night-monster.' The word לילית lı̂ ylı̂ yt (from ליל layil, night) properly denotes a night-spectre - a creature of Jewish superstition. The rabbis describe it in the form of a female elegantly dressed that lay in wait for children at night - either to carry them off, or to murder them. The Greeks had a similar idea respecting the female ἔμπουτα empouta, and this idea corresponds to the Roman fables respecting the Lamice, and Striges, and to the Arabic notions of the Ghules, whom they described as female monsters that dwell in deserts, and tear men to pieces (see Gesenius, Com. in loc; and Bochart, Hieroz. ii. 831). The margin in our version expresses the correct idea. All this is descriptive of utter and perpetual desolation - of a land that should be full of old ruins, and inhabited by the animals that usually make such ruins their abode.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:14: The wild beasts of the desert: Heb. Ziim, Isa 13:21 *marg.
the wild beasts of the island: Heb. Ijim, Isa 13:22 *marg.
screech owl: or, night-monster
Geneva 1599
34:14 The wild beasts of the desert shall also (n) meet with the wild beasts of the isle, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.
(n) Read (Is 13:21).
John Gill
34:14 The wild beasts of the desert shall also meet with the wild beasts of the islands,.... In Rome, and take up their abode there; of these creatures, the first of which the Targum renders monstrous ones, and the latter wild cats; see Gill on Is 13:22,
and the satyr shall cry to his fellow; or the "hairy" one (r); from which word the goat has its name; and these creatures are described by the ancients as half goats and half men; of which See Gill on Is 13:21. The Targum renders it demons; and with this well agrees the account of Babylon or Rome as fallen, that it shall be the habitation of, devils, and the hold of every foul spirit, Rev_ 18:2,
the screech owl also shall rest there, and find for herself a place of rest; there being no inhabitants to disturb her. By the name "Lilith", it appears to be a night bird, which flies and is heard in the night. The Jews call a she demon by this name, which, they say (s), has a human face, and has wings, and destroys children as soon as born; and therefore the Jews, especially in Germany, write upon the four corners of the bed of a new mother, Adam, Eve, out Lilith (t); the same with the Lamia of the Romans; and so the Vulgate Latin here renders it.
(r) "pilosus", a "capillus." (s) T. Bab. Nidda, fol. 24. 2. (t) Vid. Buxtorf. Lex. Rab. col. 1140.
Robert Jamieson, A. R. Fausset and David Brown
34:14 wild beasts of the desert . . . island--rather, "wild cats . . . jackals" (Is 13:21).
screech owl--rather, "the night specter"; in Jewish superstition a female, elegantly dressed, that carried off children by night. The text does not assert the existence of such objects of superstition, but describes the place as one which superstition would people with such beings.
34:1534:15: ա՛նդ եհան ձագս ոզնի, եւ սնոյց երկիր զձագս նորա զգուշութեամբ։ Ա՛նդ պատահեցին միմեանց եղջերուք, տեսին զերեսս իրերաց[9971]. [9971] Բազումք. Եւ տեսին զերեսս։
15 Այնտեղ ոզնին ձագեր պիտի հանի, եւ երկիրը զգուշութեամբ սնուցելու է նրա ձագերին: Այնտեղ միմեանց են հանդիպելու եղջերուները եւ իրար երես են տեսնելու.
15 Հոն իժը իր բոյնը պիտի շինէ ու հաւկիթ պիտի ածէ Եւ իր ձագերը պիտի հանէ ու իր հովանիին տակ առնելով պիտի խնամէ։Ուրուրները հոն պիտի հաւաքուին, ամէն մէկը իր ընկերին հետ։
անդ եհան ձագս ոզնի, եւ սնոյց երկիր զձագս նորա զգուշութեամբ. անդ պատահեցին միմեանց եղջերուք, եւ տեսին զերեսս իրերաց:

34:15: ա՛նդ եհան ձագս ոզնի, եւ սնոյց երկիր զձագս նորա զգուշութեամբ։ Ա՛նդ պատահեցին միմեանց եղջերուք, տեսին զերեսս իրերաց[9971].
[9971] Բազումք. Եւ տեսին զերեսս։
15 Այնտեղ ոզնին ձագեր պիտի հանի, եւ երկիրը զգուշութեամբ սնուցելու է նրա ձագերին: Այնտեղ միմեանց են հանդիպելու եղջերուները եւ իրար երես են տեսնելու.
15 Հոն իժը իր բոյնը պիտի շինէ ու հաւկիթ պիտի ածէ Եւ իր ձագերը պիտի հանէ ու իր հովանիին տակ առնելով պիտի խնամէ։Ուրուրները հոն պիտի հաւաքուին, ամէն մէկը իր ընկերին հետ։
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34:1534:15 Там угнездится летучий змей, будет класть яйца и выводить детей и собирать их под тень свою; там и коршуны будут собираться один к другому.
34:15 ἐκεῖ εκει there ἐνόσσευσεν νοσσευω and; even ἔσωσεν σωζω save ἡ ο the γῆ γη earth; land τὰ ο the παιδία παιδιον toddler; little child αὐτῆς αυτος he; him μετὰ μετα with; amid ἀσφαλείας ασφαλεια security; certainty ἐκεῖ εκει there ἔλαφοι ελαφος meet with καὶ και and; even εἶδον οραω view; see τὰ ο the πρόσωπα προσωπον face; ahead of ἀλλήλων αλληλων one another
34:15 שָׁ֣מָּה šˈāmmā שָׁם there קִנְּנָ֤ה qinnᵊnˈā קנן make nest קִפֹּוז֙ qippôz קִפֹּוז [animal] וַ wa וְ and תְּמַלֵּ֔ט ttᵊmallˈēṭ מלט escape וּ û וְ and בָקְעָ֖ה vāqᵊʕˌā בקע split וְ wᵊ וְ and דָגְרָ֣ה ḏāḡᵊrˈā דגר [uncertain] בְ vᵊ בְּ in צִלָּ֑הּ ṣillˈāh צֵל shadow אַךְ־ ʔaḵ- אַךְ only שָׁ֛ם šˈām שָׁם there נִקְבְּצ֥וּ niqbᵊṣˌû קבץ collect דַיֹּ֖ות ḏayyˌôṯ דַּיָּה [uncertain] אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman רְעוּתָֽהּ׃ rᵊʕûṯˈāh רְעוּת female companion
34:15. ibi habuit foveam ericius et enutrivit catulos et circumfodit et fovit in umbra eius illuc congregati sunt milvi alter ad alterumThere hath the ericius had its hole, and brought up its young ones, and hath dug round about, and cherished them in the shadow thereof: thither are the kites gathered together one to another.
15. There shall the arrowsnake make her nest, and lay, and hatch, and gather under her shadow: yea, there shall the kites be gathered, every one with her mate.
34:15. In that place, the hedgehog has kept its den, and has raised its young, and has dug around them, and has kept them warm in its shadow. In that place, the birds of prey have joined together, one to another.
34:15. There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate.
There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate:

34:15 Там угнездится летучий змей, будет класть яйца и выводить детей и собирать их под тень свою; там и коршуны будут собираться один к другому.
34:15
ἐκεῖ εκει there
ἐνόσσευσεν νοσσευω and; even
ἔσωσεν σωζω save
ο the
γῆ γη earth; land
τὰ ο the
παιδία παιδιον toddler; little child
αὐτῆς αυτος he; him
μετὰ μετα with; amid
ἀσφαλείας ασφαλεια security; certainty
ἐκεῖ εκει there
ἔλαφοι ελαφος meet with
καὶ και and; even
εἶδον οραω view; see
τὰ ο the
πρόσωπα προσωπον face; ahead of
ἀλλήλων αλληλων one another
34:15
שָׁ֣מָּה šˈāmmā שָׁם there
קִנְּנָ֤ה qinnᵊnˈā קנן make nest
קִפֹּוז֙ qippôz קִפֹּוז [animal]
וַ wa וְ and
תְּמַלֵּ֔ט ttᵊmallˈēṭ מלט escape
וּ û וְ and
בָקְעָ֖ה vāqᵊʕˌā בקע split
וְ wᵊ וְ and
דָגְרָ֣ה ḏāḡᵊrˈā דגר [uncertain]
בְ vᵊ בְּ in
צִלָּ֑הּ ṣillˈāh צֵל shadow
אַךְ־ ʔaḵ- אַךְ only
שָׁ֛ם šˈām שָׁם there
נִקְבְּצ֥וּ niqbᵊṣˌû קבץ collect
דַיֹּ֖ות ḏayyˌôṯ דַּיָּה [uncertain]
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
רְעוּתָֽהּ׃ rᵊʕûṯˈāh רְעוּת female companion
34:15. ibi habuit foveam ericius et enutrivit catulos et circumfodit et fovit in umbra eius illuc congregati sunt milvi alter ad alterum
There hath the ericius had its hole, and brought up its young ones, and hath dug round about, and cherished them in the shadow thereof: thither are the kites gathered together one to another.
34:15. In that place, the hedgehog has kept its den, and has raised its young, and has dug around them, and has kept them warm in its shadow. In that place, the birds of prey have joined together, one to another.
34:15. There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:15: The great owl - קפוז kippoz, the ακοντιας, or darter, a serpent so called because of its suddenly leaping up or darting on its prey. Probably the mongoose or ichneumon may be intended.
The vultures - דיות daiyoth, the black vultures. My old MS. Bible renders these names curiously: And ageyn cumen schul devylis: the beste, party of an asse, and party of a mam: and the wodwose, the tother schal crien to the tother. There schal byn lamya, that is, thrisse, or a beste, havynge the body liic a woman, and hors feet. Ther hadde dichis, the yrchoun, and nurshide out littil chittis. There ben gadred kiitis, the top to the top. What language!
Every one with her mate - A MS. adds אל el after אשה ishshah, which seems necessary to the construction; and so the Syriac and Vulgate. Another MS. adds in the same place את eth, which is equivalent.
Albert Barnes: Notes on the Bible - 1834
34:15: There shall the great owl - (קפוז qı̂ pô z). Gesenius supposes that this is the arrow-snake, so called from its darting or springing, in the manner of the rattle-snake - from an obsolete root to draw oneself together, to contract. Bochart (Hieroz. ii. 3. 11. 408-419) has examined the meaning of the word at length, and comes to the conclusion that it means the serpent which the Greeks called acontias, and the Latins, jaculus - the arrow-snake. The serpent is oviparous, and nourishes its young. The ancient versions, however, understand it in the same sense as the קפד qippô d in Isa 34:11 - the hedgehog or porcupine.
Under her shadow - This might be done by the serpent that should coil up and cherish her young.
The vultures ... - The black vulture, according to Bochart; according to Gesenius, the kite, or falcon so called from its swift flight. Either of them will suit the connection.
Also be gathered, every one with her mate - They shall make their nests there; that is, this shall be their secure, undisturbed retreat.
Geneva 1599
34:15 There (o) shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate.
(o) Signifying that Idumea would be a horrible desolation and barren wilderness.
John Gill
34:15 There shall the great owl make her nest,.... Jarchi, Kimchi, and Ben Melech, say that "kippoz" here is the same with "kippod", rendered "bittern" in Is 34:11 but Aben Ezra takes them to be two different birds; it is hard to say what is designed by it. Bochart thinks that one kind of serpent is here meant, so called from its leaping up, and which may be said to make nests, lay eggs and hatch them, as follows:
and lay, and hatch, and gather under her shadow; lay its eggs, sit upon them, and hatch them; or "break" them (u), that is, the eggs, by sitting on them, when the young ones spring out of them; and then being hatched, and running about, gather them under their wing, especially when in any danger:
there shall the vultures also be gathered, everyone with her mate; which creatures usually gather together where dead carcasses lie.
(u) "et scindet", Pagninus, Montanus; "rumpet", Vatablus; "quumque eruperit", Junius & Tremellius, i.e. "pullities", so Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
34:15 great owl--rather, "the arrow snake," so called from its darting on its prey [GESENIUS].
lay--namely, eggs.
gather under her shadow--rather, "cherishes" her young under, &c. (Jer 17:11).
34:1634:16: թուով անցին, եւ մի ՚ի նոցանէ ո՛չ վրիպեաց. ընկեր զընկեր ո՛չ խնդրեցին։ Զի Տէր հրամայեաց նոցա, եւ ոգի նորա ժողովեաց զնոսա[9972]. [9972] Ոմանք. Եւ հոգի նորա ժո՛՛։
16 նրանք թուով պիտի բազմապատկուեն, նրանցից մէկն անգամ չի նուազելու, ընկերն ընկերոջ պակաս չի զգալու, քանզի Տէրն է այդպէս հրամայել նրանց, Նրա Հոգին է նրանց հաւաքել:
16 Տէրոջը գրքին մէջ փնտռեցէ՛ք ու կարդացէ՛ք. Ասոնց մէ՛կը պիտի չպակսի, Մէ՛կուն ընկերը պակաս պիտի չըլլայ, Վասն զի իր բերանը հրամայեր է Ու իր Հոգին պիտի հաւաքէ զանոնք։
թուով անցին, եւ մի ի նոցանէ ոչ վրիպեաց. ընկեր զընկեր ոչ խնդրեցին. զի Տէր հրամայեաց նոցա, եւ ոգի նորա ժողովեաց զնոսա:

34:16: թուով անցին, եւ մի ՚ի նոցանէ ո՛չ վրիպեաց. ընկեր զընկեր ո՛չ խնդրեցին։ Զի Տէր հրամայեաց նոցա, եւ ոգի նորա ժողովեաց զնոսա[9972].
[9972] Ոմանք. Եւ հոգի նորա ժո՛՛։
16 նրանք թուով պիտի բազմապատկուեն, նրանցից մէկն անգամ չի նուազելու, ընկերն ընկերոջ պակաս չի զգալու, քանզի Տէրն է այդպէս հրամայել նրանց, Նրա Հոգին է նրանց հաւաքել:
16 Տէրոջը գրքին մէջ փնտռեցէ՛ք ու կարդացէ՛ք. Ասոնց մէ՛կը պիտի չպակսի, Մէ՛կուն ընկերը պակաս պիտի չըլլայ, Վասն զի իր բերանը հրամայեր է Ու իր Հոգին պիտի հաւաքէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
34:1634:16 Отыщите в книге Господней и прочитайте; ни одно из сих не преминет прийти, и одно другим не заменится. Ибо сами уста Его повелели, и сам дух Его соберет их.
34:16 ἀριθμῷ αριθμος number παρῆλθον παρερχομαι pass; transgress καὶ και and; even μία εις.1 one; unit αὐτῶν αυτος he; him οὐκ ου not ἀπώλετο απολλυμι destroy; lose ἑτέρα ετερος different; alternate τὴν ο the ἑτέραν ετερος different; alternate οὐκ ου not ἐζήτησαν ζητεω seek; desire ὅτι οτι since; that κύριος κυριος lord; master ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him συνήγαγεν συναγω gather αὐτάς αυτος he; him
34:16 דִּרְשׁ֨וּ diršˌû דרשׁ inquire מֵֽ mˈē מִן from עַל־ ʕal- עַל upon סֵ֤פֶר sˈēfer סֵפֶר letter יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וּֽ ˈû וְ and קְרָ֔אוּ qᵊrˈāʔû קרא call אַחַ֤ת ʔaḥˈaṯ אֶחָד one מֵ mē מִן from הֵ֨נָּה֙ hˈēnnā הֵנָּה they לֹ֣א lˈō לֹא not נֶעְדָּ֔רָה neʕdˈārā עדר be missing אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman רְעוּתָ֖הּ rᵊʕûṯˌāh רְעוּת female companion לֹ֣א lˈō לֹא not פָקָ֑דוּ fāqˈāḏû פקד miss כִּֽי־ kˈî- כִּי that פִי֙ fˌî פֶּה mouth ה֣וּא hˈû הוּא he צִוָּ֔ה ṣiwwˈā צוה command וְ wᵊ וְ and רוּחֹ֖ו rûḥˌô רוּחַ wind ה֥וּא hˌû הוּא he קִבְּצָֽן׃ qibbᵊṣˈān קבץ collect
34:16. requirite diligenter in libro Domini et legite unum ex eis non defuit alter ad alterum non quaesivit quia quod ex ore meo procedit ille mandavit et spiritus eius ipse congregavit eaSearch ye diligently in the book of the Lord, and read: not one of them was wanting, one hath not sought for the other: for that which proceedeth out of my mouth, he hath commanded, and his spirit it hath gathered them.
16. Seek ye out of the book of the LORD, and read: no one of these shall be missing, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.
34:16. Search and read diligently in the book of the Lord. Not one of them was lacking; not one has sought for the other. For what has proceeded from my mouth, he has commanded, and his very Spirit has gathered them.
34:16. Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.
Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them:

34:16 Отыщите в книге Господней и прочитайте; ни одно из сих не преминет прийти, и одно другим не заменится. Ибо сами уста Его повелели, и сам дух Его соберет их.
34:16
ἀριθμῷ αριθμος number
παρῆλθον παρερχομαι pass; transgress
καὶ και and; even
μία εις.1 one; unit
αὐτῶν αυτος he; him
οὐκ ου not
ἀπώλετο απολλυμι destroy; lose
ἑτέρα ετερος different; alternate
τὴν ο the
ἑτέραν ετερος different; alternate
οὐκ ου not
ἐζήτησαν ζητεω seek; desire
ὅτι οτι since; that
κύριος κυριος lord; master
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
συνήγαγεν συναγω gather
αὐτάς αυτος he; him
34:16
דִּרְשׁ֨וּ diršˌû דרשׁ inquire
מֵֽ mˈē מִן from
עַל־ ʕal- עַל upon
סֵ֤פֶר sˈēfer סֵפֶר letter
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וּֽ ˈû וְ and
קְרָ֔אוּ qᵊrˈāʔû קרא call
אַחַ֤ת ʔaḥˈaṯ אֶחָד one
מֵ מִן from
הֵ֨נָּה֙ hˈēnnā הֵנָּה they
לֹ֣א lˈō לֹא not
נֶעְדָּ֔רָה neʕdˈārā עדר be missing
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
רְעוּתָ֖הּ rᵊʕûṯˌāh רְעוּת female companion
לֹ֣א lˈō לֹא not
פָקָ֑דוּ fāqˈāḏû פקד miss
כִּֽי־ kˈî- כִּי that
פִי֙ fˌî פֶּה mouth
ה֣וּא hˈû הוּא he
צִוָּ֔ה ṣiwwˈā צוה command
וְ wᵊ וְ and
רוּחֹ֖ו rûḥˌô רוּחַ wind
ה֥וּא hˌû הוּא he
קִבְּצָֽן׃ qibbᵊṣˈān קבץ collect
34:16. requirite diligenter in libro Domini et legite unum ex eis non defuit alter ad alterum non quaesivit quia quod ex ore meo procedit ille mandavit et spiritus eius ipse congregavit ea
Search ye diligently in the book of the Lord, and read: not one of them was wanting, one hath not sought for the other: for that which proceedeth out of my mouth, he hath commanded, and his spirit it hath gathered them.
34:16. Search and read diligently in the book of the Lord. Not one of them was lacking; not one has sought for the other. For what has proceeded from my mouth, he has commanded, and his very Spirit has gathered them.
34:16. Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.
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
16-17: Так как нечестивые идумеи, на которых обрушится гнев Божий, могут приписать все свои несчастья простой случайности, то пророк заранее указывает будущим читателям своей книги на возможность убедиться в том, что суд, который разразится над Идумеей, будет делом Божиим. Для этого нужно только внимательно прочитать то, что сказало об Идумее в книге Господней, т. е. в первой части книги пророка Исаии, которую пророк, по убеждению своему в божественном происхождении сообщенных ему и переданных в этой части откровений, называет дерзновенно книгою Самого Господа! Господь, повелевший зверям и птицам пустынным занять идумейские дворцы, Сам же и соберет их и не отнимет у них им данного владения никогда.

Против подлинности 34: и следующей 35: глав критика высказывает серьезные возражения, но все-таки эти возражения не имеют обязательной силы. Говорят именно, что ненависть к Едому, какою проникнута 34: глава, предполагает уже участие едомитян в разрушении Иерусалима при Навуходоносоре (ср. Плач 4:21-22). Но на это нужно сказать, что и более древние, чем Исаия, пророки также возвещали гнев Божий идумеям за их вражду к иудеям (Ам 1:11; 9:12; Иоил 3:19). Указывают на то, что 35: глава предполагает уже совершившееся отведение иудеев в Вавилон, если пророк там прямо говорит о возвращении иудеев в отечество. Но подобное пророчество уже имеется у Исаии в гл. 29:22-23: и 30:29.

На строфы 34: глава разделяется так:
1: строфа_1-4: ст. _(3, 2, 2)
2: строфа_5-7: ст. _(3, 2, 2)
3: строфа_8-17: ст. _(3, 2, 2, 2; 2, 2, 2, 3)
Adam Clarke: Commentary on the Bible - 1831
34:16: My mouth "For the mouth of Jehovah" - For הוא hu, five MSS., (three ancient), read יהוה Jehovah, and another is so corrected; so likewise the Septuagint. Two editions have צום tsivam; and so the Septuagint, Vulgate, and Arabic, with the edition of 1486, and a MS. has קבצם kebatsam, with the masculine pronoun instead of the feminine: and so in the next verses it is להם lahem, instead of להן lahen, in fourteen MSS., six of them ancient. - L. To see the importance of these various readings, the Hebrew Bible must be consulted.
Albert Barnes: Notes on the Bible - 1834
34:16: Seek ye out - Lock carefully at the prediction, and its fulfillment. This seems to be addressed to the inhabitants of that land, or to any who might doubt, or be disposed to examine. They were invited to compare the prediction with the fulfillment, and see how literally all would be fulfilled - an examination which may be made now, and the prediction will be seen to have been accomplished with most surprising particularity and accuracy.
The book of the Lord - The book of Yahweh, which he has caused to be written, referring, perhaps, especially to what Isaiah has here recorded; including also what had been uttered by the other prophets in regard to Edom. The main reference is, however, doubtless, to what Isaiah has written; and the invitation is to compare his predictions with the certain and remarkable evidence of the fulfillment. 'The prophet evidently contemplated the insertion of his prophecy among the sacred books of the Jews, from which those that followed him might judge of the correctness of the prophecy' (Noyes). That a collection of the various prophetic books was made, constituting one book or volume, and regarded as the work of inspiration, is well known, and is referred to during the captivity in Babylon by Daniel Isa 9:2. The direction to search that book accords with the command of the Saviour Joh 5:39, and the direction of Nicodemus Joh 7:32, to search the Scriptures.
No one of these shall fail - Not one of these predictions, or these things which have been spoken.
None shall want her mate - That is, none of the things which I have spoken shall want a fulfillment as its companion. The language is here evidently taken from the pairing of animals, and denotes that all that is spoken shall be entirely fulfilled. Some have understood tilts as referring to the wild animals of which he had spoken, and as meaning that in desolate Idumea they should be appropriately paired, and should breed and increase in abundance. But the more natural interpretation is to refer it to the predictions of the prophet, as meaning that no one thing which he had uttered should want a complete fulfillment.
For my mouth - The word 'my' is not in the Hebrew. The Hebrew phrase is הוא כי־פי kı̂ y-pı̂ y hû', 'For the mouth, he hath commanded.' The word הוא hû' stands for "He," that is, Yahweh, and the phrase means the same as his mouth, that is, the mouth of God. The Septuagint renders it, 'For the Lord hath commanded them.' Lowth renders it, 'For the mouth of Jehovah,' changing הוא hû' into יהוה yehovâ h in accordance with five manuscripts and the translation of the Septuagint.
And his spirit - The Spirit of God; that is, Yahweh himself.
Hath gathered them - Will collect, or assemble; that is, the wild beasts spoken of in the pRev_ious verses that shall occupy desolate Idumea. It shall be the agency of God that shall bring them up upon the land to occupy it foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:16: Seek: Isa 30:8; Deu 31:21; Jos 1:8; Pro 23:12; Dan 10:21; Amo 3:7; Mal 3:16; Joh 5:39, Joh 10:35; Pe2 1:19; Mat 5:18; Luk 21:33
my mouth: Gen 6:17; Psa 33:6, Psa 33:9
Carl Friedrich Keil and Franz Delitzsch
34:16
Whenever any one compared the prophecy with the fulfilment, they would be found to coincide. "Search in the book of Jehovah, and read! Not one of the creatures fails, not one misses the other: for my mouth - it has commanded it; and His breath - it has brought them together. And He has cast the lot for them, and His hand has assigned it (this land) to them by measure: they will possess it for ever; to generation and generation they will dwell therein." The phrase על כּתב is used for entering in a book, inasmuch as what is written there is placed upon the page; and מעל דּרשׁ for searching in a book, inasmuch as a person leans over the book when searching in it, and gets the object of his search out of it. The prophet applied the title "The Book of Jehovah" to his collection of the prophecies with which Jehovah had inspired him, and which He had commanded him to write down. Whoever lived to see the time when the judgment should come upon Edom, would have only to look inquiringly into this holy scripture; and if he compared what was predicted there with what had been actually realized, he would find the most exact agreement between them. The creatures named, which loved to frequent the marshes and solitary places, and ruins, would all really make their homes in what had once been Edom. But the satyrs and the lı̄lı̄th, which were only the offspring of the popular belief - what of them? They, too, would be there; for in the sense intended by the prophet they were actual devils, which he merely calls by well-known popular names to produce a spectral impression. Edom would really become a rendezvous for all the animals mentioned, as well as for such unearthly spirits as those which he refers to here. The prophet, or rather Jehovah, whose temporary organ he was, still further confirms this by saying, "My mouth hath commanded it, and His breath has brought them (all these creatures) together." As the first creating word proceeded from the mouth of Jehovah, so also does the word of prophecy, which resembles such a word; and the breath of the mouth of Jehovah, i.e., His Spirit, is the power which accomplishes the fiat of prophecy, as it did that of creation, and moulds all creatures and their history according to the will and counsel of God (Ps 33:6). In the second part of Is 34:16 the prophet is speaking of Jehovah; whereas in the first Jehovah speaks through him - a variation which vanishes indeed if we read פּיו (Olshausen on Job 9:2), or, what would be better, פּיהוּ, but which may be sustained by a hundred cases of a similar kind. There is a shadow, as it were, of this change in the להם, which alternates with להן in connection with the animals named. The suffix of chilleqattâh (without mappik, as in 1Kings 1:6) refers to the land of Edom. Edom is, as it were, given up by a divine lot, and measured off with a divine measure, to be for ever the horrible abode of beasts and demons such as those described. A prelude of the fulfilment of this swept over the mountainous land of Edom immediately after the destruction of Jerusalem (see Khler on Mal 1:2-5); and it has never risen to its previous state of cultivation again. It swarms with snakes, and the desolate mountain heights and barren table-lands are only inhabited by wild crows and eagles, and great flocks of birds. But the ultimate fulfilment, to which the appeal in Is 34:16 refers, is still in the future, and will eventually fall upon the abodes of those who spiritually belong to that circle of hostility to Jehovah (Jesus) and His church, of which ancient Edom was merely the centre fixed by the prophet.
Geneva 1599
34:16 Seek ye out of the (p) book of the LORD, and read: no one of (q) these shall fail, none shall lack her mate: for my (r) mouth it hath commanded, and his spirit it hath gathered them.
(p) That is, in the law where such curses are threatened against the wicked.
(q) That is, beasts and souls.
(r) That is, the mouth of the Lord.
John Gill
34:16 Seek ye out of the book of the Lord, and read,.... Joseph Kimchi interprets this of the book of the law of Moses; which being consulted, it will appear that punishment was threatened to be inflicted on the enemies of God's people, particularly the Edomites. Jarchi thinks the book of Genesis is intended; in which we may read how every creature, with its mate, at the time of the flood, was gathered to Noah in the ark. Aben Ezra supposes the book of God's decrees is meant; in which, could it be seen, might be read all the particulars of this prophecy. But it seems best to understand it of this book of the prophecy of Isaiah; which being sought to, and read at the time when these predictions will be fulfilled, it will be easily seen, by comparing events with prophecies, how everything will be exactly accomplished; from whence may be concluded, this book being called the book of the Lord, that it was written by divine inspiration, as all other parts of the Bible are; which is a recommendation of them, and is a reason why they should be constantly applied unto, and diligently read. It may deserve some consideration, whether the book of the Revelation may not be designed; which, at the destruction of Babylon or Rome, will be proper to be looked into afresh, to see the agreement between the prophecies in it, and the then state of things respecting it, when it will be an habitation of devils and unclean birds:
not one of these shall fail: not one of these beasts or birds before mentioned shall be wanting here, or be "deprived" of its prey:
none shall want her mate; the satyr, or vulture, or any other, which will engage their continuance, and by which means there will be a fresh brood of them in succession for after ages:
for my mouth, it hath commanded them; these beasts and birds, to assemble in the above mentioned place:
and his spirit, it hath gathered them; the Spirit of the mouth of the Lord, his power, and his providence; as he gathered all creatures to Adam, to give them names; and to Noah, to be preserved with him in the ark; so, by a secret instinct; will he gather together these creatures, to inhabit the desolate places of Edom or Rome. The Targum is,
"for by his word they shall be gathered, and by his will they shall draw near.''
So Ben Melech interprets it of his will and pleasure.
John Wesley
34:16 Seek - When this judgment is executed, if you pursue this prophecy, you will find, that all things exactly come to pass, as I have told you. His - My spirit, (such sudden changes of persons being frequent here) hath brought all these creatures together, as he formerly brought the creatures to Adam, and to Noah, by an instinct which he put into them.
Robert Jamieson, A. R. Fausset and David Brown
34:16 book of the Lord--the volume in which the various prophecies and other parts of Scripture began henceforward to be collected together (Is 30:8; Dan 9:2).
Seek--(so Is 8:16, Is 8:20; Jn 5:39; Jn 7:52).
no one . . . fail--of these prophecies (Mt 5:18).
none shall want . . . mate--image from pairing of animals mentioned, Is 34:15 ("mate"); no prediction shall want a fulfilment as its companion. Or rather, "none of these wild animals (just spoken of) shall be wanting: none shall be without its mate" to pair and breed with, in desolate Idumea.
my . . . his--Such changes of person are frequent in Hebrew poetry.
them--the wild beasts.
34:1734:17: եւ նոյն վիճակեցոյց զնոսա. եւ ձեռն նորա բաժանեաց նոցա ճարակս՝ յաւիտեանս ժամանակաց. Ժառանգեսցեն ազգաց յազգս, եւ հանգիցե՛ն ՚ի նմա[9973]։[9973] Ոմանք. Եւ նոյն վիճակեցուսցէ զնոսա։
17 Նա է նրանց այդ վիճակին արժանացրել, նրա ձեռքն է նրանց կեր բաժանել՝ յաւիտեանս յաւիտենից: Նրանք պիտի ժառանգեն սերնդից սերունդ եւ հանգրուան գտնեն այնտեղ:
17 Ինք անոնց համար վիճակ ձգեր է Ու իր ձեռքը զանիկա լարով բաժներ է անոնց։Զանիկա յաւիտեան պիտի ժառանգեն, Դարէ դար անոր մէջ պիտի բնակին։
եւ նոյն վիճակեցոյց զնոսա. եւ ձեռն նորա բաժանեաց նոցա [500]ճարակս` յաւիտեանս ժամանակաց. Ժառանգեսցեն ազգաց յազգս, եւ [501]հանգիցեն ի նմա:

34:17: եւ նոյն վիճակեցոյց զնոսա. եւ ձեռն նորա բաժանեաց նոցա ճարակս՝ յաւիտեանս ժամանակաց. Ժառանգեսցեն ազգաց յազգս, եւ հանգիցե՛ն ՚ի նմա[9973]։
[9973] Ոմանք. Եւ նոյն վիճակեցուսցէ զնոսա։
17 Նա է նրանց այդ վիճակին արժանացրել, նրա ձեռքն է նրանց կեր բաժանել՝ յաւիտեանս յաւիտենից: Նրանք պիտի ժառանգեն սերնդից սերունդ եւ հանգրուան գտնեն այնտեղ:
17 Ինք անոնց համար վիճակ ձգեր է Ու իր ձեռքը զանիկա լարով բաժներ է անոնց։Զանիկա յաւիտեան պիտի ժառանգեն, Դարէ դար անոր մէջ պիտի բնակին։
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34:1734:17 И Сам Он бросил им жребий, и Его рука разделила им ее мерою; во веки будут они владеть ею, из рода в род будут жить на ней.
34:17 καὶ και and; even αὐτὸς αυτος he; him ἐπιβαλεῖ επιβαλλω impose; cast on αὐτοῖς αυτος he; him κλήρους κληρος lot; allotment καὶ και and; even ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him διεμέρισεν διαμεριζω divide βόσκεσθαι βοσκω pasture; feed εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while κληρονομήσετε κληρονομεω inherit; heir εἰς εις into; for γενεὰς γενεα generation γενεῶν γενεα generation ἀναπαύσονται αναπαυω have respite; give relief ἐπ᾿ επι in; on αὐτῆς αυτος he; him
34:17 וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he הִפִּ֤יל hippˈîl נפל fall לָהֶן֙ lāhˌen לְ to גֹּורָ֔ל gôrˈāl גֹּורָל lot וְ wᵊ וְ and יָדֹ֛ו yāḏˈô יָד hand חִלְּקַ֥תָּה ḥillᵊqˌattā חלק divide לָהֶ֖ם lāhˌem לְ to בַּ ba בְּ in † הַ the קָּ֑ו qqˈāw קָו line עַד־ ʕaḏ- עַד unto עֹולָם֙ ʕôlˌām עֹולָם eternity יִֽירָשׁ֔וּהָ yˈîrāšˈûhā ירשׁ trample down לְ lᵊ לְ to דֹ֥ור ḏˌôr דֹּור generation וָ wā וְ and דֹ֖ור ḏˌôr דֹּור generation יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell בָֽהּ׃ ס vˈāh . s בְּ in
34:17. et ipse misit eis sortem et manus eius divisit eam illis in mensuram usque in aeternum possidebunt eam in generatione et generatione habitabunt in eaAnd he hath cast the lot for them, and his hand hath divided it to them by line: they shall possess it for ever, from generation to generation they shall dwell therein.
17. And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein.
34:17. And he has cast lots over them. And his hand has distributed this to them by measure. They will possess it, even unto eternity. From generation to generation, they will dwell in it.
34:17. And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein.
And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein:

34:17 И Сам Он бросил им жребий, и Его рука разделила им ее мерою; во веки будут они владеть ею, из рода в род будут жить на ней.
34:17
καὶ και and; even
αὐτὸς αυτος he; him
ἐπιβαλεῖ επιβαλλω impose; cast on
αὐτοῖς αυτος he; him
κλήρους κληρος lot; allotment
καὶ και and; even
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
διεμέρισεν διαμεριζω divide
βόσκεσθαι βοσκω pasture; feed
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
κληρονομήσετε κληρονομεω inherit; heir
εἰς εις into; for
γενεὰς γενεα generation
γενεῶν γενεα generation
ἀναπαύσονται αναπαυω have respite; give relief
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
34:17
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
הִפִּ֤יל hippˈîl נפל fall
לָהֶן֙ lāhˌen לְ to
גֹּורָ֔ל gôrˈāl גֹּורָל lot
וְ wᵊ וְ and
יָדֹ֛ו yāḏˈô יָד hand
חִלְּקַ֥תָּה ḥillᵊqˌattā חלק divide
לָהֶ֖ם lāhˌem לְ to
בַּ ba בְּ in
הַ the
קָּ֑ו qqˈāw קָו line
עַד־ ʕaḏ- עַד unto
עֹולָם֙ ʕôlˌām עֹולָם eternity
יִֽירָשׁ֔וּהָ yˈîrāšˈûhā ירשׁ trample down
לְ lᵊ לְ to
דֹ֥ור ḏˌôr דֹּור generation
וָ וְ and
דֹ֖ור ḏˌôr דֹּור generation
יִשְׁכְּנוּ־ yiškᵊnû- שׁכן dwell
בָֽהּ׃ ס vˈāh . s בְּ in
34:17. et ipse misit eis sortem et manus eius divisit eam illis in mensuram usque in aeternum possidebunt eam in generatione et generatione habitabunt in ea
And he hath cast the lot for them, and his hand hath divided it to them by line: they shall possess it for ever, from generation to generation they shall dwell therein.
34:17. And he has cast lots over them. And his hand has distributed this to them by measure. They will possess it, even unto eternity. From generation to generation, they will dwell in it.
34:17. And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein.
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Albert Barnes: Notes on the Bible - 1834
34:17: And he hath cast the lot for them - He hath assigned to them the land of Edom to be occupied by them as their portion. This language is taken from the fact that countries were commonly apportioned, particularly among conquerors, by the lot. In this way Judea was divided among the tribes of Israel Num 26:55-56.
His hand hath divided it unto them by line - He has marked out, as a surveyor does, the land of Edom as the dwelling-place of the beasts of the forest. A land was usually surveyed and divided into proper parts or portions before the lot was cast Jos 18:4-6.
They shall possess it - The wild beasts mentioned in the pRev_ious verses. The testimony of all travelers demonstrates that thus far this prediction has been strikingly fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:17: he hath cast: Jos 18:8; Psa 78:55; Act 13:19, Act 17:26
they shall: Isa 34:10, Isa 13:20-22
Geneva 1599
34:17 And he hath cast the (s) lot for them, and his hand hath divided it to them by line: they shall possess it for ever, from generation to generation shall they dwell in it.
(s) He has given the beasts and souls Idumea for an inheritance.
John Gill
34:17 And he hath cast the lot for them,.... The Targum adds,
"by his word:''
and his hand hath divided it unto them by line; the same adds,
"by his will.''
The allusion is to the dividing of the land of Canaan by lot and line, to the children of Israel, for their inheritance and possession; and in like manner, it is suggested, shall Rome and its territories be distributed to those wild beasts and birds of prey, and everyone shall know and take its proper place and portion:
they shall possess it for ever; as their inheritance, allotted and appointed to them:
from generation to generation shall they dwell therein: See Gill on Is 34:10 where Jarchi, out of the Derash, has this note,
"this is the curse of Moses; the war of the Lord against Amalek, from generation to generation; from the generation of Moses to the generation of Saul; from thence to the generation of Mordecai; and from thence to the generation of the King Messiah.''
John Wesley
34:17 Divided - He hath divided the land to them, as it were by lot and line, as Canaan was divided among the Israelites.
Robert Jamieson, A. R. Fausset and David Brown
34:17 cast . . . lot--As conquerors apportion lands by lot, so Jehovah has appointed and marked out ("divided") Edom for the wild beasts (Num 26:55-56; Josh 18:4-6).
See on Is 34:1, introduction there.