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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Спасение, какое дарует всему народу Божию Мессия. 8-21. Суд Божий, над Израильским царством за его непослушание Господу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet in this chapter (according to the directions given him, ch. iii. 10, 11) saith to the righteous, It shall be well with thee, but Woe to the wicked, it shall be ill with him. Here are, I. Gracious promises to those that adhere to the law and to the testimony; while those that seek to familiar spirits shall be driven into darkness and dimness, they shall see a great light, relief in the midst of their distresses, typical of gospel grace. 1. In the doctrine of the Messiah, ver. 1-3. 2. His victories, ver. 4, 5. 3. His government and dominion as Immanuel, ver. 6, 7. II. Dreadful threatenings against the people of Israel, who had revolted from and were enemies to the house of David, that they should be brought to utter ruin, that their pride should bring them down (ver. 8-10), that their neighbours should make a prey of them (ver. 11, 12), that, for their impenitence and hypocrisy, all their ornaments and supports should be cut off (ver. 13-17), and that by the wrath of God against them, and their wrath one against another, they should be brought to utter ruin, ver. 18-21. And this is typical of the final destruction of all the enemies of the Son of David and his kingdom.
Adam Clarke: Commentary on the Bible - 1831
This chapter contains an illustrious prophecy of the Messiah. He is represented under the glorious figure of the sun, or light, rising on a benighted world, and diffusing joy and gladness wherever he sheds his beams, Isa 9:1-3. His conquests are astonishing and miraculous, as in the day of Midian; and the peace which they procure is to be permanent, as denoted by the burning of all the implements of war, Isa 9:4, Isa 9:5. The person and character of this great Deliverer are then set forth in the most magnificent terms which the language of mankind could furnish, Isa 9:6. The extent of his kingdom is declared to be universal, and the duration of it eternal, Isa 9:7. The prophet foretells most awful calamities which were ready to fall upon the Israelites on account of their manifold impieties, Isa 9:8-21.
Albert Barnes: Notes on the Bible - 1834
9:0: This chapter isa 9 is a continuation of the prophecy begun in isa 7, and continued in isa 8. It is composed of mingled threats and promises. Its characteristic may be said to be "rays of light thrown into the midst of shades." It promises comfort and deliverance, while at the same time it denounces the sins of the nation, and assures the nation that the anger of the Lord is not turned away. The pRev_ious chapter had closed by describing a time of general calamity and darkness. This begins Isa 9:1-4 by showing that the calamity would not be so great as in former times. It would be mitigated. There would be light - particularly in the dark regions of Zebulun and Naphtali - the provinces lying most exposed to the Syrian invasion. This light or deliverance was connected with the birth of the promised child Isa 9:6-7; and the mention of this leads the prophet into a magnificent description of his names, character, and reign. The prophet then returns to the threatened destruction of Israel and denounces the divine judgment against it. By the Syrians and the Philistines it would be invaded and destroyed, Isa 9:8-12. The effects of this, in cutting off their sources of strength, and producing general dismay and ruin, are described in the remainder of the chapter, Isa 9:13-21. The chapter, therefore, would impart consolation to the inhabitants of Judah, and is designed to confirm the promise that it should be safe from the threatened invasion; compare Isa 8:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 9:1, What joy shall be in the midst of afflictions, by the birth and kingdom of Christ; Isa 9:8, The judgments upon Israel for their pride, Isa 9:13. for their hypocrisy, Isa 9:18. and for their impenitency.
John Gill
INTRODUCTION TO ISAIAH 9
This chapter contains a prophecy, partly of comfort to the church and people of God, against the calamities predicted in the preceding chapter Is 8:1; and partly of punishment, to be inflicted upon the ungodly Israelites by their enemies. The comfort promised arises from the appearance of Christ, the great light, in some certain places of the land mentioned, said before to be afflicted, Is 9:1 which would occasion a joy among them; illustrated by some similes, by the joy in harvest, and at the dividing of spoils, Is 9:3 the cause of which is a deliverance from a burdensome yoke of tyranny and bondage, wrought in like manner as that by Gideon formerly; different from all other salvations, which are usually obtained with noise and blood, Is 9:4 the author of which is the Messiah; who is described by his birth as man, and by his divine sonship as God; or by his person, having two natures united in him; and by the government devolved on him; and by his several names, which express the greatness and glory of his person and office; and by the increase and administration of his government, Is 9:6 then follows a denunciation of judgment on Israel, Is 9:8 the instruments of which are pointed at, Is 9:11, and the persons described that should suffer, high and low, rich and poor, young and old, Is 9:14 the reasons of it, their making light of former corrections, Is 9:9 their impenitence and hardness under chastenings, Is 9:13 their going astray by means of their leaders; and their hypocrisy and wickedness, Is 9:16 all which would occasion the wrath of God to burn against them, and consume them, Is 9:18 yea, through hunger and want of provisions, should destroy one another, Is 9:20.
9:19:1: Հա՛պա նախ զայդ ա՛րբ, վաղվաղակի հե՛տ արա. երկիր Զաբուղովնի՝ եւ երկիր Նեփթաղեմի՝ ճանապարհ ծովու. եւ ա՛յլք որ բնակեալ էք զծովեզերբդ, եւ յա՛յն կոյս Յորդանանու. Գալիլեա հեթանոսաց, կողմանք Հրէաստանի[9677]։ [9677] Ոմանք. Եւ այլքդ որ բնակեալդ էք զծո՛՛։
1 Նախ դուք ա՛յդ նեղութիւնները տարէք եւ շո՛ւտ թօթափեցէք, Զաբուղոնի՛ երկիր, երկի՛ր Նեփթաղիմի, ճանապա՛րհ ծովի, նաեւ միւսներդ, որ բնակւում էք ծովեզերքին եւ Յորդանան գետի այն կողմում, հեթանոսների՛ Գալիլիա եւ Հրէաստանի՛ կողմեր:
9 Բայց այնպէս խաւար պիտի չըլլայ, ինչպէս նեղութեան ժամանակը, Երբ ժամանակին անարգեց Զաբուղոնի երկիրը ու Նեփթաղիմի երկիրը. Հապա վերջին ատենը պիտի փառաւորէ ծովուն ճամբան, Յորդանանի անդիի կողմը, Հեթանոսներու Գալիլիան։
Հապա նախ զայդ արբ, վաղվաղակի հետ արա. երկիր Զաբուղոնի եւ երկիր Նեփթաղեմի` ճանապարհ ծովու. եւ այլք որ բնակեալ էք զծովեզերբդ, եւ յայն կոյս Յորդանանու. Գալիլեա հեթանոսաց, կողմանք Հրէաստանի:

9:1: Հա՛պա նախ զայդ ա՛րբ, վաղվաղակի հե՛տ արա. երկիր Զաբուղովնի՝ եւ երկիր Նեփթաղեմի՝ ճանապարհ ծովու. եւ ա՛յլք որ բնակեալ էք զծովեզերբդ, եւ յա՛յն կոյս Յորդանանու. Գալիլեա հեթանոսաց, կողմանք Հրէաստանի[9677]։
[9677] Ոմանք. Եւ այլքդ որ բնակեալդ էք զծո՛՛։
1 Նախ դուք ա՛յդ նեղութիւնները տարէք եւ շո՛ւտ թօթափեցէք, Զաբուղոնի՛ երկիր, երկի՛ր Նեփթաղիմի, ճանապա՛րհ ծովի, նաեւ միւսներդ, որ բնակւում էք ծովեզերքին եւ Յորդանան գետի այն կողմում, հեթանոսների՛ Գալիլիա եւ Հրէաստանի՛ կողմեր:
9 Բայց այնպէս խաւար պիտի չըլլայ, ինչպէս նեղութեան ժամանակը, Երբ ժամանակին անարգեց Զաբուղոնի երկիրը ու Նեփթաղիմի երկիրը. Հապա վերջին ատենը պիտի փառաւորէ ծովուն ճամբան, Յորդանանի անդիի կողմը, Հեթանոսներու Գալիլիան։
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9:19:1 Прежнее время умалило землю Завулонову и землю Неффалимову; но последующее возвеличит приморский путь, Заиорданскую страну, Галилею языческую.
9:1 ὁ ο the λαὸς λαος populace; population ὁ ο the πορευόμενος πορευομαι travel; go ἐν εν in σκότει σκοτος dark ἴδετε οραω view; see φῶς φως light μέγα μεγας great; loud οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in χώρᾳ χωρα territory; estate καὶ και and; even σκιᾷ σκια shadow; shade θανάτου θανατος death φῶς φως light λάμψει λαμπω radiate; shine ἐφ᾿ επι in; on ὑμᾶς υμας you
9:1 כִּ֣י kˈî כִּי that לֹ֣א lˈō לֹא not מוּעָף֮ mûʕof מוּעָף darkness לַ la לְ to אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מוּצָ֣ק mûṣˈāq מוּצָק constraint לָהּ֒ lˌāh לְ to כָּ kā כְּ as † הַ the עֵ֣ת ʕˈēṯ עֵת time הָ hā הַ the רִאשֹׁ֗ון rišˈôn רִאשֹׁון first הֵקַ֞ל hēqˈal קלל be slight אַ֤רְצָה ʔˈarṣā אֶרֶץ earth זְבֻלוּן֙ zᵊvulûn זְבוּלֻן Zebulun וְ wᵊ וְ and אַ֣רְצָה ʔˈarṣā אֶרֶץ earth נַפְתָּלִ֔י naftālˈî נַפְתָּלִי Naphtali וְ wᵊ וְ and הָ hā הַ the אַחֲרֹ֖ון ʔaḥᵃrˌôn אַחֲרֹון at the back הִכְבִּ֑יד hiḵbˈîḏ כבד be heavy דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the יָּם֙ yyˌom יָם sea עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan גְּלִ֖יל gᵊlˌîl גָּלִיל pivot הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
9:1. primo tempore adleviata est terra Zabulon et terra Nepthalim et novissimo adgravata est via maris trans Iordanem Galileae gentiumAt the first time the land of Zabulon, and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.
1. But there shall be no gloom to her that was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time hath he made it glorious, by the way of the sea, beyond Jordan, Galilee of the nations.
9:1. In the earlier time, the land of Zebulun and the land of Naphtali were lifted up. But in the later time, the way of the sea beyond the Jordan, the Galilee of the Gentiles, was weighed down.
9:1. Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations.
Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations:

9:1 Прежнее время умалило землю Завулонову и землю Неффалимову; но последующее возвеличит приморский путь, Заиорданскую страну, Галилею языческую.
9:1
ο the
λαὸς λαος populace; population
ο the
πορευόμενος πορευομαι travel; go
ἐν εν in
σκότει σκοτος dark
ἴδετε οραω view; see
φῶς φως light
μέγα μεγας great; loud
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
χώρᾳ χωρα territory; estate
καὶ και and; even
σκιᾷ σκια shadow; shade
θανάτου θανατος death
φῶς φως light
λάμψει λαμπω radiate; shine
ἐφ᾿ επι in; on
ὑμᾶς υμας you
9:1
כִּ֣י kˈî כִּי that
לֹ֣א lˈō לֹא not
מוּעָף֮ mûʕof מוּעָף darkness
לַ la לְ to
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מוּצָ֣ק mûṣˈāq מוּצָק constraint
לָהּ֒ lˌāh לְ to
כָּ כְּ as
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הָ הַ the
רִאשֹׁ֗ון rišˈôn רִאשֹׁון first
הֵקַ֞ל hēqˈal קלל be slight
אַ֤רְצָה ʔˈarṣā אֶרֶץ earth
זְבֻלוּן֙ zᵊvulûn זְבוּלֻן Zebulun
וְ wᵊ וְ and
אַ֣רְצָה ʔˈarṣā אֶרֶץ earth
נַפְתָּלִ֔י naftālˈî נַפְתָּלִי Naphtali
וְ wᵊ וְ and
הָ הַ the
אַחֲרֹ֖ון ʔaḥᵃrˌôn אַחֲרֹון at the back
הִכְבִּ֑יד hiḵbˈîḏ כבד be heavy
דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
יָּם֙ yyˌom יָם sea
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
גְּלִ֖יל gᵊlˌîl גָּלִיל pivot
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
9:1. primo tempore adleviata est terra Zabulon et terra Nepthalim et novissimo adgravata est via maris trans Iordanem Galileae gentium
At the first time the land of Zabulon, and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.
9:1. In the earlier time, the land of Zebulun and the land of Naphtali were lifted up. But in the later time, the way of the sea beyond the Jordan, the Galilee of the Gentiles, was weighed down.
9:1. Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. От мрачной картины жизни еврейского народа взор пророка переходит к тому светлому будущему, какое ожидает эту нацию с пришествием Мессии. Там, где царил угнетающий мрак, будут широко разливаться лучи животворного света. Радость освобожденного от ига врагов еврейского народа будет чрезвычайна, потому что с поражением его врагов кончатся навсегда всякие войны. Виновник такой счастливой перемены уже видится пророку, как родившееся Дитя Божественной природы, Которому предлежит вечное царствование и Который водворит на земле господство справедливости и мира. [Вместе с тем, в предыдущих главах совершенно обосновывается человеческой происхождение Мессии... Он не только Бог, но и человек. Прим. ред. ]

К этому стиху принадлежат последние слова 22-го стиха 8-ой гл.: но не всегда будет мрак... В Мазоретском же тексте и 1-й стих 3-й главы отнесен к 8-й главе как добавочный, 23-й стих.

Прежнее время. Пророк, собственно, имеет в виду печальное настоящее и ближайшее будущее Израильского царства или его суеверных областей. Но так как он эти действия Израильского царства и вообще еврейского народа видит, с другой стороны, уже покрытыми той радостью, какая будет дана его соплеменникам с пришествием Мессии, то и называет свое время и ближайшее к нему будущее временем прежний, как бы уже минувший.

Земли Завулона и Неффалима упомянуты у пророка вместо двух других, вероятно, потому, что эти земли прежде всего страдали при нашествии ассириян, приходивших с севера.

Приморский путь - это может быть дорога, которая шла по западному берегу Тивериадского моря и вела за Иордан (так правильнее перевести выражение ever hajarden, в русск. синодальном переводе неправильно переданное словами: Заиорданскую страну).

Галилея языческая - правильнее с евр.: округ (gelil) народов языческих. Здесь разумеется тот округ, который был населен язычниками со времени, когда Соломон подарил его царю Тирскому, - именно область колена Неффалимова (3: Цар 15:20; 4: Цар 15:29). Указывая на то, что область, принадлежавшая Израильскому колену, стала называться округом языческим, пророк этим самым ясно указывает, в чем состояло умаление Израильского царства. В чем будет состоять возвеличение этой страны, об этом пророк говорит в следующих стихах.

Евангелист Матфей относит это пророчество к выступлению Иисуса Христа в Галилее (Мф 4:13-16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. 2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. 3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. 5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. 6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
The first words of this chapter plainly refer to the close of the foregoing chapter, where every thing looked black and melancholy: Behold, trouble, and darkness, and dimness--very bad, yet not so bad but that to the upright there shall arise light in the darkness (Ps. cxii. 4) and at evening time it shall be light, Zech. xiv. 7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been. Note, In the worst of times God's people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (2 Cor. iv. 9), sorrowful yet always rejoicing, 2 Cor. vi. 10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (ch. xlv. 7) has appointed to both their bounds and set the one over against the other, Gen. iv. 4. He can say, "Hitherto the dimness shall go, so long it shall last, and no further, no longer."
I. Three things are here promised, and they all point ultimately at the grace of the gospel, which the saints then were to comfort themselves with the hopes of in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Christ's second coming, though that be now, as his first coming then was, a thing at a great distance. The mercy likewise which God has in store for his church in the latter days may be a support to those that are mourning with her for her present calamities. We have here the promise,
1. Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighbouring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan (v. 1), referring probably to those days when God began to cut Israel short and to smite them in all their coasts, 2 Kings x. 32. Note, God tries what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when God judges he will overcome. Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, ch. viii. 20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, 2 Chron. xv. 3, 5. Israel has been without the true God and a teaching priest, and in those times there was no peace. But the dimness threatened (ch. viii. 22) shall not prevail to such a degree; for (v. 2) the people that walked in darkness have seen a great light. (1.) At this time when the prophet lived, there were many prophets in Judah and Israel, whose prophecies were a great light both for direction and comfort to the people of God, who adhered to the law and the testimony. Besides the written word, they had prophecy; there were those that had shown them how long (Ps. lxxiv. 9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death. (2.) This was to have its full accomplishment when our Lord Jesus began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old-Testament prophets, as they were witnesses to him, so they were types of him. When he came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Matt. iv. 13-16. Note, [1.] Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger. [2.] When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because if is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet.
2. Of a glorious increase, and a universal joy arising from it, (v. 3) "Thou, O God! hast multiplied the nation, the Jewish nation which thou hast mercy in store for; though it has been diminished by one sore judgment after another, yet now thou hast begun to multiply it again." The numbers of a nation are its strength and wealth if the numerous be industrious; and it is God that increases nations, Job xii. 23. Yet it follows, "Thou hast not increased the joy--the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of God, with an eye to him." This is very applicable to the times of gospel light, spoken of v. 2. Then God multiplied the nation, the gospel Israel. "And to him" (so the Masorites read it) "thou hast magnified the joy, to every one that receives the light." The following words favour this reading: "They joy before thee; they come before thee in holy ordinances with great joy'; their mirth is not like that of Israel under their vines and fig-trees (thou hast not increased that joy), but it is in the favour of God and in the tokens of his grace." Note, The gospel, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefore the conversion of the nations is prophesied of by this (Ps. lxvii. 4), Let the nations be glad, and sin for joy. See Ps. xcvi. 11. (1.) It is holy joy: They joy before thee; they rejoice in spirit (as Christ did, Luke x. 21), and that is before God. In the eye of the world they are always as sorrowful, and yet, in God's sight, always rejoicing, 2 Cor. vi. 10. (2.) It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompence for the toil. See Acts viii. 8, 39.
3. Of a glorious liberty and enlargement (v. 4, 5): "They shall rejoice before thee, and with good reason, for thou hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and thou hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous," as the Midianites' yoke was broken from off the neck of Israel by the agency of Gideon. If God makes former deliverances his patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Ps. lxxxiii. 9. Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of God; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise. Under his glory God shall kindle a burning (ch. x. 16); a fire not blown shall consume him, Job xx. 26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Luke iv. 18. (1.) The design of the gospel, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of God. Christ broke the yoke of the ceremonial law (Acts xv. 10; Gal. v. 1), and delivered us out of the hand of our enemies, that we might serve him without fear, Luke i. 74, 75. (2.) This is done by the Spirit working like fire (Matt. iii. 11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, ch. iv. 4. It is done as in the day of Midian, by a work of God upon the hearts of men. Christ is our Gideon; it is his sword that doeth wonders.
II. But who, where, is he that shall undertake and accomplish these great things for the church? The prophet tells us (v. 6, 7) they shall be done by the Messiah, Immanuel, that son of a virgin whose birth he had foretold (ch. vii. 14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because the church before his incarnation reaped great benefit and advantage by his undertaking in virtue of that first promise concerning the seed of the woman, Gen. iii. 15. As he was the Lamb slain, so he was the child born, from the foundation of the world, Rev. xiii. 8. All the great things that God did for the Old-Testament church were done by him as the eternal Word, and for his sake as the Mediator. He was the Anointed, to whom God had respect (Ps. lxxxiv. 9), and it was for the Lord's sake, for the Lord Christ's sake, that God caused his face to shine upon his sanctuary, Dan. ix. 17. The Jewish nation, and particularly the house of David, were preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to the church of God then that it should be preserved, and be the special care of the divine Providence, than this, that God had so great a mercy in reserve for it? The Chaldee paraphrast understands it of the man that shall endure for ever, even Christ. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Israel built much upon, often turned to, and read with pleasure.
1. See him in his humiliation. The same that is the mighty God is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon him; thus did he humble and empty himself, to exalt and fill us. He is born into our world. The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. God so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned. It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah's having come (Luke ii. 11), Unto you is born, this day, a Saviour. Note, Christ's being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear.
2. See him in his exaltation. This child, this son, this Son of God, this Son of man, that is given to us, is in a capacity to do us a great deal of kindness; for he is invested with the highest honour and power, so that we cannot but be happy if he be our friend.
(1.) See the dignity he is advanced to, and the name he has above every name. He shall be called (and therefore we are sure he is and shall be) Wonderful, Counsellor, &c. His people shall know him and worship him by these names; and, as one that fully answers them, they shall submit to him and depend upon him. [1.] He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, Ps. xvi. 7; Rev. iii. 18. He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him. [2.] He is the mighty God--God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it. [3.] He is the everlasting Father, or the Father of eternity; he is God, one with the Father, who is from everlasting to everlasting. He is the author of everlasting life and happiness to them, and so is the Father of a blessed eternity to them. He is the Father of the world to come (so the LXX. reads it), the father of the gospel-state, which is put in subjection to him, not to the angels, Heb. ii. 5. He was, from eternity, Father of the great work of redemption: his heart was upon it; it was the product of his wisdom as the counsellor, of his love as the everlasting Father. [4.] He is the prince of peace. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.
(2.) See the dominion he is advanced to, and the throne he has above every throne (v. 6): The government shall be upon his shoulder--his only. He shall not only wear the badge of it upon his shoulder (the key of the house of David, ch. xxii. 22), but he shall bear the burden of it. The Father shall devolve it upon him, so that he shall have an incontestable right to govern; and he shall undertake it, so that no doubt can be made of his governing well, for he shall set his shoulder to it, and will never complain, as Moses did, of his being overcharged. I am not able to bear all this people, Num. xi. 11, 14. Glorious things are here spoken of Christ's government, v. 7. [1.] That it shall be an increasing government. It shall be multiplied; the bounds of his kingdom shall be more and more enlarged, and many shall be added to it daily. The lustre of it shall increase, and it shall shine more and more brightly in the world. The monarchies of the earth were each less illustrious than the other, so that what began in gold ended in iron and clay, and every monarchy dwindled by degrees; but the kingdom of Christ is a growing kingdom, and will come to perfection at last. [2.] That it shall be a peaceable government, agreeable to his character as the prince of peace. He shall rule by love, shall rule in men's hearts; so that wherever his government is there shall be peace, and as his government increases the peace shall increase. The more we are subject to Christ the more easy and safe we are. [3.] That it shall be a rightful government. He that is the Son of David shall reign upon the throne of David and over his kingdom, which he is entitled to. God shall give him the throne of his father David, Luke i. 32, 33. The gospel church, in which Jew and Gentile are incorporated, is the holy hill of Zion, on which Christ reigns, Ps. ii. 6. [4.] That it shall be administered with prudence and equity, and so as to answer the great end of government, which is the establishment of the kingdom: He shall order it, and settle it, with justice and judgment. Every thing is, and shall be, well managed, in the kingdom of Christ, and none of his subjects shall ever have cause to complain. [5.] That it shall be an everlasting kingdom: There shall be no end of the increase of his government (it shall be still growing), no end of the increase of the peace of it, for the happiness of the subjects of this kingdom shall last to eternity and perhaps shall be progressive in infinitum--for ever. He shall reign henceforth even for ever; not only throughout all generations of time, but, even when the kingdom shall be delivered up to God even the Father, the glory both of the Redeemer and the redeemed shall continue eternally. [6.] That God himself has undertaken to bring all this about: "The Lord of hosts, who has all power in his hand and all creatures at his beck, shall perform this, shall preserve the throne of David till this prince of peace is settled in it; his zeal shall do it, his jealousy for his own honour, and the truth of his promise, and the good of his church." Note, The heart of God is much upon the advancement of the kingdom of Christ among men, which is very comfortable to all those that wish well to it; the zeal of the Lord of hosts will overcome all opposition.
Adam Clarke: Commentary on the Bible - 1831
9:1: Dimness "Accumulated darkness" - Either מנדחה menuddechah, fem. to agree with אפלה aphelah; or אפל המנדח aphel hammenuddach, alluding perhaps to the palpable Egyptian darkness, Exo 10:21.
The land of Zebulun - Zebulun, Naphtali, Manasseh, that is, the country of Galilee all round the sea of Gennesareth, were the parts that principally suffered in the first Assyrian invasion under Tiglath-pileser; see Kg2 15:29; Ch1 5:26. And they were the first that enjoyed the blessings of Christ's preaching the Gospel, and exhibiting his miraculous works among them. See Mede's Works, p. 101, and 457. This, which makes the twenty-third verse of chap. 8 in the Hebrew, is the first verse in chap. 9 in our authorized version. Bishop Lowth follows the division in the Hebrew.
Albert Barnes: Notes on the Bible - 1834
9:1: Nevertheless - Notwithstanding what is said in the pRev_ious chapter of the calamities that are coming upon Israel. Hengstenberg renders this whole verse: 'For darkness shall not be upon the land upon which there is distress; as the former time has dishonored the land of Zebulun and the land of Naphtali; so shall the time come to honor it, the region on the border of the sea, by the side of the Jordan, Galilee of the Gentiles.'
The dimness - The Hebrew word hero denotes obscurity, or darkness; and is used here, as the word darkness often is in the Scriptures, to denote calamity or affliction. The dimness, or calamity, here referred to, is that which is threatened, Isa 8:21-22.
Shall not be such - It shall not be unbroken darkness, and unalleviated calamity; but it shall be interrupted by the rising of the great light that shall shine on the dark land of Zebulun and Naphtali.
In her vexation - The word 'her' refers to the whole land of Palestine, to the afflictions that came upon the whole region. The word vexation, מוצק mû tsâ q means oppression, calamity, or being "straitened, or pressed."
When at the first - In the former time; on a former occasion.
He lightly afflicted - The word used here, קלל qâ lal, means properly, to be, or make light, or small; and in Hiphil, the form which occurs here, it often means to "esteem lightly, to despise, to hold in contempt;" Sa2 19:43; Eze 22:7. It probably has that sense here, as the design of the prophet is evidently to speak, not of a light affliction in the former time, but of a grievous, heavy calamity - a calamity which would be well denoted by the expression, 'he made them vile; he exposed them to contempt and derision.' The time to which reference is made here, was probably the invasion of the land by Tiglath-pileser; Kg2 15:29; Ch1 5:26. In that invasion, the parts of Zebulun and Naphtali were particularly afflicted. 'Tiglath-pileser took Ijon, and Gilead, and Galilee, and all the land of Naphtali, and carried them captive to Assyria;' Kg2 15:29. This region had also been invaded by Benhadad two hundred years before the time of Isaiah; Kg1 15:20, and there might have been a reference to these various invasions to which this northern part of the land of Palestine had been subjected.
The land of Zebulun - The region occupied by the tribe of Zebulun. This tribe was located between the sea of Tiberias, or the lake Gennesareth, and the Mediterranean. It extended entirely across from the one to the other, and as it was thus favored with a somewhat extended seacoast, the people were more given to commerce than the other tribes, and hence, mingled more with surrounding nations.
And the land of Naphtali - The region which was occupied by this tribe was directly north of Zebulun, and of the sea of Galilee, having that sea and the tribe of Zebulun on the south and southeast, Asher on the west, and a part of the tribe of Manasseh, on the east.
And afterward - That is, in subsequent times; meaning times that were to come after the prophecy here delivered. The pRev_ious part of the verse refers to the calamities that had come upon that region in former times. The expression here refers to what was seen by the prophet as yet to occur.
Did more grievously afflict - הכביד hı̂ kebbı̂ yd. This verb has very various significations. It properly means "to be heavy, to be grievous, to lie or fall heavy on anyone, to be dull, obstinate; also, to be honored, respected;" that is, of weight, or influence in society. It means, in Hiphil, the form which is used here, "to make heavy, or grievous;" Kg1 12:10; Isa 47:6; "to oppress," Neh 5:15; and it also means to "cause to be honored, or distinguished, to favor. - Gesenius." The connection requires that it should have this sense here, and the passage means, that the land which he had made vile in former times, or had suffered to be despised, he had purposed to honor, or to render illustrious by the great light that should rise on it. So Lowth, Rosenmuller, and Gesenius, translate it; see a similar use of the word in Jer 30:19; Ch2 25:19; Sa1 2:30.
By the way of the sea - The sea of Galilee, or Gennesareth. All this region was in the vicinity of that sea. The word "way" here, דרך derek, means toward, or in the vicinity of. The extensive dark region lying in the vicinity of that sea, Both those tribes bordered on the sea of Tiberias, or had that as a part of their boundary.
Beyond Jordan - This expression - הירדן עבר ‛ ē ber hayareddē n - means in the vicinity of Jordan; the land by the side of the Jordan, or perhaps that large region through which the upper part of the Jordan passed. It does not mean strictly on the east of Jordan, but rather the northern portion of the land. It is such language as a man would use who was describing the upper and imperfectly known regions of the country - the dark, uncivilized region through which the upper part of the Jordan flowed, and the word עבר ‛ ē ber, rendered here "beyond," means "side" - by the side of the Jordan.
Galilee of the nations - This was sometimes called upper Galilee. It was called 'Galilee of the nations,' or of the Gentiles, because it was surrounded by them, and because the pagan were extensively intermingled with the Jews. In this region, Solomon had given to Hiram, king of Tyre, twenty cities; Kg1 9:2. Adjacent to this region were the countries of Phenicia, Tyre, and Sidon; and the people would naturally mingle much with them in commerce. The country abounded with hills and caverns, and, consequently, it was never possible completely to dislodge from the fastnesses the former inhabitants of the land. Strabo enumerates among the inhabitants of Galilee, Arabians and Phenicians. The inhabitants of this country are represented as having been bold and courageous, but as seditious, and prone to insolence and rebellion. If it be asked here, in what way this land had been made contemptible, or why it was regarded as an object of contempt? we may reply,
(1) The district in which these two tribes dwelt constituted the border-land toward the pagan nations.
(2) The Galileans not only dwelt in the vicinity of the pagan, but a large number of them had actually remained in the country, and it had been found impossible to expel them from it; Jdg 1:30-35.
(3) The Phenicians, with whom they held commercial contact, and with whom they dwelt intermingled, were among the most corrupt of the pagan nations. To this may be added,
(4) They were far from Jerusalem, and, consequently, the influence of religion may be supposed to have been less felt among them than among the other Jews. The true religion was, in a great measure, lost upon them, and ignorance and superstition took its place. Hence, in the New Testament, they are spoken of as almost proverbially rude and ignorant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: am 3264, bc 740
the dimness: Isa 8:22
when: Kg1 15:19, Kg1 15:20; Kg2 15:29; Ch2 16:4
afterward: Lev 26:24, Lev 26:28; Kg2 17:5, Kg2 17:6; Ch1 5:26
by the way: Mat 4:15
Galilee of the nations: or, Galilee the populous
Carl Friedrich Keil and Franz Delitzsch
9:1
After the prophet has thus depicted the people as without morning dawn, he gives the reason for the assumption that a restoration of light is to be expected, although not for the existing generation. "For it does not remain dark where there is now distress: in the first time He brought into disgrace the land of Zebulun and the land of Naphtali, and in the last He brings to honour the road by the sea, the other side of Jordan, the circle of the Gentiles." כּי is neither to be taken as equivalent to the untranslatable ὃτι recitativum (Knobel), nor is there any necessity to translate it "but" or "nevertheless," and supply the clause, "it will not remain so." The reason assigned for the fact that the unbelieving people of Judah had fallen into a night without morning, is, that there was a morning coming, whose light, however, would not rise upon the land of Judah first, but upon other parts of the land. Mū‛âp and mūzâk are hophal nouns: a state of darkness and distress. The meaning is, There is not, i.e., there will not remain, a state of darkness over the land (lâh, like bâh in Is 8:21, refers to 'eretz), which is now in a state of distress; but those very districts which God has hitherto caused to suffer deep humiliation He will bring to honour by and by (hēkal = hēkēl, according to Ges. 67, Anm. 3, opp. hicbı̄d, as in Is 23:9). The height of the glorification would correspond to the depth of the disgrace. We cannot adopt Knobel's rendering, "as at a former time," etc., taking עת as an accusative of time and כּ as equivalent to כּאשׁר, for כּ is never used conjunctionally in this way (see Psalter, i. 301, and ii. 514); and in the examples adduced by Knobel (viz., Is 61:11 and Job 7:2), the verbal clauses after Caph are elliptical relative clauses. The rendering adopted by Rosenmller and others (sicut tempus prius vilem reddidit, etc., "as a former time brought it into contempt") is equally wrong. And Ewald, again, is not correct in taking the Vav in v'hâ-acharōn as the Vav of sequence used in the place of the Cēn of comparison. הראשׁון כּעת and האחרון are both definitions of time. The prophet intentionally indicates the time of disgrace with כּ, because this would extend over a lengthened period, in which the same fate would occur again and again. The time of glorification, on the other hand, is indicated by the accus. temporis, because it would occur but once, and then continue in perpetuity and without change. It is certainly possible that the prophet may have regarded hâ-acharōn as the subject; but this would destroy the harmony of the antithesis. By the land or territory of Naphtali ('artzâh, poet. for 'eretz, as in Job 34:13; Job 37:12, with a toneless ah) we are to understand the upper Galilee of later times, and by the land of Zebulun lower Galilee. In the antithetical parallel clause, what is meant by the two lands is distinctly specified: (1.) "the road by the sea," derek hayyâm, the tract of land on the western shore of the sea of Chinnereth; (2.) "the other side of Jordan," ‛ēber hayyardēn, the country to the east of the Jordan; (3.) "the circle of the Gentiles," gelı̄l haggōyim, the northernmost border-land of Palestine, only a portion of the so-called Galilaea of after times. Ever since the times of the judges, all these lands had been exposed, on account of the countries that joined them, to corruption from Gentile influence and subjugation by heathen foes. The northern tribes on this side, as well as those on the other side, suffered the most in the almost incessant war between Israel and the Syrians, and afterwards between Israel and the Assyrians; and the transportation of their inhabitants, which continued under Pul, Tiglath-pileser, and Shalmanassar, amounted at last to utter depopulation (Caspari, Beitr. 116-118). But these countries would be the very first that would be remembered when that morning dawn of glory should break. Matthew informs us (Mt 4:13.) in what way this was fulfilled at the commencement of the Christian times. On the ground of this prophecy of Isaiah, and not of a "somewhat mistaken exposition of it," as Renan maintains in his Vie de Jsus (Chapter 13), the Messianic hopes of the Jewish nation were really directed towards Galilee.
(Note: The Zohar was not the first to teach that the Messiah would appear in Galilee, and that redemption would break forth from Tiberias; but this is found in the Talmud and Midrash (see Litteratur-blatt des Orients, 1843, Col. 776).)
Tit is true that, according to Jerome, in loc., the Nazarenes supposed Is 9:1 to refer to the light of the gospel spread by the preaching of Paul in terminos gentium et viam universi maris. But "the sea" (hayyâm) cannot possibly be understood as referring to the Mediterranean, as Meier and Hofmann suppose, for "the way of the sea" (derek hayyâm) would in that case have been inhabited by the Philistines and Phoenicians; whereas the prophet's intention was evidently to mention such Israelitish provinces as had suffered the greatest affliction and degradation.
Geneva 1599
9:1 Nevertheless (a) the dimness [shall] not [be] such as [was] in her distress, (b) when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of (c) the nations.
(a) He comforts the Church again after these great threatenings promising to restore them to great glory in Messiah.
(b) With which Israel was punished, first by Tiglath-pilesar, which was a light scourge in respect to that which they suffered afterward by Shalmaneser, who carried the Israelites away captive.
(c) While the Jews and Gentiles dwelt together by reason of those twenty cites, which Solomon gave to Hiram.
John Gill
9:1 Nevertheless, the dimness shall not be such as was in her vexation,.... The words may be rendered, "for there shall be no weariness to him that straitens" or "afflicts" them (f); so Jarchi, who interprets it of the king of Assyria; but it is better to understand it of Titus Vespasian, who would not be weary of, but indefatigable in carrying on the siege of Jerusalem, and in distressing the Jews in all parts: or thus, "for there shall be no fleeing from him that is oppressed in it" (g); either that is besieged in Jerusalem, or distressed in Judea; and so the words are a reason of the former distress, and a continuation and amplification of it; though many interpreters think they are to be understood by way of comfort, and as a mitigation of it, which is the sense of our version:
when at first he lightly afflicted the land of Zebulun and the land of Naphtali; either by Pul king of Assyria, in the reign of Menahem king of Israel, 4Kings 15:19 or rather by Tilgathpilneser king of Assyria, in the reign of Pekah king of Israel, since by him Galilee, and all the land of Naphtali, were carried captive, 4Kings 15:29 which at the time of this prophecy was past, and was but a light affliction in comparison of what followed:
and afterwards did more grievously afflict her: by Shalmaneser king of Assyria, in the reign of Hoshea king of Israel, who took Samaria, and carried Israel or the ten tribes into captivity, from whence they returned not; and yet it is suggested, that the tribulation and distress that should come upon the Jews by the Romans should be greater than the heaviest of these; there should be no fleeing, no escape, no, not of any, as at those times mentioned, but wrath should come upon them to the uttermost, and particularly in the places following:
by the way of the sea; which some understand of the Mediterranean sea, and of that part of the land of Israel which lay next it; but it seems rather to design the sea of Tiberias or Galilee, as Jarchi rightly interprets it:
beyond Jordan; a part of the land of Israel so called, known by the name of Peraea; See Gill on Mt 4:25,
in Galilee of the nations; which was inhabited not only by Jews, but by persons of other nations, and therefore so called; now these places suffered much in the wars between the Jews and the Romans, by skirmishes, sieges, robberies, plunders, &c. as appears from the history of Josephus. Some interpreters understand all this, as before observed, as an alleviation of those times of trouble, as if it would be less than in former times; but it is certain that it was to be, and was, greater than ever was known, Mt 24:21 it is true, indeed, it may be considered as an alleviation of it, and as affording some comfort in a view of it, that in those very parts where there should be so much distress and misery, the Messiah, previous to it, would appear, and honour it with his presence, who is afterwards spoken of, and so, in connection with the following words, these may be rendered thus; as by De Dieu, "but obscurity shall not be brought to it" (the land) "to which distress is brought; as at the first time he caused reproach towards the land of Zebulun, and towards the land of Naphtali, so in the last" (time) "he will give glory by the way of the sea, beyond Jordan, on the border of the nations": and if it be asked what that glory should be, the answer is, "the people that walked in darkness", &c. and so the sense may be, that whereas the inhabitants of Zebulun and Naphtali, and all Galilee, were lightly esteemed of, being mean and illiterate, not famous for any arts or sciences, and having no prophet among them, should, in the days of the Messiah, be highly honoured, and made glorious by his presence, ministry, and miracles among them (h). See Mt 14:13, where it is quoted, and applied to Christ's being in those parts.
(f) "quia non defatigatio ei angustanti eos." Quidam in Gataker; so Jarchi. (g) "Et non poterit avolare de angustia sua", Hieron. (h) See my book of the Prophecies of the Messiah, &c. p. 148.
John Wesley
9:1 Nevertheless - The calamity of this land and its inhabitants shall be great, yet not such as that which was brought upon it by the king of Assyria, who at first indeed dealt more gently with them, but afterwards rooted them out. He - God. Zebulun - These parts are particularly mentioned, because this storm fell most heavily upon them; but under them the other parts of the land are understood. Afterward - By Shalmaneser, who took Samaria, and carried Israel into captivity, 4Kings 17:5-6. Of which calamity, though yet to come, he speaks as if it were past, as the manner of the prophet is. The sea - In that part of the land which borders upon the sea, the lake Genesareth, upon which the portions of Zebulun and Naphtali bordered. Galilee - Or, Galilee of the Gentiles, namely, the upper Galilee, so called because it bordered upon the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
9:1 CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Is 9:1-7)
Nevertheless, &c.--rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [HENGSTENBERG and MAURER]. The "for" refers, not to the words immediately preceding, but to the consolations in Is 8:9-10, Is 8:17-18. Do not despair, for, &c.
when at the first, &c.--rather, "as the former time has brought contempt on the land of Zebulun and Naphtali (namely, the deportation of their inhabitants under Tiglath-pileser, 4Kings 15:29, a little before the giving of this prophecy); so shall the after-coming time bring honor to the way of the sea (the district around the lake of Galilee), the land beyond (but HENGSTENBERG, "by the side of") Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Manasseh), the circle (but HENGSTENBERG, "Galilee") (that is, region) of the "Gentiles" [MAURER, HENGSTENBERG, &c.]. Galil in Hebrew is a "circle," "circuit," and from it came the name Galilee. North of Naphtali, inhabited by a mixed race of Jews and Gentiles of the bordering Phœnician race (Judg 1:30; 3Kings 9:11). Besides the recent deportation by Tiglath-pileser, it had been sorely smitten by Ben-hadad of Syria, two hundred years before (3Kings 15:20). It was after the Assyrian deportation colonized with heathens, by Esar-haddon (4Kings 17:24). Hence arose the contempt for it on the part of the southern Jews of purer blood (Jn 1:46; Jn 7:52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Mt 4:13, Mt 4:15-16). It was in despised Galilee that He first and most publicly exercised His ministry; from it were most of His apostles. Foretold in Deut 33:18-19; Acts 2:7; Ps 68:27-28, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favored Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (Mt 9:13). It was appropriate, too, that He who was both "the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles.
9:29:2: Ժողովուրդ որ գնայր ընդ խաւար՝ ետես լոյս մեծ. եւ որ բնակեալ էք յաշխարհի եւ ՚ի ստուերս մահու, լո՛յս ծագեսցէ ձեզ[9678]։ [9678] Ոմանք. Լոյս ծագեսցէ ՚ի ձեզ։
2 Այն ժողովուրդը, որն ընթանում էր խաւարի միջով, տեսաւ մեծ լոյս. ձեզ համար էլ, որ բնակւում էք աշխարհում եւ մահուան ստուերների մէջ[11], լոյս պիտի ծագի:[11] 11. Եբրայերէնում՝ մահուան ստուերի երկրում:
2 Խաւարի մէջ պտըտող ժողովուրդը մեծ լոյս տեսաւ, Մահուան ստուերին երկիրը բնակողներուն լոյս ծագեցաւ։
Ժողովուրդ որ գնայր ընդ խաւար` ետես լոյս մեծ, եւ որ բնակեալ [126]էք յաշխարհի եւ ի ստուերս մահու` լոյս ծագեսցէ ձեզ:

9:2: Ժողովուրդ որ գնայր ընդ խաւար՝ ետես լոյս մեծ. եւ որ բնակեալ էք յաշխարհի եւ ՚ի ստուերս մահու, լո՛յս ծագեսցէ ձեզ[9678]։
[9678] Ոմանք. Լոյս ծագեսցէ ՚ի ձեզ։
2 Այն ժողովուրդը, որն ընթանում էր խաւարի միջով, տեսաւ մեծ լոյս. ձեզ համար էլ, որ բնակւում էք աշխարհում եւ մահուան ստուերների մէջ[11], լոյս պիտի ծագի:
[11] 11. Եբրայերէնում՝ մահուան ստուերի երկրում:
2 Խաւարի մէջ պտըտող ժողովուրդը մեծ լոյս տեսաւ, Մահուան ստուերին երկիրը բնակողներուն լոյս ծագեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 Народ, ходящий во тьме, увидит свет великий; на живущих в стране тени смертной свет воссияет.
9:2 τὸ ο the πλεῖστον πλειστος most τοῦ ο the λαοῦ λαος populace; population ὃ ος who; what κατήγαγες καταγω lead down; draw up ἐν εν in εὐφροσύνῃ ευφροσυνη celebration σου σου of you; your καὶ και and; even εὐφρανθήσονται ευφραινω celebrate; cheer ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὡς ως.1 as; how οἱ ο the εὐφραινόμενοι ευφραινω celebrate; cheer ἐν εν in ἀμήτῳ αμητος and; even ὃν ος who; what τρόπον τροπος manner; by means οἱ ο the διαιρούμενοι διαιρεω divide σκῦλα σκυλον spoil
9:2 הָ hā הַ the עָם֙ ʕˌām עַם people הַ ha הַ the הֹלְכִ֣ים hōlᵊḵˈîm הלך walk בַּ ba בְּ in † הַ the חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness רָא֖וּ rāʔˌû ראה see אֹ֣ור ʔˈôr אֹור light גָּדֹ֑ול gāḏˈôl גָּדֹול great יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness אֹ֖ור ʔˌôr אֹור light נָגַ֥הּ nāḡˌah נָגַהּ shine עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
9:2. populus qui ambulabat in tenebris vidit lucem magnam habitantibus in regione umbrae mortis lux orta est eisThe people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.
2. The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined.
9:2. The people who walked in darkness have seen a great light. A light has risen for the inhabitants of the region of the shadow of death.
9:2. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined:

9:2 Народ, ходящий во тьме, увидит свет великий; на живущих в стране тени смертной свет воссияет.
9:2
τὸ ο the
πλεῖστον πλειστος most
τοῦ ο the
λαοῦ λαος populace; population
ος who; what
κατήγαγες καταγω lead down; draw up
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
σου σου of you; your
καὶ και and; even
εὐφρανθήσονται ευφραινω celebrate; cheer
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ὡς ως.1 as; how
οἱ ο the
εὐφραινόμενοι ευφραινω celebrate; cheer
ἐν εν in
ἀμήτῳ αμητος and; even
ὃν ος who; what
τρόπον τροπος manner; by means
οἱ ο the
διαιρούμενοι διαιρεω divide
σκῦλα σκυλον spoil
9:2
הָ הַ the
עָם֙ ʕˌām עַם people
הַ ha הַ the
הֹלְכִ֣ים hōlᵊḵˈîm הלך walk
בַּ ba בְּ in
הַ the
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
רָא֖וּ rāʔˌû ראה see
אֹ֣ור ʔˈôr אֹור light
גָּדֹ֑ול gāḏˈôl גָּדֹול great
יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness
אֹ֖ור ʔˌôr אֹור light
נָגַ֥הּ nāḡˌah נָגַהּ shine
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
9:2. populus qui ambulabat in tenebris vidit lucem magnam habitantibus in regione umbrae mortis lux orta est eis
The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.
2. The people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined.
9:2. The people who walked in darkness have seen a great light. A light has risen for the inhabitants of the region of the shadow of death.
9:2. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пророк продолжает изображать будущее благополучие, какое наступит для северного царства и для всего Израиля вообще с пришествием Мессии.

Страна смертной тени - то же, что шеол, преисподняя, где совсем нет света. Так названа вся земля израильская, где царит непроглядная тьма бедствий и суеверий, преимущественно же Галилея, находившаяся в среде влияния соседних языческих государств.
Albert Barnes: Notes on the Bible - 1834
9:2: The people that walked in darkness - The inhabitants of the region of Galilee. They were represented as walking in darkness, because they were far from the capital, and from the temple; they had few religious privileges; they were intermingled with the pagan, and were comparatively rude and uncultivated in their manners and in their language. Allusion to this is several times made in the New Testament; Joh 1:46 : 'Can any good thing come out of Nazareth?' Joh 7:52 : 'Search and look, for out of Galilee ariseth no prophet;' Mat 26:69; Mar 14:70. The word walked here is synonymous with lived, and denotes that thick darkness brooded over the country, so that they lived, or walked amidst it.
Have seen a great light - Light is not only an emblem of knowledge in the Scriptures, but of joy, rejoicing, and deliverance. It stands opposed to moral darkness, and to times of judgment and calamity. What is the particular reference here, is not agreed by expositors. The immediate connection seems to require us to understand it of deliverance from the calamities that were impending over the nation then. They would be afflicted, but they would be delivered. The tribes of Israel would be carried captive away; and Judah would also be removed. This calamity would particularly affect the ten tribes of Israel - the northern part of the land, the regions of Galilee - "for those tribes would be carried away not to return." Yet this region also would be favored with a especially striking manifestation of light. I see no reason to doubt that the language of the prophet here is adapted to extend into that future period when the Messiah should come to that dark region, and become both its light and its deliverer. Isaiah may have referred to the immediate deliverance of the nation from impending calamities, but there is a fullness and richness of the language that seems to be applicable only to the Messiah. So it is evidently understood in Mat 4:13-16.
They that dwell - The same people are referred to here as in the former member of the verse.
In the land of the shadow of death - This is a most beautiful expression, and is special to the Hebrew poets. The word צלמות tsalmâ veth, is exceedingly poetical. The idea is that of death, as a dark substance or being, casting a long and chilly shade over the land - standing between the land and the light - and thus becoming the image of ignorance, misery, and calamity. It is often used, in the Scriptures, to describe those regions that were lying as it were in the penumbra of this gloomy object, and exposed to all the chills and sorrows of this melancholy darkness. Death, by the Hebrews, was especially represented as extending his long and baleful shadow ever the regions of departed spirits; Job 38:17 :
Have the gates of death been opened to thee?
Hast thou seen the gates of the shadow of death?
Before I go - I shall not return -
To the land of darkness
And of the shadow of death.
Job 10:21
It is thus an image of chills, and gloom, and night - of anything that resembles the still and mournful regions of the dead. The Chaldee renders these two verses thus: 'In a former time Zebulun and Naphtali emigrated; and those who remained after them a strong king shall carry into captivity, because they did not remember the power which was shown in the Red Sea, and the miracles which were done in Jordan, and the wars of the people of the cities. The people of the house of Israel who walked in Egypt as in the midst of shades, came out that they might see a great light.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: walked: Isa 50:10, Isa 60:1-3, Isa 60:19; Mic 7:8, Mic 7:9; Mat 4:16; Luk 1:78, Luk 1:79, Luk 2:32; Joh 8:12; Joh 12:35, Joh 12:46; Eph 5:8, Eph 5:13, Eph 5:14; Pe1 2:9; Jo1 1:5-7
in the land: Job 10:21; Psa 23:4, Psa 107:10, Psa 107:14; Amo 5:8
Carl Friedrich Keil and Franz Delitzsch
9:2
The range of vision is first widened in Is 9:2.: "The people that walk about in darkness see a great light; they who dwell in the land of the shadow of death, upon them a light shines." The range of vision is here extended; not to the Gentiles, however, but to all Israel. Salvation would not break forth till it had become utterly dark along the horizon of Israel, according to the description in Is 5:30, i.e., till the land of Jehovah had become a land of the shadow of death on account of the apostasy of its inhabitants from Jehovah (zalmâveth is modified, after the manner of a composite noun, from zalmūth, according to the form kadrūth, and is derived from צלם, Aeth. salema, Arab. zalima, to be dark).
(Note: The shadow or shade, zēl, Arab. zill (radically related to tall = טל, dew), derived its name ab obtegendo, and according to the idea attached to it as the opposite of heat or of light, was used as a figure of a beneficent shelter (Is 16:3), or of what was dark and horrible (cf., Targ. tallâni, a night-demon). The verb zâlam, in the sense of the Arabic zalima, bears the same relation to zâlal as bâham to bâhâh (Gen. p. 93), ‛âram, to be naked, to ‛ârâh (Jeshurun, p. 159). The noun zelem, however, is either formed from this zâlam, or else directly from zēl, with the substantive termination em.)
The apostate mass of the nation is to be regarded as already swept away; for if death has cast its shadow over the land, it must be utterly desolate. In this state of things the remnant left in the land beholds a great light, which breaks through the sky that has been hitherto covered with blackness. The people, who turned their eyes upwards to no purpose, because they did so with cursing (Is 8:21), are now no more. It is the remnant of Israel which sees this light of spiritual and material redemption arise above its head. In what this light would consist the prophet states afterwards, when describing first the blessings and then the star of the new time.
Geneva 1599
9:2 The people that (d) walked in darkness have seen a great (e) light: they that dwell in the land of the shadow of death, upon them hath the (f) light shined.
(d) Which were in captivity in Babylon and the prophets speaks of that thing which would come to pass 60 years later as though it were now done.
(e) Meaning, the comfort of their deliverance.
(f) This captivity and deliverance were figures of our captivity by sin and of our deliverance by Christ through the preaching of the Gospel, (Mt 4:15-16).
John Gill
9:2 The people that walked in darkness,.... Meaning not the inhabitants of Judah and Jerusalem, in the times of Hezekiah, when Sennacherib besieged them, as Jarchi and Kimchi interpret it; and much less the people of Israel in Egypt, as the Targum paraphrases it; but the inhabitants of Galilee in the times of Christ; see Mt 4:16, Jn 1:48 and is a true character of all the people of God before conversion, who are in a state of darkness, under the power of sin, shut up in unbelief; are in gross ignorance of themselves, and their condition; of sin, and the danger they are exposed to by it; of divine and spiritual things; of the grace of God; of the way of peace, life, and salvation by Christ; and of the work of the blessed Spirit; and of the truths of the Gospel; they are in the dark, and can see no objects in a spiritual sense; not to read the word, so as to understand it; or to work that which is good; and they "walk" on in darkness, not knowing where they are, and whither they are going; and yet of these it is said, they
have seen a great light; Christ himself, who conversed among the Galilaeans, preached unto them, and caused the light of his glorious Gospel to shine into many of their hearts; by which their darkness was removed, so that they not only saw Christ, this great light, with their bodily eyes, but with the eyes of their understanding; who may be called the "light", because he is the author and giver of all light, even of nature, grace, and glory; and a "great" one, because he is the sun, the greatest light, the sun of righteousness, the light of the world, both of Jews and Gentiles; he is the true light, in distinction from all typical ones, and in opposition to all false ones, and who in his person is God over all.
They that dwell in the land of the shadow of death; as Galilee might be called, because it was a poor, miserable, and uncomfortable place, from whence no good came; and this character fitly describes God's people in a state of nature and unregeneracy, who are dead in Adam, dead in law, and dead in trespasses and sins, dead as to the spiritual use of the powers and faculties of their souls; they have no spiritual life in them, nor any spiritual sense, feeling, or motion; and they "dwell", continue, and abide in this state, till grace brings them out of it; see Jn 12:46,
upon them hath the light shined: Christ in human nature, through the ministration of his Gospel, by his spirit, so as to enlighten them who walk in darkness, and to quicken them who dwelt in the land of the shadow of death, and to comfort them in their desolate estate; and this light not only shone upon them in the external ministration of the word, as it did "upon" the inhabitants in general, but it shone "into" the hearts of many of them in particular, so that in this light they saw light.
John Wesley
9:2 The people - Israel and Judah. Darkness - The expression is general and so may well comprehend both calamity and ignorance, idolatry and profaneness, in which those parts were eminently involved. Have seen - Shall see at the coming of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
9:2 the people--the whole nation, Judah and Israel.
shadow of death--the darkest misery of captivity.
9:39:3: Զմե՛ծ մասն ժողովրդեանդ զոր իջուցեր յուրախութիւն քո. եւ ուրա՛խ եղիցին առաջի քո որպէս ուրախ լինիցին ՚ի հունձս, եւ որպէս որ բաժանիցենն զաւար[9679]. [9679] Ոմանք. Եւ որպէս բաժանիցինն զաւ՛՛։
3 Ժողովրդի մեծ մասը, որին մասնակից դարձրիր քո ուրախութեանը, ուրախանալու է քո առաջ, ինչպէս հնձի ժամանակ են ուրախանում եւ կամ աւարը բաժանելիս,
3 Ազգը շատցուցիր, անոր ուրախութիւնը մեծցուցիր. Անոնք քու առջեւդ կ’ուրախանան՝ հունձքի ատենի ուրախութեան պէս, Ինչպէս կը ցնծան անոնք, որ աւար կը բաժնեն։
Զմեծ մասն ժողովրդեանդ զոր իջուցեր յուրախութիւն քո, եւ ուրախ եղիցին`` առաջի քո` որպէս ուրախ լինիցին ի հունձս, եւ [127]որպէս որ բաժանիցենն զաւար:

9:3: Զմե՛ծ մասն ժողովրդեանդ զոր իջուցեր յուրախութիւն քո. եւ ուրա՛խ եղիցին առաջի քո որպէս ուրախ լինիցին ՚ի հունձս, եւ որպէս որ բաժանիցենն զաւար[9679].
[9679] Ոմանք. Եւ որպէս բաժանիցինն զաւ՛՛։
3 Ժողովրդի մեծ մասը, որին մասնակից դարձրիր քո ուրախութեանը, ուրախանալու է քո առաջ, ինչպէս հնձի ժամանակ են ուրախանում եւ կամ աւարը բաժանելիս,
3 Ազգը շատցուցիր, անոր ուրախութիւնը մեծցուցիր. Անոնք քու առջեւդ կ’ուրախանան՝ հունձքի ատենի ուրախութեան պէս, Ինչպէս կը ցնծան անոնք, որ աւար կը բաժնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 Ты умножишь народ, увеличишь радость его. Он будет веселиться пред Тобою, как веселятся во время жатвы, как радуются при разделе добычи.
9:3 διότι διοτι because; that ἀφῄρηται αφαιρεω take away ὁ ο the ζυγὸς ζυγος yoke ὁ ο the ἐπ᾿ επι in; on αὐτῶν αυτος he; him κείμενος κειμαι lie; laid καὶ και and; even ἡ ο the ῥάβδος ραβδος rod ἡ ο the ἐπὶ επι in; on τοῦ ο the τραχήλου τραχηλος neck αὐτῶν αυτος he; him τὴν ο the γὰρ γαρ for ῥάβδον ραβδος rod τῶν ο the ἀπαιτούντων απαιτεω demand back διεσκέδασεν διασκεδαζω lord; master ὡς ως.1 as; how τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἐπὶ επι in; on Μαδιαμ μαδιαν Madian; Mathian
9:3 הִרְבִּ֣יתָ hirbˈîṯā רבה be many הַ ha הַ the גֹּ֔וי ggˈôy גֹּוי people לֹ֖ולא *lˌô לְ to הִגְדַּ֣לְתָּ hiḡdˈaltā גדל be strong הַ ha הַ the שִּׂמְחָ֑ה śśimḥˈā שִׂמְחָה joy שָׂמְח֤וּ śāmᵊḥˈû שׂמח rejoice לְ lᵊ לְ to פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face כְּ kᵊ כְּ as שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy בַּ ba בְּ in † הַ the קָּצִ֔יר qqāṣˈîr קָצִיר harvest כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָגִ֖ילוּ yāḡˌîlû גיל rejoice בְּ bᵊ בְּ in חַלְּקָ֥ם ḥallᵊqˌām חלק divide שָׁלָֽל׃ šālˈāl שָׁלָל plunder
9:3. multiplicasti gentem non magnificasti laetitiam laetabuntur coram te sicut laetantur in messe sicut exultant quando dividunt spoliaThou hast multiplied the nation, and hast not increased the joy. They shall rejoice before thee, as they that rejoice in the harvest, as conquerors rejoice after taking a prey, when they divide the spoils.
3. Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil.
9:3. You have increased the nation, but you have not increased the rejoicing. They will rejoice before you, like those who rejoice at the harvest, like the victorious exulting after capturing the prey, when they divide the spoils.
9:3. Thou hast multiplied the nation, [and] not increased the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil.
Thou hast multiplied the nation, [and] not increased the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil:

9:3 Ты умножишь народ, увеличишь радость его. Он будет веселиться пред Тобою, как веселятся во время жатвы, как радуются при разделе добычи.
9:3
διότι διοτι because; that
ἀφῄρηται αφαιρεω take away
ο the
ζυγὸς ζυγος yoke
ο the
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
κείμενος κειμαι lie; laid
καὶ και and; even
ο the
ῥάβδος ραβδος rod
ο the
ἐπὶ επι in; on
τοῦ ο the
τραχήλου τραχηλος neck
αὐτῶν αυτος he; him
τὴν ο the
γὰρ γαρ for
ῥάβδον ραβδος rod
τῶν ο the
ἀπαιτούντων απαιτεω demand back
διεσκέδασεν διασκεδαζω lord; master
ὡς ως.1 as; how
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἐπὶ επι in; on
Μαδιαμ μαδιαν Madian; Mathian
9:3
הִרְבִּ֣יתָ hirbˈîṯā רבה be many
הַ ha הַ the
גֹּ֔וי ggˈôy גֹּוי people
לֹ֖ולא
*lˌô לְ to
הִגְדַּ֣לְתָּ hiḡdˈaltā גדל be strong
הַ ha הַ the
שִּׂמְחָ֑ה śśimḥˈā שִׂמְחָה joy
שָׂמְח֤וּ śāmᵊḥˈû שׂמח rejoice
לְ lᵊ לְ to
פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face
כְּ kᵊ כְּ as
שִׂמְחַ֣ת śimḥˈaṯ שִׂמְחָה joy
בַּ ba בְּ in
הַ the
קָּצִ֔יר qqāṣˈîr קָצִיר harvest
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָגִ֖ילוּ yāḡˌîlû גיל rejoice
בְּ bᵊ בְּ in
חַלְּקָ֥ם ḥallᵊqˌām חלק divide
שָׁלָֽל׃ šālˈāl שָׁלָל plunder
9:3. multiplicasti gentem non magnificasti laetitiam laetabuntur coram te sicut laetantur in messe sicut exultant quando dividunt spolia
Thou hast multiplied the nation, and hast not increased the joy. They shall rejoice before thee, as they that rejoice in the harvest, as conquerors rejoice after taking a prey, when they divide the spoils.
3. Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil.
9:3. You have increased the nation, but you have not increased the rejoicing. They will rejoice before you, like those who rejoice at the harvest, like the victorious exulting after capturing the prey, when they divide the spoils.
9:3. Thou hast multiplied the nation, [and] not increased the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Народ, обессиленный в своей численности потерями в сражениях с врагами и отведением значительной его части в плен, снова, благодаря Всевышнему, размножится и будет радоваться от того, что почувствует себя снова в общении с Господом (пред тобою).
Adam Clarke: Commentary on the Bible - 1831
9:3: And not increased the joy "Thou hast increased their joy" - Eleven MSS. of Kennicott's and six of De Ross's, two ancient, read לו lo, it, according to the Masoretical correction, instead of לא lo, not. To the same purpose the Targum and Syriac.
The joy in harvest - כשמחת בקציר kesimchath bakkatsir. For בקציר bakkatsir one MS. of Kennicott's and one of De Rossi's have קציר katsir, and another הקציר hakkatsir, "the harvest;" one of which seems to be the true, reading, as the noun preceding is in regimine.
Albert Barnes: Notes on the Bible - 1834
9:3: Thou hast multiplied the nation - Thou hast rendered the nation strong, powerful, mighty. Several interpreters, as Calvin, Vitringa, and Le Clerc, suppose that the prophet here, and in the two following verses, speaks in the first instance of the prosperity near at hand, and of the rapid increase of the Israelites after the return from the Babylonian exile, in which the inhabitants of Galilee must have participated, as may be inferred from the accounts of Josephus respecting the great population of that province in his time; see Jewish Wars, i. 20, 23. Vitringa also directs our attention to the fact, that the Jewish people, after the exile, not only filled Judea, but spread themselves into Egypt, Syria, Mesopotamia, Asia Minor, Greece, and Italy. But there seems to be no necessity for referring it to such an increase of the inhabitants. It may refer to the great increase of the Messiah's kingdom, or of the kingdom which he would set up, and whose commencement would be in Galilee; see Hengstenberg, Christol., vol. i. p. 354.
And not increased the joy - The Masoretes here read in the margin לו lô "to it," instead of לא lo' "not." Eleven manuscripts, two of them ancient, have this reading. This reading is followed by the Chaldee Paraphrase, the Syriac, and the Arabic. The Septuagint seems also to have so understood it. So also it is in the margin, and so the connection demands; and it is unquestionably the correct reading. It would then read, 'thou hast increased for it (the nation) the joy.' Hengstenberg, however, suggests that the phrase may mean, 'whose joy thou didst not before enlarge,' that is, upon whom thou hast before inflicted heavy sufferings. But this is harsh, and I see no reason to doubt that an error may have crept into the text.
They joy before thee according to the joy of harvest - This is a beautiful figure; and is found frequently in ancient writings. The harvest was a time of exultation and joy, and was commonly gathered amid songs and rejoicings, and concluded with a festival. The phrase 'before thee' refers to the fact that the first-fruits of the harvest among the Hebrews were presented with thanksgiving before God in the temple; Deu 12:7; Deu 14:22-26.
And as men rejoice ... - This is also an expression of great joy and rejoicing. Such an occasion, at the close of a battle, when great spoil or plunder had been taken, would be one of great rejoicing; see Jdg 5:30; Sa1 30:16; Ch2 20:25-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: hast multiplied: Isa 26:15, Isa 49:20-22; Neh 9:23; Psa 107:38; Hos 4:7; Zac 2:11, Zac 8:23, Zac 10:8
not increased the joy: or, to him increased the joy
they joy: Isa 12:1, Isa 25:9, Isa 35:2, Isa 35:10, Isa 54:1, Isa 55:12, Isa 61:7, Isa 61:10, Isa 65:18, Isa 66:10; Psa 4:7; Psa 126:5, Psa 126:6; Jer 31:7, Jer 31:12-14; Act 8:8; Phi 4:4; Pe1 1:8
according: Isa 16:9, Isa 16:10
and as men: Jdg 5:3; Sa1 30:16; Ch2 20:25-28; Psa 119:162; Luk 11:22
Carl Friedrich Keil and Franz Delitzsch
9:3
In Is 9:3 he says, in words of thanksgiving and praise: "Thou multipliest the nation, preparest it great joy; they rejoice before Thee like the joy in harvest, as men rejoice when they share the spoil." "The nation" (haggoi) is undoubtedly Israel, reduced to a small remnant. That God would make this again into a numerous people, was a leading feature in the pictures drawn of the time of glory (Is 26:15; Is 66:8; Zech 14:10-11), which would be in this respect the counterpart of that of Solomon (3Kings 4:20). If our explanation is the correct one so far, the only way to give an intelligible meaning to the chethib לא, taking it in a negative sense, is to render it, as Hengstenberg, Hitzig, and others have done, "Thou multipliest the nation to which Thou hadst formerly not given great joy," which must signify, per litoten, "the nation which Thou hadst plunged into deep sorrow." But it is unnatural to take any one of the prophetic preterites, commencing with hicbı̄d in Is 9:1, in any other than a future sense. We must therefore give the preference to the Keri לו, and render it, "Thou makest of the nation a great multitude, and preparest it great joy." The pronoun loo is written first, as in Lev 7:7-9; Job 41:4 (keri), probably with the emphasis assumed by Drechsler: "to it, in which there was not the smallest indication of such an issue as this." The verbs "multiplied" (higdaltâ) and "increased" (hirbithâ) are intentionally written together, to put the intensity of the joy on a level with the extensiveness of the multitude. This joy would be a holy joy, as the expression "before Thee" implies: the expression itself recals the sacrificial meals in the courts of the temple (Deut 12:7; Deut 14:26). It would be a joy over blessings received, as the figure of the harvest indicates; and joy over evil averted, as the figure of dividing the spoil presupposes: for the division of booty is the business of conquerors. This second figure is not merely a figure: the people that are so joyous are really victorious and triumphant.
(Note: On the passages in which לא chethib is לו keri, see at Ps 100:3 and Job 13:15.)
Geneva 1599
9:3 Thou hast (g) multiplied the nation, [and] increased the joy: they rejoice before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil.
(g) Their number was greater when they went into captivity then when they returned but their joy was greater at their return, (Hag 2:9).
John Gill
9:3 Thou hast multiplied the nation,.... With light, knowledge, honour, and glory, even Galilee of the nations before mentioned, the land of darkness, and of the shadow of death, where the people dwelt; on whom Christ, the light, shone in the ministration of his Gospel to them; whereby the number of believers in Christ were multiplied; and indeed, as he conversed, preached, and wrought his miracles most here, he had here the greatest number of disciples and followers; here were the five hundred brethren by whom he was seen at once, after his resurrection, 1Cor 15:6 for this is not to be understood of the Assyrian nation, whose army under Sennacherib was very large; nor of the Jewish nation enlarged by the destruction of that army, or of their increase after their return from the Babylonish captivity; nor of the church of God by the accession of Gentiles to it; but of the land or nation before spoken of:
and not increased the joy; or rather, as it should be rendered, "and hast increased joy unto it"; following the Keri; or marginal reading, which directs that it should be read, not as a negative, "not", but "to it"; and which is followed by the Targum and Syriac version, and by Jarchi, Aben Ezra, and Kimchi, and others; and the sense of the words requires this reading, since it follows,
they joy before thee; or otherwise there would be a manifest contradiction in the text; though some, to avoid it, read the words interrogatively, "hast thou not increased the joy?" thou hast; and in this way both the Keri and the Cetib, the reading and the writing, may be taken in, "hast thou not increased joy unto it?" and so as Gussetius (i) renders it,
"thou hast multiplied the nation to whom thou hadst not given great joy:''
that is, temporal joy; though now much of that which is of a spiritual kind: Christ the light appearing, his Gospel being preached by him, and his apostles, and many believing in him, occasioned an increase of spiritual joy in those parts; and so it is, that wherever the Gospel comes, and Christ is preached, and souls are converted, there is great joy, Acts 8:6 where there is any grace of the Spirit, as faith, hope, and love, there is joy; and particularly when a soul is enlightened and quickened, as in the preceding verse Is 9:2, it rejoices, reflecting on the state of darkness and death it is brought out of, and on the marvellous light, life, and liberty it is brought into; and at a sight of Christ, his person, offices, relations, and grace, as the sun of righteousness, with healing in his wings, and beaming light, salvation, and happiness; which joy is spiritual, internal, passes knowledge, is imperfect, but capable of being increased:
they joy before thee; the words, both in this and in the preceding clauses, are addressed to God, and show, that as the work of conversion, and an increase of spiritual joy, are from him; so that joy that is given by hint is expressed "before" him, in his house and ordinances, and it is in his sight, before whom all things are manifest; and so it denotes the truth and sincerity of it, which is illustrated by the following metaphors:
according to the joy in harvest; such as is expressed by men in harvest time, both by the rich owners and proprietors, when they have a good harvest, and well got in, and by the poor, who have a prospect of a comfortable supply in a cheap manner; and this simile is used with great propriety and pertinence. Christ and his ministers are sowers of seed, of the word; and hearers of the word are compared to seed sown in different places; and when any number of these are converted, it is a harvest which occasions joy. The Targum is,
"as the joy of conquerors in war;''
which agrees with what follows:
and as men rejoice when they divide the spoil; taken in war: in redemption, Christ has taken the prey from the mighty, and delivered the lawful captive, and has divided the spoil with the strong; and in effectual calling binds the strong man armed, and spoils his goods, and delivers souls out of his hands, and this is matter of great joy, Is 53:12 see Ps 119:162.
(i) Ebr. Comment. p. 423.
John Wesley
9:3 Thou hast - Thou hast made good thy promise to Abraham concerning the multiplication of his seed, by gathering in the Gentiles to the Jews. Before thee - In thy presence, and in the place of thy worship.
Robert Jamieson, A. R. Fausset and David Brown
9:3 multiplied . . . nation--primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
not increased the joy--By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. HENGSTENBERG, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. HORSLEY best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times--a land dark and thinly peopled--lit up by a sudden light--filled with new inhabitants--then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.
before thee--a phrase taken from sacrificial feasts; the tithe of harvest was eaten before God (Deut 12:7; Deut 14:26).
as men rejoice . . . divide . . . spoil--referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.
9:49:4: զի վերացա՛ւ ՚ի նոցանէ լո՛ւծն՝ որ կայր ՚ի վերայ, եւ գաւազանն որ ՚ի վերայ պարանոցի՛ նոցա։ Զի զգաւազանն պահանջողաց մերժեաց՝ որպէս եւ յաւուրն Մադիամու[9680]. [9680] Ոմանք. ՚Ի վերայ պարանոցաց. զի... որպէս յաւուրն Մադիամու. (5) զամենայն պատ՛՛։
4 որովհետեւ վերացաւ այն մեծ լուծը, որ նրանց վրայ էր դրուած, եւ գաւազանը, որ նրանց պարանոցին էր: Ինչպէս Մադիամի օրերին, նա մերժեց հարկապահանջների գաւազանը:
4 Վասն զի Մադիամի օրուանը պէս՝ Անոր ծանր լուծը ու կռնակին գաւազանը Եւ անոր վրայ բռնութիւն ընողին ցուպը կոտրեցիր։
զի [128]վերացաւ ի նոցանէ լուծն որ կայր ի վերայ, եւ գաւազանն որ ի վերայ պարանոցի նոցա. զի զգաւազան պահանջողացն մերժեաց`` որպէս եւ յաւուրն Մադիամու:

9:4: զի վերացա՛ւ ՚ի նոցանէ լո՛ւծն՝ որ կայր ՚ի վերայ, եւ գաւազանն որ ՚ի վերայ պարանոցի՛ նոցա։ Զի զգաւազանն պահանջողաց մերժեաց՝ որպէս եւ յաւուրն Մադիամու[9680].
[9680] Ոմանք. ՚Ի վերայ պարանոցաց. զի... որպէս յաւուրն Մադիամու. (5) զամենայն պատ՛՛։
4 որովհետեւ վերացաւ այն մեծ լուծը, որ նրանց վրայ էր դրուած, եւ գաւազանը, որ նրանց պարանոցին էր: Ինչպէս Մադիամի օրերին, նա մերժեց հարկապահանջների գաւազանը:
4 Վասն զի Մադիամի օրուանը պէս՝ Անոր ծանր լուծը ու կռնակին գաւազանը Եւ անոր վրայ բռնութիւն ընողին ցուպը կոտրեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 Ибо ярмо, тяготившее его, и жезл, поражавший его, и трость притеснителя его Ты сокрушишь, как в день Мадиама.
9:4 ὅτι οτι since; that πᾶσαν πας all; every στολὴν στολη robe ἐπισυνηγμένην επισυναγω gather together; bring in δόλῳ δολος cunning; treachery καὶ και and; even ἱμάτιον ιματιον clothing; clothes μετὰ μετα with; amid καταλλαγῆς καταλλαγη reconciliation ἀποτείσουσιν αποτινω pay off; repay καὶ και and; even θελήσουσιν θελω determine; will εἰ ει if; whether ἐγενήθησαν γινομαι happen; become πυρίκαυστοι πυρικαυστος burnt in fire
9:4 כִּ֣י׀ kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] עֹ֣ל ʕˈōl עֹל yoke סֻבֳּלֹ֗ו subbᵒlˈô סֹבֶל load וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] מַטֵּ֣ה maṭṭˈē מַטֶּה staff שִׁכְמֹ֔ו šiḵmˈô שְׁכֶם shoulder שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod הַ ha הַ the נֹּגֵ֣שׂ nnōḡˈēś נגשׂ drive בֹּ֑ו bˈô בְּ in הַחִתֹּ֖תָ haḥittˌōṯā חתת be terrified כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
9:4. iugum enim oneris eius et virgam umeri eius et sceptrum exactoris eius superasti sicut in die MadianFor the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor thou hast overcome, as in the day of Madian.
4. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian.
9:4. For you have prevailed over the yoke of their burden, and over the rod of their shoulder, and over the scepter of their oppressor, as in the day of Midian.
9:4. For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian:

9:4 Ибо ярмо, тяготившее его, и жезл, поражавший его, и трость притеснителя его Ты сокрушишь, как в день Мадиама.
9:4
ὅτι οτι since; that
πᾶσαν πας all; every
στολὴν στολη robe
ἐπισυνηγμένην επισυναγω gather together; bring in
δόλῳ δολος cunning; treachery
καὶ και and; even
ἱμάτιον ιματιον clothing; clothes
μετὰ μετα with; amid
καταλλαγῆς καταλλαγη reconciliation
ἀποτείσουσιν αποτινω pay off; repay
καὶ και and; even
θελήσουσιν θελω determine; will
εἰ ει if; whether
ἐγενήθησαν γινομαι happen; become
πυρίκαυστοι πυρικαυστος burnt in fire
9:4
כִּ֣י׀ kˈî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
עֹ֣ל ʕˈōl עֹל yoke
סֻבֳּלֹ֗ו subbᵒlˈô סֹבֶל load
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
מַטֵּ֣ה maṭṭˈē מַטֶּה staff
שִׁכְמֹ֔ו šiḵmˈô שְׁכֶם shoulder
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
הַ ha הַ the
נֹּגֵ֣שׂ nnōḡˈēś נגשׂ drive
בֹּ֑ו bˈô בְּ in
הַחִתֹּ֖תָ haḥittˌōṯā חתת be terrified
כְּ kᵊ כְּ as
יֹ֥ום yˌôm יֹום day
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
9:4. iugum enim oneris eius et virgam umeri eius et sceptrum exactoris eius superasti sicut in die Madian
For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor thou hast overcome, as in the day of Madian.
4. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian.
9:4. For you have prevailed over the yoke of their burden, and over the rod of their shoulder, and over the scepter of their oppressor, as in the day of Midian.
9:4. For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Вместо: жезл, поражавший..., (выражение, тождественное со следующим) лучше читать: "ошейник на его плечах".

День Мадиама - это день великого поражения, нанесенного Гедеоном мадианитянам (Суд 7:22: и сл.).
Albert Barnes: Notes on the Bible - 1834
9:4: For thou hast broken - This verse, and the following, show the way in which the occasion of the joy had been furnished. The expression 'thou hast' does not necessarily refer to the past, but is a form of expression derived from the nature of the prophetic visions, where that is described as past which is seen to pass before the eyes of the prophet; see the Introduction, section 7.
The yoke - This word is often used to denote oppression, or tyranny; Lev 26:13; Deu 28:48 - where oppression is described as 'an iron yoke;' compare Kg1 12:4; Isa 47:6; Isa 58:6.
The staff of his shoulder - The word rendered staff here may mean a bough, a branch, a staff, stick, or rod. Gesenius supposes that the expression here means the rod by which punishment is inflicted, and that the, phrase 'rod of, or for the shoulder,' denotes oppression and servitude. Rosenmuller thinks, that it refers rather to the custom among the ancients of placing a piece of wood, not unlike a yoke, on the necks and shoulders of slaves, as a mark of servitude. Hengstenberg understands it, 'the staff which strikes the neck or back.'
The rod of his oppressor - This, doubtless, refers to the chastisement which was inflicted on those in bondage, and is a phrase denoting oppression and servitude. The word 'his' here refers to Israel.
As in the day of Midian - This refers to the deliverance that was accomplished under Gideon against the Midianites; see Judg. 7; 8. That deliverance was a remarkable interposition of God. It was accomplished not by human strength; but was a signal manifestation of the power of God in delivering the nation from the long oppression of the Midianites. So the prophet says here, that the deliverance will be as signal a proof of the presence and power of God as is was in that day. Herder (Hebrew Poetry, vol. ii. p. 296) says, 'At that period, in the north part of the country, a great deliverance was wrought. Then, in the obscure forests of Naphtali and Zebulun, the light of freedom went forth over all the land. So now, also, in this northern press of nations, in the way along the sea of Galilee, where now the hostile Syrians are exercising their oppressions, the light of freedom is going forth, and there shall be joy and jubilee, like that of the song of Deborah.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: For thou hast broken: or, When thou brakest, Isa 14:25, Isa 47:6; Gen 27:40; Lev 26:13; Jer 30:8; Nah 1:13
the staff: Isa 10:5, Isa 10:27, Isa 14:3-5, Isa 30:31, Isa 30:32; Psa 125:3
as in the day: Isa 10:26; Jdg 6:1-6, Jdg 7:22-25, Jdg 8:10-12; Psa 83:9-11
Carl Friedrich Keil and Franz Delitzsch
9:4
"For the yoke of its burden and the stick of its neck, the stick of its oppressor, Thou hast broken to splinters, as in the day of Midian." The suffixes refer to the people (hâēâm). Instead of soblō, from sōbel, we have intentionally the more musical form סבּלו (with dagesh dirimens and chateph kametz under the influence of the previous u instead of the simple sheva). The rhythm of the v. of anapaestic. "Its burden" (subbolo) and "its oppressor" (nogēs bō) both recall to mind the Egyptian bondage (Ex 2:11; Ex 5:6). The future deliverance, which the prophet here celebrates, would be the counterpart of the Egyptian. But as the whole of the great nation of Israel was then redeemed, whereas only a small remnant would participate in the final redemption, he compares it to the day of Midian, when Gideon broke the seven years' dominion of Midian, not with a great army, but with a handful of resolute warriors, strong in the Lord (Judg 7). The question suggests itself here, Who is the hero, Gideon's antitype, through whom all this is to occur? The prophet does not say; but building up one clause upon another with כּי, he gives first of all the reason for the cessation of the oppressive dominion of the imperial power - namely, the destruction of all the military stores of the enemy.
Geneva 1599
9:4 For thou hast broken the (h) yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
(h) You gave them perfect joy by delivering them, and by destroying the tyrants, that had kept them in cruel bondage, as you delivered them by Gideon from the Midianites, (Judg 7:21).
John Gill
9:4 For thou hast broken the yoke of his burden,.... Of Galilee, of the nation multiplied, of the spiritual inhabitants of it, whose joy was increased; and this is one reason of it, because they were delivered by the Lord from the burdensome yoke of the ceremonial law, which was broken off and abolished by Christ; and from the tyranny of Satan, the god of this world, out of whose hands they were ransomed and delivered; and from the dominion of sin, under the power of which they had been in bondage.
And the staff of his shoulder, the rod of his oppressor; different phrases, expressive of the same thing; the bondage and slavery of the law, sin, and Satan:
as in the day of Midian; when Gideon got an entire victory over the Midianites, with a few unarmed men, by the sound of trumpets, and breaking of pitchers, Judg 7:16 and may denote the easy manner in which Christ obtained a conquest over all his and our enemies; and the means by which it is made known unto us, and we are freed from bondage to spiritual enemies; namely, by the ministration of the Gospel, compared to the blowing of trumpets; and which is a treasure put into earthen vessels, frail and weak men.
John Wesley
9:4 The yoke - His burdensome yoke. The staff - The staff or staves by which he was forced to carry burdens upon his shoulders. The rod - Wherewith he beat him. Oppressor - Of all his oppressors, but especially of sin and the devil. As - When God destroyed the Midianites in so admirable a manner by three hundred men.
Robert Jamieson, A. R. Fausset and David Brown
9:4 The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (4Kings 16:8), and of Israel's ten tribes from the oppressor (4Kings 15:19), but of the Jewish Christian Church from its last great enemy.
hast--the past time for the future, in prophetic vision; it expresses the certainty of the event.
yoke of his burden--the yoke with which he was burdened.
staff of . . . shoulder--the staff which strikes his shoulder [MAURER]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [ROSENMULLER].
day of Midian-- (Judg 7:8-22). As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (Is 9:6) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome the mighty hosts of Antichrist (compare Mic 5:2-5), containing the same contrast, and alluding also to "the Assyrian," the then enemy of the Church, as here in Isaiah, the type of the last great enemy. For further analogies between Gideon's victory and the Gospel, compare 2Cor 4:7, with Judg 7:22. As the "dividing of the spoil" (Is 9:3) was followed by that which was "not joy," the making of the idolatrous ephod (Judg 8:24-27), so the gospel victory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Antichrist (Rev_ 20:3, Rev_ 20:7-9), previous to Satan's last doom (Rev_ 20:10).
9:59:5: զի զամենայն պատմուճան եւ զհանդերձ ժողովեալ նենգութեամբ, տուգանօ՛ք տուժեսցին։ Այլ նոքա կամէին թէ հրձի՛գ լեալ էին։
5 Ամէն մի պատմուճանի եւ հանդերձի համար, որ նենգութեամբ էին հաւաքել, տուգանքով պիտի հատուցեն, նոյնիսկ եթէ դրանք այրուած լինէին, նրանք պիտի յօժարէին հատուցել,
5 Քանզի շառաչիւնով պատերազմողներուն բոլոր զէնքերը*Եւ արիւնաթաթախ հանդերձները Պիտի այրին եւ հրոյ ճարակ ըլլան։
[129]զի զամենայն պատմուճան եւ զհանդերձ ժողովեալ նենգութեամբ` տուգանօք տուժեսցին: Այլ նոքա կամէին թէ հրձիգ լեալ էին:

9:5: զի զամենայն պատմուճան եւ զհանդերձ ժողովեալ նենգութեամբ, տուգանօ՛ք տուժեսցին։ Այլ նոքա կամէին թէ հրձի՛գ լեալ էին։
5 Ամէն մի պատմուճանի եւ հանդերձի համար, որ նենգութեամբ էին հաւաքել, տուգանքով պիտի հատուցեն, նոյնիսկ եթէ դրանք այրուած լինէին, նրանք պիտի յօժարէին հատուցել,
5 Քանզի շառաչիւնով պատերազմողներուն բոլոր զէնքերը*Եւ արիւնաթաթախ հանդերձները Պիտի այրին եւ հրոյ ճարակ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 Ибо всякая обувь воина во время брани и одежда, обагренная кровью, будут отданы на сожжение, в пищу огню.
9:5 ὅτι οτι since; that παιδίον παιδιον toddler; little child ἐγεννήθη γενναω father; born ἡμῖν ημιν us υἱὸς υιος son καὶ και and; even ἐδόθη διδωμι give; deposit ἡμῖν ημιν us οὗ ος who; what ἡ ο the ἀρχὴ αρχη origin; beginning ἐγενήθη γινομαι happen; become ἐπὶ επι in; on τοῦ ο the ὤμου ωμος shoulder αὐτοῦ αυτος he; him καὶ και and; even καλεῖται καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him μεγάλης μεγας great; loud βουλῆς βουλη intent ἄγγελος αγγελος messenger ἐγὼ εγω I γὰρ γαρ for ἄξω αγω lead; pass εἰρήνην ειρηνη peace ἐπὶ επι in; on τοὺς ο the ἄρχοντας αρχων ruling; ruler εἰρήνην ειρηνη peace καὶ και and; even ὑγίειαν υγιεια he; him
9:5 כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole סְאֹון֙ sᵊʔôn סְאֹון boot סֹאֵ֣ן sōʔˈēn סאן tramp בְּ bᵊ בְּ in רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking וְ wᵊ וְ and שִׂמְלָ֖ה śimlˌā שִׂמְלָה mantle מְגֹולָלָ֣ה mᵊḡôlālˈā גלל roll בְ vᵊ בְּ in דָמִ֑ים ḏāmˈîm דָּם blood וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לִ li לְ to שְׂרֵפָ֖ה śᵊrēfˌā שְׂרֵפָה burning מַאֲכֹ֥לֶת maʔᵃḵˌōleṯ מַאֲכֹלֶת food אֵֽשׁ׃ ʔˈēš אֵשׁ fire
9:5. quia omnis violenta praedatio cum tumultu et vestimentum mixtum sanguine erit in conbustionem et cibus ignisFor every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.
5. For all the armour of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire.
9:5. For every violent plunder with a tumult, and every garment mixed with blood, will be burned up and will become fuel for the fire.
9:5. For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire.
For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire:

9:5 Ибо всякая обувь воина во время брани и одежда, обагренная кровью, будут отданы на сожжение, в пищу огню.
9:5
ὅτι οτι since; that
παιδίον παιδιον toddler; little child
ἐγεννήθη γενναω father; born
ἡμῖν ημιν us
υἱὸς υιος son
καὶ και and; even
ἐδόθη διδωμι give; deposit
ἡμῖν ημιν us
οὗ ος who; what
ο the
ἀρχὴ αρχη origin; beginning
ἐγενήθη γινομαι happen; become
ἐπὶ επι in; on
τοῦ ο the
ὤμου ωμος shoulder
αὐτοῦ αυτος he; him
καὶ και and; even
καλεῖται καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
μεγάλης μεγας great; loud
βουλῆς βουλη intent
ἄγγελος αγγελος messenger
ἐγὼ εγω I
γὰρ γαρ for
ἄξω αγω lead; pass
εἰρήνην ειρηνη peace
ἐπὶ επι in; on
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
εἰρήνην ειρηνη peace
καὶ και and; even
ὑγίειαν υγιεια he; him
9:5
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
סְאֹון֙ sᵊʔôn סְאֹון boot
סֹאֵ֣ן sōʔˈēn סאן tramp
בְּ bᵊ בְּ in
רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking
וְ wᵊ וְ and
שִׂמְלָ֖ה śimlˌā שִׂמְלָה mantle
מְגֹולָלָ֣ה mᵊḡôlālˈā גלל roll
בְ vᵊ בְּ in
דָמִ֑ים ḏāmˈîm דָּם blood
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לִ li לְ to
שְׂרֵפָ֖ה śᵊrēfˌā שְׂרֵפָה burning
מַאֲכֹ֥לֶת maʔᵃḵˌōleṯ מַאֲכֹלֶת food
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
9:5. quia omnis violenta praedatio cum tumultu et vestimentum mixtum sanguine erit in conbustionem et cibus ignis
For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.
5. For all the armour of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire.
9:5. For every violent plunder with a tumult, and every garment mixed with blood, will be burned up and will become fuel for the fire.
9:5. For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire.
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: Обувь воина... точнее: тяжелые солдатские сапоги (у римлян называвшиеся: caligae).

Одежда - воинский плащ. Отсюда видно, что вражеским воинам не во что будет одеться для отправления в поход против Израиля и что, след., Израиль будет оставлен врагами в покое.
Adam Clarke: Commentary on the Bible - 1831
9:5: Every battle of the warrior "The greaves of the armed warrior" - שאון שאון seon soen. This word, occurring only in this place, is oaf very doubtful signification. Schindler fairly tells us that we may guess at it by the context. The Jews have explained it, by guess I believe, as signifying battle, conflict: the Vulgate renders it violenta praedatio. But it seems as if something was rather meant which was capable of becoming fuel for the fire, together with the garments mentioned in the same sentence. In Syriac the word, as a noun, signifies a shoe, or a sandal, as a learned friend suggested to me some years ago. See Luk 15:22; Act 12:8. I take it, therefore, to mean that part of the armor which covered the legs and feet, and I would render the two words in Latin by caliga caligati. The burning of heaps of armor, gathered from the field of battle, as an offering made to the god supposed to be the giver of victory, was a custom that prevailed among some heathen nations; and the Romans used it as an emblem of peace, which perfectly well suits with the design of the prophet in this place. A medal struck by Vespasian on finishing his wars both at home and abroad represents the goddess Peace holding an olive branch in one hand, and, with a lighted torch in the other, setting fire to a heap of armor. Virgil mentions the custom: -
" - Cum primam aciem Praeneste sub ipsa
Stravi, scutorumque incendi victor acervos."
Aen. lib. viii., ver. 561.
"Would heaven, (said he), my strength and youth recall,
Such as I was beneath Praeneste's wall -
Then when I made the foremost foes retire
And set whole heaps of conquered shields on fire."
Dryden.
See Addison on Medals, Series 2:18. And there are notices of some such practice among the Israelites, and other nations of the most early times. God promises to Joshua victory over the kings of Canaan. "To-morrow I will deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire," Jos 11:6. See also Nah 2:13. And the psalmist employs this image to express complete victory, and the perfect establishment of peace: -
"He maketh wars to cease, even to the end of the land:
He breaketh the bow, and cutteth the spear in sunder;
And burneth the chariots in the fire.
- Psa 46:9.
עגלות agaloth, properly plausira, impedimenta, the baggage-wagons: which however the Septuagint and Vulgate render scuta, "shields;" and the Chaldee, "round shields," to show the propriety of that sense of the word from the etymology; which, if admitted, makes the image the same with that used by the Romans.
Ezekiel, Eze 39:8-10, in his bold manner has carried this image to a degree of amplification which I think hardly any other of the Hebrew poets would have attempted. He describes the burning of the arms of the enemy, in consequence of the complete victory to be obtained by the Israelites over Gog and Magog: -
"Behold, it is come to pass, and it is done,
Saith the Lord Jehovah.
This is the day of which I spoke:
And the inhabitants of the cities of Israel shall go forth.
And shall set on fire the armor, and the shield,
And the buckler, and the bow, and the arrows,
And the clubs and the lances;
And they shall set them on fire for seven years.
And they shall not bear wood from the field;
Neither shall they hew from the forest:
For of the armor shall they make their fires;
And they shall spoil their spoilers,
And they shall plunder their plunderers."
R. D. Kimchi, on this verse says this refers simply to the destruction of the Assyrians. Other battles are fought man against man, and spear against spear; and the garments are rolled in blood through the wounds given and received: but this was with burning, for the angel of the Lord smote them by night, and there was neither sword nor violent commotion, nor blood; they were food for the fire, for the angel of the Lord consumed them.
Albert Barnes: Notes on the Bible - 1834
9:5: For every battle of the warrior - The expression used here has caused great difficulty, from the fact that it occurs nowhere else in the Scriptures. The word סאון se'ô n, rendered here battle, is supposed to mean rather greaves, or the armor of the warrior which covered the feet and the legs. It would be literally translated, 'Every greave of those armed with greaves.' - Gesenius. The Chaldee renders it, 'FoRev_ery gift of theirs is for evil.' The Syriac, 'FoRev_ery tumult (of battle) is heard with terror.' Hengstenberg renders it, 'For all war-shoes put on at the noise of battle, all garments dipped in blood, shall be burnt, shall be the food of fire.' The idea, according to him, is, that the great future redemption will be like the deliverance under Gideon; 'because, far from being accomplished by force of arms, with it all contention and war shall cease.' Gesenius regards the figurative expression as a general designation of that peace which shall never end. All the armor used in war shall then be burned, as being of no further use.
Is with confused noise - The word used here - רעשׁ ra‛ ash - denotes, properly, a shaking, as of a spear; a concussion, tumult, noise, as of a battle. Here it is supposed to refer to the noise which the armor of the soldiers made - particularly to the noise made by the greaves, or war-shoes, worn on the feet and legs. Those greaves were fitted up; it is said, by numerous large iron hooks, or clasps, and were fastened sometimes with large nails; compare Josephus, Jewish Wars, B. vi. ch. i. section 8.
And garments - This word here refers, doubtless, to the soldier's cloak or blanket.
Rolled in blood - This is a description of the usual effect of war. The image of war is that of a clangor made by the armor of soldiers, and by garments that have been dipped in human blood. It is a most Rev_olting but just image.
But this shall be - In regard to this threatened invasion and danger, this shall be the result. The meaning is this. The prophet sees the image of war and of threatened invasion. He hears the clangor of their greaves - the sound of their march; and he sees the usual emblem of battle - bloody garments. But he says here, that this invasion shall not be successful. There was no occasion of alarm. The very armor of the warrior should be burned up. The enemy should be defeated - and their greaves, and their bloody garments, should be consumed.
With burning - For burning; that is it shall be consumed.
And fuel of fire - Hebrew, 'Food of fire.' This is a strong, emphatic expression - 'it shall be to be burned - the food of fire.' It denotes the certainty that they would be vanquished; that the invading foe would not be successful; and that his very armory and garments would be stripped off and burned. To understand this, it is necessary to remark, that in ancient times it was customary to strip the dead which were slain in a vanquished army, and to collect their armor, their chariots, etc., and consume them. The more valued spoils of battle were reserved as the prey of the victors, or to be suspended in temples censecrated to the gods; see Psa 46:9-10 :
He maketh wars to cease unto the end of the earth;
He breaketh the bow;
And cutteth the spear in sunder;
He burneth the chariot in the fire.
Ezekiel has carried out this description more at length:
And the inhabitants of the cities of Israel shall go forth,
And shall set on fire and burn the weapons,
Both the shields and the bucklers,
The bows and the arrows,
And the clubs and the lances.
Eze 39:9.
Zechariah has a similar figure, as descriptive of the time of the Messiah:
Rejoice greatly, O daughter of Zion;
Shout, O daughter of Jerusalem;
Behold, thy king cometh unto thee.
And I will cut off the chariot from Ephraim,
And the horse from Jerusalem,
And the battle bow shal be cut off, etc.
Zac 9:9-10.
This custom pRev_ailed among several nations. Thus Virgil:
- scutorumque incendi victor acervos.
AEneid, viii. 562.
There can be no doubt, I think, that the prophet here has his eye on the victories of the Messiah, and that he means to say, that in those victories all armor would be for fuel of fire; that is, that they would be achieved without hostile arms. Applied to the Messiah, it means either that his victories would be complete, or that in his victories all necessity of such armor would cease. According to this, the passage teaches that peace should be introduced by him without a conflict, and thus harmonizes with the numerous parallel passages in which peace is represented as a characteristic mark of the times of the Messiah, when contention, war, and destruction shall cease; see Isa 11:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: For every battle: etc. or, When the whole battle of the warrior was, etc
confused noise: Isa 13:4; Sa1 14:19; Jer 47:3; Joe 2:5; Nah 3:2
but this shall be: or, and it was, etc
burning: Isa 4:4, Isa 10:16, Isa 10:17, Isa 30:33, Isa 37:36, Isa 66:15, Isa 66:16; Psa 46:9; Eze 39:8-10; Mal 3:2, Mal 3:3; Mat 3:11; Act 2:3, Act 2:19; Th2 1:8
fuel: Heb. meat, Lev 3:11, Lev 3:16
Carl Friedrich Keil and Franz Delitzsch
9:5
"For every boot of those who tramp with boots in the tumult of battle, and cloak rolled in blood, shall be for burning, a food of fire." That which is the food of fire becomes at the same time a sĕrēphâh, inasmuch as the devouring fire reduces it to ashes, and destroys its previous existence. This closing statement requires for סאון the concrete sense of a combustible thing; and this precludes such meanings as business (Handel und Wandel), noise, or din (= שׁאון, Jerome, Syriac, Rashi, and others). On the other hand, the meaning "military equipment," adopted by Knobel and others - a meaning derived from a comparison of the derivatives of the Aramaean zūn, ăzan, and the Arabic zâna, fut. yezı̄n (to dress or equip) - would be quite admissible; at the same time, the interchange of Samech and Zain in this word cannot be dialectically established. Jos. Kimchi has very properly referred to the Targum sēn, mesân (Syr. also sâūn with an essentially long a), which signifies shoe (see Bynaeus, de calceo Hebraeorum) - a word which is more Aramaean than Hebrew, and the use of which in the present connection might be explained on the ground that the prophet had in his mind the annihilation of the Assyrian forces. We should no doubt expect sâ'ūn (sandaloumenos) instead of sō'ēn; but the denom. verb sâ'ăn might be applied to a soldier's coming up in military boots, and so signify Caligatum venire, although the primary meaning is certainly Calceare se (e.g., Eph 6:15, Syr.). Accordingly we should render it, "every boot of him who comes booted (des Einherstiefelnden) into the tumult of battle," taking the word ra‛ash, not as Drechsler does, in the sense of the noise made by a warrior coming up proudly in his war-boots, nor with Luzzatto in the sense of the war-boot itself, for which the word is too strong, but as referring to the noise or tumult of battle (as in Jer 10:22), in the midst of which the man comes up equipped or shod for military service. The prophet names the boot and garment with an obvious purpose. The destruction of the hostile weapons follows as a matter of course, if even the military shoes, worn by the soldiers in the enemies' ranks, and the military cloaks that were lying in dâmim, i.e., in blood violently shed upon the battle-field, were all given up to the fire.
Geneva 1599
9:5 For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be (i) with burning [and] fuel of fire.
(i) He speaks of the deliverance of his Church, which he has delivered miraculously from his enemies, but especially by the coming of Christ of whom he prophecies in the next verse.
John Gill
9:5 For every battle of the warrior is with confused noise,.... With the sound of the trumpet and as now with beating of drums, and the huzzas and shoutings of the soldiers, the stamping and neighing of horses, the rushing of chariots, and rumbling of wheels, and the clashing of swords, spears, and shields, and these sometimes striking one against another (k):
and garments rolled in blood; of them that were slain in battle:
but this shall be with burning and fuel of fire; which refers either to the sudden destruction of the Midianites, or rather to the quick and easy conquest that Christ obtained over sin, Satan, the world, and death; which was as soon over as any combustible matter is burnt with fire. Some interpret this of the destruction of the devil, his angels, of antichrist, and all wicked men by fire, at the last day; and others think that this last clause is to be read in connection with the preceding: "and garments rolled in blood, which shall be for burning, the fuel of fire" (l); that is, which garments rolled in blood shall be burnt with fire, and utterly consumed; and so there be no more war, but perpetual peace. It was usual after victory to burn the armour and spoils of the enemy (m); or rather it may intend the burning love and flaming zeal and affection of Christ the Saviour, next described Is 9:5.
(k) Vid. Lydium de re militari, l. 4. c. 3. p. 159. (l) So Cocceius, De Dieu. (m) Vid. Lydium de re militari, l. 6. e. 4. p. 229.
John Wesley
9:5 Noise - With the triumphant exclamations of the conqueror, and the bitter lamentations of the conquered, and the different cries of the same persons, sometimes conquering, and sometimes conquered. Blood - With great difficulty and slaughter. But - But this victory which God's people shall have over all their enemies, shall be more terrible to their adversaries, whom God will utterly consume, as it were by fire.
Robert Jamieson, A. R. Fausset and David Brown
9:5 every battle, &c.--rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [MAURER]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (Is 2:4; Is 11:6-7; Ps 46:9; Ezek 39:9; Mic 5:5, Mic 5:10; Zech 9:9-10). Compare Mal 4:1, as to the previous burning up of the wicked.
9:69:6: Զի մանուկ ծնա՛ւ մեր, որդի՛ տուաւ մեզ. որոյ իշխանութիւն իւր եղեւ ՚ի վերայ ուսոց իւրոց. եւ անուն կոչեցաւ նմա Հրեշտա՛կ մեծի՛ խորհրդոյ. Սքանչելի խորհրդակից, Աստուած հզօր. Իշխան. Հա՛յր հանդերձելոյ աշխարհին[9681]։ [9681] Օրինակ մի՝ ունի համաձայն Ոսկանայ. Զի մանուկ ծնաւ մեզ, որ՛՛։
6 քանզի մեզ համար մանուկ ծնուեց, մի որդի տրուեց մեզ, որի իշխանութիւնն իր ուսերի վրայ պիտի լինի. նա պիտի կոչուի Մեծ խորհրդի հրեշտակ[12], Սքանչելի խորհրդակից, Աստուած հզօր, Իշխան, Հայր հանդերձեալ աշխարհի[13]:[13] 12. Եբրայերէնում՝ չիք:">[12], Սքանչելի խորհրդակից, Աստուած հզօր, Իշխան, Հայր հանդերձեալ աշխարհի
6 Վասն զի մեզի մանուկ մը ծնաւ, Մեզի որդի մը տրուեցաւ Եւ իշխանութիւնը անոր ուսին վրայ պիտի ըլլայ։Անոր անունը պիտի կոչուի Սքանչելի, Խորհրդակից, Հզօր Աստուած, Յաւիտենականութեան Հայր, Խաղաղութեան Իշխան։
Զի մանուկ ծնաւ մեզ, որդի տուաւ մեզ, որոյ իշխանութիւն իւր եղեւ ի վերայ ուսոց իւրոց. եւ անուն կոչեցաւ նմա` [130]Հրեշտակ մեծի խորհրդոյ,`` Սքանչելի, Խորհրդակից, Աստուած Հզօր. [131]Իշխան, Հայր հանդերձելոյ աշխարհին:

9:6: Զի մանուկ ծնա՛ւ մեր, որդի՛ տուաւ մեզ. որոյ իշխանութիւն իւր եղեւ ՚ի վերայ ուսոց իւրոց. եւ անուն կոչեցաւ նմա Հրեշտա՛կ մեծի՛ խորհրդոյ. Սքանչելի խորհրդակից, Աստուած հզօր. Իշխան. Հա՛յր հանդերձելոյ աշխարհին[9681]։
[9681] Օրինակ մի՝ ունի համաձայն Ոսկանայ. Զի մանուկ ծնաւ մեզ, որ՛՛։
6 քանզի մեզ համար մանուկ ծնուեց, մի որդի տրուեց մեզ, որի իշխանութիւնն իր ուսերի վրայ պիտի լինի. նա պիտի կոչուի Մեծ խորհրդի հրեշտակ[12], Սքանչելի խորհրդակից, Աստուած հզօր, Իշխան, Հայր հանդերձեալ աշխարհի[13]:
[13] 12. Եբրայերէնում՝ չիք:">[12], Սքանչելի խորհրդակից, Աստուած հզօր, Իշխան, Հայր հանդերձեալ աշխարհի
6 Վասն զի մեզի մանուկ մը ծնաւ, Մեզի որդի մը տրուեցաւ Եւ իշխանութիւնը անոր ուսին վրայ պիտի ըլլայ։Անոր անունը պիտի կոչուի Սքանչելի, Խորհրդակից, Հզօր Աստուած, Յաւիտենականութեան Հայր, Խաղաղութեան Իշխան։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 Ибо Младенец родился нам Сын дан нам; владычество на раменах Его, и нарекут имя Ему: Чудный, Советник, Бог крепкий, Отец вечности, Князь мира {В Славянской Библии этот стих читается так: >.}.
9:6 μεγάλη μεγας great; loud ἡ ο the ἀρχὴ αρχη origin; beginning αὐτοῦ αυτος he; him καὶ και and; even τῆς ο the εἰρήνης ειρηνη peace αὐτοῦ αυτος he; him οὐκ ου not ἔστιν ειμι be ὅριον οριον frontier ἐπὶ επι in; on τὸν ο the θρόνον θρονος throne Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τὴν ο the βασιλείαν βασιλεια realm; kingdom αὐτοῦ αυτος he; him κατορθῶσαι κατορθοω he; him καὶ και and; even ἀντιλαβέσθαι αντιλαμβανω relieve; lay hold of αὐτῆς αυτος he; him ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even ἐν εν in κρίματι κριμα judgment ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever χρόνον χρονος time; while ὁ ο the ζῆλος ζηλος zeal; jealousy κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ποιήσει ποιεω do; make ταῦτα ουτος this; he
9:6 כִּי־ kî- כִּי that יֶ֣לֶד yˈeleḏ יֶלֶד boy יֻלַּד־ yullaḏ- ילד bear לָ֗נוּ lˈānû לְ to בֵּ֚ן ˈbēn בֵּן son נִתַּן־ nittan- נתן give לָ֔נוּ lˈānû לְ to וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be הַ ha הַ the מִּשְׂרָ֖ה mmiśrˌā מִשְׂרָה dominion עַל־ ʕal- עַל upon שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call שְׁמֹ֜ו šᵊmˈô שֵׁם name פֶּ֠לֶא pelˌe פֶּלֶא miracle יֹועֵץ֙ yôʕˌēṣ יעץ advise אֵ֣ל ʔˈēl אֵל god גִּבֹּ֔ור gibbˈôr גִּבֹּור vigorous אֲבִי ʔᵃvî אָב father עַ֖ד ʕˌaḏ עַד future שַׂר־ śar- שַׂר chief שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
9:6. parvulus enim natus est nobis filius datus est nobis et factus est principatus super umerum eius et vocabitur nomen eius Admirabilis consiliarius Deus fortis Pater futuri saeculi Princeps pacisFor a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.
6. For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.
9:6. For unto us a child is born, and unto us a son is given. And leadership is placed upon his shoulder. And his name shall be called: wonderful Counselor, mighty God, father of the future age, Prince of Peace.
9:6. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace:

9:6 Ибо Младенец родился нам Сын дан нам; владычество на раменах Его, и нарекут имя Ему: Чудный, Советник, Бог крепкий, Отец вечности, Князь мира {В Славянской Библии этот стих читается так: <<Ибо Младенец родился нам, Сын, и дан нам; владычество Его на раменах Его, и нарекут имя Ему: Великого Совета Ангел, Чудный, Советник, Бог крепкий, Властелин, Князь мира, Отец будущего века; ибо приведу мир князьям, мир и здравие Его>>.}.
9:6
μεγάλη μεγας great; loud
ο the
ἀρχὴ αρχη origin; beginning
αὐτοῦ αυτος he; him
καὶ και and; even
τῆς ο the
εἰρήνης ειρηνη peace
αὐτοῦ αυτος he; him
οὐκ ου not
ἔστιν ειμι be
ὅριον οριον frontier
ἐπὶ επι in; on
τὸν ο the
θρόνον θρονος throne
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
κατορθῶσαι κατορθοω he; him
καὶ και and; even
ἀντιλαβέσθαι αντιλαμβανω relieve; lay hold of
αὐτῆς αυτος he; him
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
ἐν εν in
κρίματι κριμα judgment
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
καὶ και and; even
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
χρόνον χρονος time; while
ο the
ζῆλος ζηλος zeal; jealousy
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ποιήσει ποιεω do; make
ταῦτα ουτος this; he
9:6
כִּי־ kî- כִּי that
יֶ֣לֶד yˈeleḏ יֶלֶד boy
יֻלַּד־ yullaḏ- ילד bear
לָ֗נוּ lˈānû לְ to
בֵּ֚ן ˈbēn בֵּן son
נִתַּן־ nittan- נתן give
לָ֔נוּ lˈānû לְ to
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
הַ ha הַ the
מִּשְׂרָ֖ה mmiśrˌā מִשְׂרָה dominion
עַל־ ʕal- עַל upon
שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
שְׁמֹ֜ו šᵊmˈô שֵׁם name
פֶּ֠לֶא pelˌe פֶּלֶא miracle
יֹועֵץ֙ yôʕˌēṣ יעץ advise
אֵ֣ל ʔˈēl אֵל god
גִּבֹּ֔ור gibbˈôr גִּבֹּור vigorous
אֲבִי ʔᵃvî אָב father
עַ֖ד ʕˌaḏ עַד future
שַׂר־ śar- שַׂר chief
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
9:6. parvulus enim natus est nobis filius datus est nobis et factus est principatus super umerum eius et vocabitur nomen eius Admirabilis consiliarius Deus fortis Pater futuri saeculi Princeps pacis
For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.
6. For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.
9:6. For unto us a child is born, and unto us a son is given. And leadership is placed upon his shoulder. And his name shall be called: wonderful Counselor, mighty God, father of the future age, Prince of Peace.
9:6. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.
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
6: Младенец. Виновником этой перемены в судьбе Израиля будет Младенец, т. е., очевидно, тот Младенец Еммануил, о рождении которого шла речь в 7-й гл. 14: ст. и о котором как Властелине и Защитнике Святой земли сказано в гл. 8-й.

Родился - пророк созерцает рождение Мессии - Младенца, как уже совершившийся факт.

Сын - подразумевается или Божий или Царский. В последнем случае слово сын должно получить значение потомка (конечно, Давидова).

Владычество..., т. е. на плечах у Него будут видны знаки царского достоинства - напр., золотая цепь.

Нарекут имя Ему - т. е. будут признавать Его, вполне согласно с Его действительным достоинством за Существо Божеской природы. Такой именно смысл имеют следующие далее имена Младенца.

Чудный Советник (аналогия со следующим выражением и ритм заставляют соединять оба эти слова в одно выражение).

Бог крепкий (Ср. 10:21), Отец вечности или виновник времени, от Которого находится жизнь мира в полной зависимости во всякое время (47:6).

Князь мира (ср. Зах 9:9; Мих 5:2), Который может водворить на земле совершенный мир.
Adam Clarke: Commentary on the Bible - 1831
9:6: The government shall be upon his shoulder - That is, the ensign of government; the scepter, the sword, the key, or the like, which was borne upon or hung from the shoulder. See note on Isa 22:22.
And his name shall be called - אל גבור El gibbor, the prevailing or conquering God.
The everlasting Father "The Father of the everlasting age" - Or אבי עד Abi ad, the Father of eternity. The Septuagint have μεγαλης βουλης Αγγελος, "the Messenger of the Great Counsel." But instead of אבי אד Abi ad, a MS. of De Rossi has אבעזר Abezer, the helping Father; evidently the corruption of some Jew, who did not like such an evidence in favor of the Christian Messiah.
Prince of Peace - שר שלום sar shalom, the Prince of prosperity, the Giver of all blessings.
A MS. of the thirteenth century in Kennicott's collection has a remarkable addition here. "He shall be a stumbling-block, המכשלה; the government is on his shoulder." This reading is nowhere else acknowledged, as far as I know.
Albert Barnes: Notes on the Bible - 1834
9:6: For - This is given as a reason of the victories that were predicted in the pRev_ious verses. That it has reference to the Messiah has been almost universally conceded; and indeed it does not seem possible to doubt it. The eye of the prophet seems to have been fixed on this great and glorious event - as attracting all his attention. The scenes of coming times, like a panorama, or picture, passed before him. Most of the picture seems to have been that of battles, conflicts, sieges, dimness, and thick darkness. But in one portion of the passing scene there was light. It was the light that he saw rising in the distant and darkened Galilee. He saw the joy of the people; the armor of war laid aside; the image of peace succeeding; the light expanding and becoming more intense as the darkness retired, until he saw in this region the Prince of Peace - the Sun of Righteousness itself. The eye of the prophet gazed intently on that scene, and was fixed on that portion of the picture: he sees the Messiah in his office, and describes him as already come, and as born unto the nation.
Unto us - For our benefit. The prophet saw in vision the darkness and gloom of the nation, and saw also the son that would be born to remove that darkness, and to enlighten the world.
A child - (ילד yeled). This word usually denotes a lad, a boy, a youth. It is commonly applied to one in early life; but no particular stress is to be laid on the word. The vision of the prophet is, that the long-expected Messiah is born, and is seen growing up amidst the surrounding darkness of the north of Palestine, Isa 9:1.
Is born - Not that he was born when the prophet spake. But in prophetic vision, as the events of the future passed before his mind, he saw that promised son, and the eye was fixed intently on him; see the Introduction, section 7, and the note at Isa 1:1.
A son - בן bê n. This word does not differ materially from the word translated child. In the future scenes, as they passed before the mind of the prophet, he saw the child, the son that was to be born, and described him as he appeared to his view - as a child. Fixing the eye on him, he proceeds at once to designate his character by stating the appropriate names which he would bear.
Is given - The Messiah is often represented as having been given, or sent; or as the rich gift of God; the note at Act 4:12; Joh 3:16; Eph 1:22; Joh 17:4. The Messiah was pre-eminently the gift of the God of love. Man had no claim on him, and God voluntarily gave his Son to be a sacrifice for the sins of the world.
And the government shall be upon his shoulder - The sense of this passage is, that he shall rule, or that the government shall be vested in him. Various interpretations have, however, been given of the phrase 'upon his shoulder.' Some have supposed, that it means simply he shall sustain the government, as the shoulder is that by which we uphold any thing. Pliny and Cicero thus use the phrase; see Rosenmuller. Others, that it means that he should wear the royal purple from a child. - Grotius. Lowth supposes that it refers to the ensign of government - the scepter, the sword, the keys, or the like, that were borne upon the shoulder, or suspended from it; see the note at Isa 22:22. It is evident, from this latter place, that some ensign of office was usually borne upon the shoulder. The sense is, that he should be a king, and under this character the Messiah is often predicted.
And his name shall be called - That is, his attributes shall be such as to make all these applications appropriate descriptions of his power and work. To be called, and to be, in the Hebrew, often mean the same thing. The word ויקרא vayı̂ qerâ' may possibly mean, Yahweh shall call him; or it may be regarded as taken impersonally. Such a use of a verb is not uncommon in Isaiah. 'One calls him,' is, according to the usage in Isaiah, as ranch as to say, he will justly bear this name; or simply, he will be.
Wonderful - פלא pele'. This word is derived from the verb פלא pâ lâ', to separate, to distinguish, or to make great. It is applied usually to anything that is great or wonderful, as a miracle; Exo 15:2; Lam 1:9; Dan 12:6. It is applied here to denote the unusual and remarkable assemblage of qualities that distinguished the Messiah. Those are specified more particularly in the other part of the verse; such an assemblage of quailties as to make proper the names Mighty God, etc. 'The proper idea of the word,' says Hengstenberg, 'is miraculous. It imports that the personage here referred to, in his being and in his works, will be exalted above the ordinary course of nature, and that his whole manifestation will be a miracle.' Yet it seems to me, that the proper idea of the word is not that of miraculous. It is rather that which is separated from the ordinary course of events, and which is suited to excite amazement, wonder, and admiration, whether it be miraculous or not.
This will be apparent if the following places are examined, where the word occurs in various forms. It is rendered marvelous, Psa 118:23; Psa 139:14; Psa 98:1; Job 5:9; wonderful, Sa2 1:26; Psa 139:14; Pro 30:18; Job 42:3; Psa 72:18; Psa 86:10; hidden, Deu 30:2; things too high, Psa 131:1; miracles, Jdg 6:13; Exo 15:2; Psa 77:14; Psa 88:10; Psa 89:5; the word is translated wonders, in the sense of miracles, in several places; and hard, Deu 17:8; Jer 32:17. From these passages, it is clear that it may denote that which is miraculous, but that this idea is not necessarily connected with it. Anything which is suited to excite wonder and amazement, from any cause, will correspond with the sense of the Hebrew word. It is a word which expresses with surprising accuracy everything in relation to the Redeemer. For the Messiah was wonderful in all things. It was wonderful love by which God gave him, and by which he came; the manner of his birth was wonderful; his humility, his self-denial, his sorrows were wonderful; his mighty works were wonderful; his dying agonies were wonderful; and his resurrection, his ascension, were all suited to excite admiration and wonder.
Counsellor - This word has been sometimes joined with 'wonderful,' as if designed to qualify it thus - "wonderful counselor;" but it expresses a distinct attribute, or quality. The name "counselor" here, יועץ yû‛ ē ts, denotes one of honorable rank; one who is suited to stand near princes and kings as their adviser. It is expressive of great wisdom, and of qualifications to guide and direct the human race. The Septuagint translates this phrase, 'The angel of the mighty counsel.' The Chaldee, 'The God of wonderful counsel.'
The mighty God - Syriac, 'The mighty God of ages.' This is one, and but one out of many, of the instances in which the name God is applied to the Messiah; compare Joh 1:1; Rom 9:5; Jo1 5:20; Joh 20:28; Ti1 3:16; Heb 1:8. The name 'mighty God,' is unquestionably attributed to the true God in Isa 10:21. Much controversy has arisen in relation to this expression; and attempts have been made to show that the word translated "God," אל 'ĕ l, may refer to a hero, a king, a conqueror. Thus Gesenius renders, it 'Mighty hero;' and supposes that the name 'God' is used here in accordance with the custom of the Orientals, who ascribe divine attributes to kings. In like manner Pluschke (see Hengstenberg) says, 'In my opinion this name is altogether symbolical. The Messiah shall be called strength of God, or strong God, divine hero, in order by this name to remind the people of the strength of God.' But after all such controversy, it still remains certain that the natural and obvious meaning of the expression is to denote a divine nature. So it was evidently understood by the ancient versions; and the fact that the name God is so often applied to Christ in the New Testament proves that it is to be understood in its natural and obvious signification.
The everlasting Father - The Chaldee renders this expression, 'The man abiding foRev_er.' The Vulgate, 'The Father of the future age.' Lowth, 'The Father of the everlasting age.' Literally, it is the Father of eternity, עד אבי 'ĕ by ‛ ad. The word rendered "everlasting," עד ‛ ad, properly denotes "eternity," and is used to express "foRev_er;" see Psa 9:6, Psa 9:19; Psa 19:10. It is often used in connection with עולם ‛ ô lâ m, thus, עולם ועד vā‛ ed ‛ ô lâ m, "foRev_er and ever;" Psa 10:16; Psa 21:5; Psa 45:7. The Hebrews used the term father in a great variety of senses - as a literal father, a grandfather, an ancestor, a ruler, an instructor. The phrase may either mean the same as the Eternal Father, and the sense will be, that the Messiah will not, as must be the ease with an earthly king, however excellent, leave his people destitute after a short reign, but will rule over them and bless them foRev_er (Hengstenberg); or it may be used in accordance with a custom usual in Hebrew and in Arabic, where he who possesses a thing is called the father of it.
Thus, the father of strength means strong; the father of knowledge, intelligent; the father of glory, glorious; the father of goodness, good; the father of peace, peaceful. According to this, the meaning of the phrase, the Father of eternity, is properly eternal. The application of the word here is derived from this usage. The term Father is not applied to the Messiah here with any reference to the distinction in the divine nature, for that word is uniformly, in the Scriptures, applied to the first, not to the second person of the Trinity. But it is used in reference to durations, as a Hebraism involving high poetic beauty. lie is not merely represented as everlasting, but he is introduced, by a strong figure, as even the Father of eternity. as if even everlasting duration owed itself to his paternity. There could not be a more emphatic declaration of strict and proper eternity. It may be added, that this attribute is often applied to the Messiah in the New Testament; Joh 8:58; Col 1:17; Rev 1:11, Rev 1:17-18; Heb 1:10-11; Joh 1:1-2.
The Prince of Peace - This is a Hebrew mode of expression denoting that he would be a peaceful prince. The tendency of his administration would be to restore and perpetuate peace. This expression is used to distinguish him from the mass of kings and princes who have delighted in conquest and blood. In contradistinction from all these, the Messiah would seek to promote universal concord, and the tendency of his reign would be to put an end to wars, and to restore harmony and order to the nations; see the tendency of his reign still further described in Isa 11:6-9; the note at Isa 2:4; see also Mic 5:4; Hos 2:18. It is not necessary to insist on the coincidence of this description with the uniform character and instructions of the Lord Jesus. In this respect, he disappointed all the hopes of the Jewish nation, who, in spite of the plain prophecies respecting his peaceful character. expected a magnificent prince, and a conqueror.
The expressions used here imply that he would be more than human. It is impossible to believe that these appellations would be given under the Spirit of inspiration to a mere man. They express a higher nature; and they coincide with the account in the New pressions of a pompous and high-sounding character were commonly assumed by Oriental princes. The following is a single instance of their arrogance, ostentation, and pride. 'Chosroes, king of kings, lord of lords, ruler of the nations; prince of peace, saviour of men; among the gods, a man good and eternal, but among people, a god most illustrious, glorious; a conqueror rising with the sun and giving vision at night.' - Theoph. Simocatta Chr., iv. 8, quoted by Gesenius. But it cannot be pretended, that the Spirit of inspiration would use titles in a manner so unmeaning and so pompous as this. Besides, it was one great object of the prophets to vindicate the name and character of the true God, and to show that all such appellations belonged to him alone.
However, such appellations might be used by surrounding nations, and given to kings and princes by the pagan, yet in the Scriptures they are not given to earthy monarchs. That this passage refers to the Messiah has been generally conceded, except by the Jews, and by a few later critics. Jarchi and Kimchi maintain that it refers to Hezekiah. They have been driven to this by the use which Christians have made of the passage against the Jews. But the absurdity of this interpretation has been shown in the notes at Isa 7:14. The ancient Jews incontestably referred it to the Messiah. Thus the Targum of Jonathan renders it, 'His name shall be called God of wonderful counsel, man abiding foRev_er, the messiah, משׁיח mâ shı̂ yach, whose peace shall be multiplied upon us in his days.' Thus rabbi Jose, of Galilee, says, 'The name of the Messiah is שׁלום shâ lô m, as is said in Isa 9:6, "Father of Eternity, Prince of Peace." 'Ben Sira (fol. 40, of the Amsterdam Edition, 1679) numbers among the eight names of the Messiah those also taken from this passage, Wonderful, Counsellor, Mighty God, Prince of Peace. The later Jews, however, have rejected this interpretation, because the Messiah is here described as God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: For unto: Isa 7:14; Luk 1:35, Luk 2:11
unto us a son: Joh 1:14, Joh 3:16, Joh 3:17; Rom 8:32; Jo1 4:10-14
the government: Isa 22:21, Isa 22:22; Psa 2:6-12, Psa 110:1-4; Jer 23:5, Jer 23:6; Zac 6:12, Zac 6:13, Zac 9:9, Zac 9:10; Mat 11:27, Mat 28:18; Co1 15:25; Eph 1:21, Eph 1:22; Rev 19:16
his name: Isa 7:14; Jdg 13:18 *marg. Jer 31:22; Mat 1:23; Ti1 3:16
Counsellor: Isa 28:29; Zac 6:13; Luk 21:15; Joh 1:16; Co1 1:30; Col 2:3
The mighty God: Isa 45:24, Isa 45:25; Psa 45:3, Psa 45:6, Psa 50:1; Jer 23:5, Jer 23:6; Joh 1:1, Joh 1:2; Act 20:28; Rom 9:5; Tit 2:13; Heb 1:8; Jo1 5:20
The everlasting Father: Isa 8:18, Isa 53:10; Pro 8:23; Heb 2:13, Heb 2:14
The Prince of Peace: Isa 11:6-9, Isa 53:5; Psa 72:3, Psa 72:7, Psa 85:10; Dan 9:24, Dan 9:25; Mic 5:4, Mic 5:5; Luk 2:14; Joh 14:27; Act 10:36; Rom 5:1-10; Co2 5:19; Eph 2:14-18; Col 1:20, Col 1:21; Heb 7:2, Heb 7:3, Heb 13:20
Carl Friedrich Keil and Franz Delitzsch
9:6
Upon the two sentences with ci the prophet now builds a third. The reason for the triumph is the deliverance effected; and the reason for the deliverance, the destruction of the foe; and the reason for all the joy, all the freedom, all the peace, is the new great King. - "For unto us a child is born, unto us a son is given; and the government rests upon His shoulder: and they call His name, Wonder, Counsellor, mighty God, Eternal-Father, Prince of Peace." The same person whom the prophet foretold in chapter 7 as the son of the virgin who would come to maturity in troublous times, he here sees as born, and as having already taken possession of the government. There he appeared as a sign, here as a gift of grace. The prophet does not expressly say that he is a son of David in this instance any more than in chapter 7 (for the remark that has been recently made, that yeled is used here for "infant-prince," is absurd); but this followed as a matter of course, from the fact that he was to bear the government, with all its official rights (Is 22:22) and godlike majesty (Ps 21:6), upon his shoulder; for the inviolable promise of eternal sovereignty, of which the new-born infant was to be the glorious fulfilment, had been bound up with the seed of David in the course of Israel's history ever since the declaration in 2 Sam 7. In chapter 7 it is the mother who names the child; here it is the people, or indeed any one who rejoices in him: ויּקרא, "one calls, they call, he is called," as Luther has correctly rendered it, though under the mistaken idea that the Jews had altered the original ויּקּרא into ויּקרא, for the purpose of eliminating the Messianic sense of the passage. But the active verb itself has really been twisted by Jewish commentators in this way; so that Rashi, Kimchi, Malbim, and others follow the Targum, and explain the passage as meaning, "the God, who is called and is Wonder,' Counsellor, the mighty God, the eternal Father, calls his name the Prince of Peace;" but this rendering evidently tears asunder things that are closely connected. And Luzzatto has justly observed, that you do not expect to find attributes of God here, but such as would be characteristic of the child. He therefore renders the passage, "God the mighty, the eternal Father, the Prince of Peace, resolves upon wonderful things," and persuades himself that this long clause is meant for the proper name of the child, just as in other cases declaratory clauses are made into proper names, e.g., the names of the prophet's two sons. But even granting that such a sesquipedalian name were possible, in what an unskilful manner would the name be formed, since the long-winded clause, which would necessarily have to be uttered in one breath, would resolve itself again into separate clauses, which are not only names themselves, but, contrary to all expectation, names of God! The motive which prompted Luzzatto to adopt this original interpretation is worthy of notice. He had formerly endeavoured, like other commentators, to explain the passage by taking the words from "Wonderful" to "Prince of Peace" as the name of the child; and in doing this he rendered יועץ פלא "one counselling wonderful things," thus inverting the object, and regarded "mighty God" as well as "eternal Father" as hyperbolical expressions, like the words applied to the King in Ps 45:7. But now he cannot help regarding it as absolutely impossible for a human child to be called el gibbor, like God Himself in Is 10:21. So far as the relation between his novel attempt at exposition and the accentuation is concerned, it certainly does violence to this, though not to such an extent as the other specimen of exegetical leger-demain, which makes the clause from פלא to אבי־עד the subject to ויקרא. Nevertheless, in the face of the existing accentuation, we must admit that the latter is, comparatively speaking, the better of the two; for if שמו ויקרא were intended to be the introduction to the list of names which follows, שׁמו would not be pointed with geresh, but with zakeph. The accentuators seem also to have shrunk from taking el gibbor as the name of a man. They insert intermediate points, as though "eternal Father, Prince of Peace," were the name of the child, and all that precedes, from "Wonder" onwards, the name of God, who would call him by these two honourable names. But, at the very outset, it is improbable that there should be two names instead of one or more; and it is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הגּבּור פּלא היּועץ, so as to distinguish them from the two names of the child.
Even assuming, therefore, that the accentuation is meant to convey this sense, "And the wonderful Counsellor, the mighty God, calls his name Eternal-Father, Prince of Peace," as appears to be the case; we must necessarily reject it, as resting upon a misunderstanding and misinterpretation.
(Note: The telisha in פלא is the smallest of all disjunctive accents; the geresh in שׁמו separates rather more strongly than this; the pashta in יועץ separates somewhat more than the other two, but less than the zakeph in גבור; and this zakeph is the greatest divider in the sentence. The whole sentence, therefore, distributes itself in the following manner: אבי־עד גבור אל יועץ פלא שׁמו ויקרא שׂר־שלום . All the words from ויקרא onwards are subordinate to the zakeph attached to גבור, which is, to all appearance, intended to have the force of an introductory colon: as, for example, in 2Kings 18:5 (in the case of לאמר in the clause לאמר ואת־אתי ואת־אבישי יואב). In smaller subdivisions, again, פלא (telisha) is connected with יועץ (pashta), and both together with גבור אל (munach zakeph). If only sar shalom (Prince of Peace) were intended as the name of the child, it would necessarily be accentuated in the following manner: שמו ויקרא kadma geresh, יועץ פלא teilsha gershayim, גבור אל mercha tebir, עד אבי tifchah, שׂר־שׁלום silluk; and the principal disjunctive would stand at עד instead of גבור. But if the name of the child were intended to form a declaratory clause, commencing with יועץ פלא, "determines wonderful things," as Luzzatto assumes, we should expect to find a stronger disjunctive than telisha at פלא, the watchword of the whole; and above all, we should expect a zakeph at שׁמו, and not at גבור. This also applies to our (the ordinary) explanation. It does not correspond to the accentuation. The introductory words שׁמו ויקרא ought to have a stronger distinctive accent, in order that all which follows might stand as the name which they introduce. Francke (see Psalter, ii. 521) perceived this, and in his Abyssus mysteriorum Esa (ix. 6) he lays great stress upon the fact, that God who gives the name has Himself a threefold name.)
We regard the whole, from פלא onwards - as the connection, the expression, and the syntax require - as a dependent accusative predicate to שמו ויקרא (they call his name), which stands at the head (compare קרא, they call, it is called, in Gen 11:9; Gen 16:14; Josh 7:26, and above Is 8:4, ישׂא, they will carry: Ges. 137, 3). If it be urged, as an objection to the Messianic interpretation of Is 7:14-15, that the Christ who appeared was not named Immanuel, but Jesus, this objection is sufficiently met by the fact that He did not receive as a proper name any one of the five names by which, according to this second prophecy, He was to be called. Moreover, this objection would apply quite as strongly to the notion, which has been a very favourite one with Jewish commentators (e.g., Rashi, A. E. Kimchi, Abravanel, Malbim, Luzzatto, and others), and even with certain Christian commentators (such as Grotius, Gesenius, etc.), that the prophecy refers to Hezekiah - a notion which is a disgrace to those who thereby lead both themselves and others astray. For even if the hopes held out in the prophecy were attached for a long time to Hezekiah, the mistake was but too quickly discovered; whereas the commentators in question perpetuate the mistake, by forcing it upon the prophecy itself, although the prophet, even after the deception had been outlived, not only did not suppress the prophecy, but handed it down to succeeding ages as awaiting a future and infallible fulfilment. For the words in their strict meaning point to the Messiah, whom men may for a time, with pardonable error, have hoped to find in Hezekiah, but whom, with unpardonable error, men refused to acknowledge, even when He actually appeared in Jesus. The name Jesus is the combination of all the Old Testament titles used to designate the Coming One according to His nature and His works. The names contained in Is 7:14 and Is 9:6 are not thereby suppressed; but they have continued, from the time of Mary downwards, in the mouths of all believers. There is not one of these names under which worship and homage have not been paid to Him. But we never find them crowded together anywhere else, as we do here in Isaiah; and in this respect also our prophet proves himself the greatest of the Old Testament evangelists.
The first name is פּלא, or perhaps more correctly פּלא, which is not to be taken in connection with the next word, יועץ, though this construction might seem to commend itself in accordance with עצה הפליא, in Is 28:29. This is the way in which it has been taken by the Seventy and others (thus lxx, θαυμαστὸς σύμβουλος; Theodoret, θαυμαστῶς βουλεύων). If we adopted this explanation, we might regard יועץ פלא as an inverted form for פלא יועץ: counselling wonderful things. The possibility of such an inversion is apparent from Is 22:2, מלאה תשׁאות, i.e., full of tumult. Or, following the analogy of pere' âdâm (a wild man) in Gen 16:12, we might regard it as a genitive construction: a wonder of a counsellor; in which case the disjunctive teilshâh gedolâh in pele' would have to be exchanged for a connecting mahpach. Both combinations have their doubtful points, and, so far as the sense is concerned, would lead us rather to expect עצה מפליא; whereas there is nothing at all to prevent our taking פלא and יועץ as two separate names (not even the accentuation, which is without parallel elsewhere, so far as the combination of pashta with teilshah is concerned, and therefore altogether unique). Just as the angel of Jehovah, when asked by Manoah what was his name (Judg 13:18), replied פּלי (פּלאי), and indicated thereby his divine nature - a nature incomprehensible to mortal men; so here the God-given ruler is also pele', a phenomenon lying altogether beyond human conception or natural occurrence. Not only is this or that wonderful in Him; but He Himself is throughout a wonder - παραδοξασμός, as Symmachus renders it. The second name if yō‛ētz, counsellor, because, by virtue of the spirit of counsel which He possesses (Is 11:2), He can always discern and given counsel for the good of His nation. There is no need for Him to surround Himself with counsellors; but without receiving counsel at all, He counsels those that are without counsel, and is thus the end of all want of counsel to His nation as a whole. The third name, El gibbor, attributes divinity to Him. Not, indeed, if we render the words "Strength, Hero," as Luther does; or "Hero of Strength," as Meier has done; or "a God of a hero," as Hofmann proposes; or "Hero-God," i.e., one who fights and conquers like an invincible god, as Ewald does. But all these renderings, and others of a similar kind, founder, without needing any further refutation, on Is 10:21, where He, to whom the remnant of Israel will turn with penitence, is called El gibbor (the mighty God). There is no reason why we should take El in this name of the Messiah in any other sense than in Immanu-El; not to mention the fact that El in Isaiah is always a name of God, and that the prophet was ever strongly conscious of the antithesis between El and âdâm, as Is 31:3 (cf., Hos 11:9) clearly shows. And finally, El gibbor was a traditional name of God, which occurs as early as Deut 10:17, cf., Jer 32:18; Neh 9:32; Ps 24:8, etc. The name gibbor is used here as an adjective, like shaddai in El shaddai. The Messiah, then, is here designated "mighty God." Undoubtedly this appears to go beyond the limits of the Old Testament horizon; but what if it should go beyond them? It stands written once for all, just as in Jer 23:6 Jehovah Zidkenu (Jehovah our Righteousness) is also used as a name of the Messiah - a Messianic name, which even the synagogue cannot set aside (vid., Midrash Mishle 57a, where this is adduced as one of the eight names of the Messiah). Still we must not go too far. If we look at the spirit of the prophecy, the mystery of the incarnation of God is unquestionably indicated in such statements as these. But if we look at the consciousness of the prophet himself, nothing further was involved than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps 82:1), and that He would have God dwelling within Him (cf., Jer 33:16). Who else would lead Israel to victory over the hostile world, than God the mighty? The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned. The fourth name springs out of the third: אבי־עד, eternal Father (not Booty Father, with which Hitzig and Knobel content themselves); for what is divine must be eternal. The title Eternal Father designates Him, however, not only as the possessor of eternity (Hengstenberg), but as the tender, faithful, and wise trainer, guardian, and provider for His people even in eternity (Is 22:21). He is eternal Father, as the eternal, loving King, according to the description in Ps 72. Now, if He is mighty God, and uses His divine might in eternity for the good of His people, He is also, as the fifth name affirms, sar-shâl, a Prince who removes all peace-disturbing powers, and secures peace among the nations (Zech 9:10) - who is, as it were, the embodiment of peace come down into the world of nations (Mic 5:4). To exalt the government of David into an eternal rule of peace, is the end for which He is born; and moreover He proves Himself to be what He is not only called, but actually is.
Geneva 1599
9:6 For to us a child is born, to us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting (k) Father, The Prince of Peace.
(k) The author of eternity, and by whom the Church and every member of it will be preserved forever, and have immortal life.
John Gill
9:6 For unto us a child is born,.... This is a reason of all that is said in the context; of the great light that shone upon and was seen by those that sat in darkness, and in the land of the shadow of death; of the great joy among the people; of the breaking off of the yoke, rod, and staff of the oppressor; and of the burning of garments rolled in blood, so putting an end to war, and establishing peace; all which is owing to the child here said to be born, by whom we are to understand the Messiah; as the Targum interprets it; and not Hezekiah, as many of the Jewish writers (n) apply it; who could never be represented as a child just born, when he was, at least, ten or eleven years of age when this prophecy was given out, and twenty nine when Sennacherib came up with his army against him, as Aben Ezra observes; to which time he and others refer the context; nor can any reason be assigned why he should be called a "son", in such a peculiar and unusual manner; nor can it be said of him, that he was the great light which shined upon the inhabitants of Galilee; nor was his birth the occasion of so great joy as the birth of this child is said to be; nor can it, with any justness, be said of him, that of the increase of his government and peace there was no end; seeing his government only extended to the two tribes of Benjamin and Judah, and his reign was but twenty nine years, and for the most part attended with affliction, oppression, and war; besides, the many august titles here used cannot be ascribed unto him, nor to any mere creature whatever (o); but everything agrees with Christ; and to him it is applied, even by some ancient and modern writers among the Jews (p) themselves. This clause respects his humanity, his incarnation and birth, which is spoken of in the present tense, though future, because of the certainty of it; that he should really become man, assume a true body, and a reasonable soul, partake of the same flesh and blood with the children, be made flesh, and dwell among us: and this was to us, "for us": for our good, for our profit and advantage; not for angels, but for men; for the saints under the Old Testament, and under the New; for all his people, his brethren, and children; that they might have a sanctified nature; that law and justice might be satisfied in that nature which had sinned, and Satan be ruined by it, which he himself had ruined; and that Christ might be a fit Mediator and Redeemer of his people, and be capable of executing his several offices to our advantage; his priestly office, by satisfying and interceding for us; his prophetic office, by teaching us; and his kingly office, by ruling over us; and that he might answer the relations he stands in of a father, husband, brother, and friend:
unto us a son is given: even he who is the Son of God, his own Son, his only begotten Son, his beloved Son, the dear Son of his love; all which aggravate his love in the gift of him, to be the covenant and head unto us, to be the Saviour of us, and a sacrifice for us; and in delivering him up into the hands of men, justice, and death; this is a free gift of God's love, a very large and comprehensive one, is unparalleled and unspeakable, unchangeable and irreversible.
And the government shall be upon his shoulder: not only of the world in general, but of the church in particular; this child is born to royal dignity; he is King of saints; his government consists in ruling in the hearts of his people, in enacting laws for them, and causing them to submit unto them, in subduing their enemies, in protecting them, their persons and properties, rights and liberties, and in supplying them with everything necessary; and this government is delegated to him from his Father, is devolved upon him by him, is not of this world, but is spiritual; it is righteously administered, is peaceable, and will continue for ever: and its being said to be "upon his shoulder" is an allusion to magistrates having a key or rod laid on their shoulders, as ensigns of their office, or carried by their officers for them, see Is 9:4 and it shows that it was laid upon him, or enjoined him by his father, though not against his will; and it denotes a weight of honour and care bore by him, whose shoulders are fit for the same, and equal to it; and that he is the prop and support of his church and people, who are safe under his government and protection:
and his name shall be called Wonderful: not that he should be commonly called among men by this name, nor by any of the following; but that he should appear to be, or to have that in him, or to do what would sufficiently answer to this name, and to the rest: he is wonderful in his person, and in the glory and beauty of it; that he should be God and man in one person, and have two natures, so different from each other, united in him; that he, being truly God, should become man; and that he should be born of a virgin; wonderful in the disposition of his mind, and in the qualities he is possessed of; in his love to his people, and his sympathy with them; in his humility, meekness, and patience; in his wisdom, conduct, courage, and greatness of soul: wonderful in his life; in his private life many wonderful things are recorded of him; as the direction of the wise men to him by a star, and their worshipping of him; the preservation of him from Herod's cruelty; his disputation with the doctors in the temple at twelve years of age; and his living such a mean and obscure life for thirty years together: and his public life was nothing but a continued series of wonders; his baptism in Jordan; his temptations in the wilderness; his doctrines and miracles, and his transfiguration on the mount: wonderful in his death; that he should die at all, who is the Prince of life, the Lord of life and glory; that he should die with his own and his Father's consent, and that for sinners, even the chief of sinners; and by dying procure life for us; abolish death; destroy him that had the power of it, the devil; and obtain eternal salvation and redemption: the circumstances attending his death were marvellous: such as the darkness that was upon the earth; the rending of the vail, and cleaving of the rocks: wonderful in his resurrection from the dead, which was by his own power, before he saw corruption, at the time signified by types and prophecy, and with the same body exceedingly glorious; and which has an influence on our justification, regeneration, and resurrection: wonderful in his ascension to heaven, both in the manner of it, in a cloud, and in the effects of it, receiving gifts for men, and giving them to them; in his entrance into heaven; session at the right hand of God; and intercession for transgressors: wonderful he will be in his second coming to judgment; the signs of it are many and marvellous; the manner of it wonderfully glorious; the different effects of it on men, filling some with joy, and others with terror; and the things that will then be done; as the raising of the dead; placing all nations before him; separating the righteous from the wicked; pronouncing their distinct sentences, and executing them; in a word, Christ is wonderful, in all he is, has, or belong unto him; in his person, offices, and relations; in his people, who are for signs and wonders; in his doctrines and ordinances; and in the manifestations of himself and of his grace to his people, now and hereafter; nay, the word signifies not only "wonderful", but a "miracle" itself, as Christ is in his person (q), see Judg 13:17,
Counsellor; this some read in conjunction with the former title, thus, "Wonderful Counsellor"; so the Arabic version; and the Septuagint, which calls him, "the Angel of the great council"; and the Targum is,
"who does wonderfully in council;''
and which agrees with Is 28:29. This title belongs to Christ, as concerned with his Father, and the blessed Spirit, in the works of nature, providence, and grace. God stands in no need of counsel, nor does it properly fall on him, though it is sometimes ascribed to him, speaking after the manner of men. Creatures are not of his council, but Christ is; he was privy to all his thoughts, purposes, and decrees; he was consulted in creation, and in the works of providence, Gen 1:26, Gen 11:7 and in the great affair of redemption and salvation; the council held concerning that is the great council the Septuagint version here makes mention of; and may be called the council of peace, Zech 6:13 in which the scheme of salvation was fixed; the author of it was found, and pitched upon; the way of it agreed on, to be through the assumption of human nature, and by obedience, sufferings, and death; and the time of Christ's incarnation and death settled, as well as all blessings of grace and glory, for the persons who were to share in this salvation. This title also agrees with Christ in respect to his people, to whom he is council, and for whom he is council; he is council to them; he gives them council; so he did in person, when on earth; he advised sinners to repentance; encouraged souls to believe in him; directed the weary to come to him for rest; the hungry and thirsty for food; such as were healed and pardoned, he counselled them to sin no more; and he advised his followers to do to all men as they would men should do to them; to behave in an humble and modest manner; to bear reproaches and persecutions cheerfully; to love one another; and to pray to his Father, in his name, for all things they wanted: and now he gives his people counsel by the ministry of the word, which is the counsel of God, the produce of his wisdom, a transcript of his eternal council and covenant, a declaration of the will of God, and of Christ; and in which Christ counsels the poor in spirit to come to him for riches, the naked for clothing, the ignorant for spiritual light and knowledge, such as are ready to perish for salvation; and he counsels those that believe to abide in him, and by his truths and ordinances; which counsel is wholesome and suitable, hearty, sincere, and faithful; is wise and prudent, and freely given; and which being taken, infallibly succeeds: he is council for them in heaven; he appears there in the presence of God for them; represents their persons, and presents their petitions; answers to all charges exhibited against them; and, as their advocate, pleads their cause; and calls for blessings agreed to be bestowed upon them, which they want; for all which he is abundantly qualified, being the only wise God, the Ancient of days, the Father of his people; and, as Mediator, the Wisdom of God, in whom all the treasures of wisdom and knowledge are, and on whom the Spirit of wisdom and understanding, and of counsel and might, rests:
the mighty God; or "God the mighty One" (r); as some read the words with a comma; but if read together, the sense is the same; Christ is God, truly and properly so; as appears from his name Jehovah, which is peculiar to the most High; from his nature and perfections, being the same with his Father's: from the works performed by him, as those of creation, providence, miracles, redemption, resurrection from the dead, &c.; and from the worship given him, which only belongs to God; also he is called our God, your God, their God, my God, by which epithets those that are not truly God are never called; he is said to be God manifest in the flesh; God over all, blessed for ever; the great God, the living God, the true God, and eternal life; and he is "the mighty One" as appears by the works he did, previous to his incarnation; as the creation of all things out of nothing; the upholding of all things by the word or his power; the management of all the affairs of providence, there being nothing done but what he was concerned in; as the confusion of languages; the burning of Sodom and Gomorrah; bringing the children of Israel out of Egypt; leading and going before them through the Red Sea and wilderness; and bearing and carrying them all the days of old: and also by the works he did when here on earth; as his miracles, called his mighty works; such as healing all manner of diseases by a word speaking, or by touching the person, or by the person touching him, even his garment, or without seeing the person at all, and always without the use of medicines; dispossessing devils out of the bodies of men; power over the elements, as to change water into wine, rebuke the wind and seas, &c.; raising the dead, and even his own body when dead; and, above all, the great work of redemption, by which he appears to be the mighty One indeed; his Father's call of him to it shows it; his undertaking it confirms it; and his actual performance of it puts it out of all doubt; as well as what was then done by him; such as bearing all the sins of his people; engaging with all their enemies; conquering them, and delivering them out of their hands: likewise by what he does now, partly in the conversion of his people; quickening men dead in trespasses and sins; causing dry bones to live; giving spiritual sight to such as were born blind; plucking out of the hands of Satan, and turning from his power to God; which shows him to be stronger than the strong man armed; beginning, carrying on, and finishing the work of faith with power on them; as well as at first making them willing to submit to his righteousness and to be saved by him; and partly in his care of them afterwards; he having the government of them on his shoulders; supplying all their wants; bearing all their burdens; and supporting them under all their afflictions, temptations, and desertions; protecting them from all their enemies; strengthening them to do his will and work; and keeping them from falling totally and finally, and preserving them safe to his everlasting kingdom and glory: moreover, by what he will do hereafter; binding Satan, and confining him for the space of a thousand years; clearing the world of all his and his people's enemies; raising the dead; and judging the world; and destroying wicked men and devils with an everlasting destruction.
The everlasting Father; which does not design any relation of Christ in the Godhead; and there is but one Father in the Godhead, and that is the first Person; indeed Christ and the Father are one, and the Father is in him, and he is in the Father, and he that has seen the one has seen the other, and yet they are distinct, Christ is not the Father; the Son and Spirit may be considered with the first Person as Father, in creation and regeneration, they being jointly concerned therein, but not in the Trinity: it is easy to make it appear Christ is not the Father, but is distinct from him, since he is said to be with the Father from eternity, to be the Son of the Father in truth and love, his own Son, his only begotten and beloved Son; Christ frequently calls the first Person his Father, prayed to him as such, and is our advocate with him, as well as the way unto him; he is said to be sent by the Father, to come from him, and to go to him; and many things are said of Christ that cannot be said of the Father, as his being made flesh, suffering and dying in the room of his people; and the Father is said to do many things unto him, as to anoint him, to seal him, to show him all he did, to commit all judgment to him, and give him to have life in himself as he had: but Christ is a Father with respect to chosen men, who were given him as his children and offspring in covenant; who are adopted into that family that is named of him, and who are regenerated by his Spirit and grace: and to these he is an "everlasting Father"; he was so from everlasting; for regeneration and faith do not make men children, but make them appear to be so; God's elect are children previous to the Spirit's work upon them, and even to the incarnation and death of Christ; adoption is an act of the will of God in covenant from eternity: and Christ is a Father to these unto everlasting; he will never die, and they shall never be left fatherless; he and they will ever continue in this relation; he as such supplies them with everlasting provisions, he clothes them with everlasting raiment, he gives them an everlasting portion, promotes them to everlasting honour, saves them with an everlasting salvation, bearing an everlasting love to them. Some render the words, "the Father of eternity" (s); the author of eternal life, who has procured it for his people, and gives it to them; or to whom eternity belongs, who inhabits it, and is possessed of it, is the everlasting I AM, was before all persons and things, was set up in an office capacity from everlasting, and had a glory with the Father before the world was, in whom eternal election, and with whom the everlasting covenant, were made. The Septuagint version is, "the Father of the world to come" (t); of the Gospel dispensation; so called, Heb 2:5 the legal dispensation, when in being, was the then present world, at the end of which Christ came; this is now at an end, and a new state of things has taken place, which with respect to the Old Testament saints was the world to come, and of this Christ is the Father or author; as the law came by Moses, and he was the father of the legal dispensation, grace and truth are come by Christ, the Father and author of the Gospel dispensation; the doctrines of it are from him, and the ordinances of it by him; and he is the father of that state or world to come after the resurrection, the New Jerusalem church state, and also of the ultimate glory.
The Prince of peace; Christ is a Prince, often so called, Ezek 34:24 he is so by birth, being the King's Son, the Son of God, and by office, power, and authority; he is so a Prince as that he is a King; he is exalted to be a Prince and a Saviour; and he is a Prince superior to kings, being the Prince of the kings of the earth, Acts 5:31 and he is called the "Prince of peace", because he is the author of peace; just as he is said to be the "Prince of life", Acts 3:15 for the same reason: he is the author of peace between Jew and Gentile, by abrogating the ceremonial law, the enmity between them, and by sending the Gospel to both, and making it the power of God to salvation to some of each of them, and by bringing them into the same Gospel church state, and making them partakers of the same privileges and blessings, internal and external, Eph 2:14 and he is the author of peace between God and sinners; he has made it by the blood of the cross, having the chastisement of their peace laid upon him, in consequence of a covenant of peace he made with his Father, who was in him reconciling the world to himself, and he is so called likewise, because he is the giver of peace; of all outward peace and prosperity to his churches, as rest from their enemies, concord among themselves, and additions to them of such as shall be saved; of internal peace through the discoveries of his love, and the application of his righteousness, blood, and sacrifice in a way of believing in him, and in a course of obedience to him; and likewise of eternal peace and rest in the world to come. Moreover, all that concern him as a King or Prince show him to be the Prince of peace: his kingdom lies, among other things, in peace and joy in the Holy Ghost; the sceptre of his kingdom is the golden sceptre of grace and mercy; his royal proclamation is the Gospel of peace; the fruit of his Spirit is peace; and his subjects are peaceable ones, both in church and state. With this compare Heb 7:2. It is observable that at his birth there was a general peace, not only in the Roman empire, Lk 2:1 but in all the world; and it is remarkable, that whereas at this time the Chinese empire enjoyed a profound peace, the emperor of it changed his name, and would not be called by his name Ngayus, but Pingus, which signifies "peaceable" (u).
(n) T. Bab. Sanhedrin, fol. 98. 2. & 99. 1. Jarchi, Aben Ezra, Kimchi, & Abarbinel, in loc. Nizzachon Vet. p. 87. R. Isaac. Chizzuk Emuna, par. 1. c. 21. p. 195. Lipman. Carmen. p. 115. (o) See my book of the Prophecies of the Messiah, &c. p. 200, 201. (p) Debarim Rabba, sect. 1. fol. 234. 4. Perek Shalom, fol. 20. 2. Maimon. apud Maji Synops. Theolog. Jud. p. 121. Vid. Reuchlin de Arte Cabal. p. 745. (q) "non admirabilis tantum sed" , "miraculum ille est; per se Deus, per unionem hypostaticam", Gusset. Ebr. Comment, p. 675. (r) "Deus, fortis", V. L. Montanus. (s) "Pater aeternitatis", Montanus, Cocceius, &c. (t) , so some copies; with which agrees the Vulgate Latin version, "Pater seculi futuri". (u) Martin, Hist. Sinic. p. 361.
John Wesley
9:6 For - Having spoken of the glorious light, and joy, and victory of God's people, he now proceeds to shew the ground of it. Us - Unto us Jews, of whom Christ was born, and to whom he was primarily sent. A child - The Messiah by the consent of interpreters, not only Christian, but Jewish: for so the ancient Hebrew doctors understood the place, and particularly the Chaldee paraphrast; although the latter Jews, out of opposition to Christ, wrest it to Hezekiah. Which extravagant conceit, as it hath no foundation in this or any other text of scripture, so it is fully confuted by the following titles, which are such as cannot without blasphemy and nonsense be ascribed to Hezekiah, nor indeed to any mere mortal man, as we shall see. Is born - Or, shall be born, as the prophets generally speak. The government - Of God's people, to whom he is given. Shoulders - Upon him, or in his hands. He mentions shoulders, because great burdens are commonly laid upon men's shoulders. His name - This is not to be taken for a description of his name, but of his glorious nature and qualities. Wonderful counsellor - And so Christ is, because he hath been the counsellor of his church in all ages, and the author and giver of all those excellent counsels delivered not only by the apostles, but also by the prophets, and hath gathered and enlarged, and preserved his church, by admirable counsels and methods of his providence, and, in a word, hath in him all the treasures of wisdom and knowledge, Col 2:3. Mighty God - This title can agree to no man but Christ, who was God as well as man, to whom the title of God or Jehovah is given, both in the Old and New Testament. And it is a true observation, that this Hebrew word El is never used in the singular number, of any creature, but only of the almighty God. The father - The father of eternity. Who, though as man he was then unborn, yet was and is from everlasting to everlasting.
Robert Jamieson, A. R. Fausset and David Brown
9:6 For--the ground of these great expectations,
unto us--for the benefit of the Jews first, and then the Gentiles (compare "unto you," Lk 2:11).
son . . . given-- (Ps 2:7). God's gratuitous gift, on which man had no claim (Jn 3:16; Rom 6:23).
government . . . upon . . . shoulder--The ensign of office used to be worn on the shoulder, in token of sustaining the government (Is 22:22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staff" of the oppressor on Israel's "shoulder" (Is 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His right by the Son, the "Heir of all things," who will hold it for Him (Dan 7:13-14).
name . . . called--His essential characteristics shall be.
Wonderful--(See on Is 8:18; Judg 13:18, Margin; Ti1 3:16).
Counsellor-- (Ps 16:7; Rom 11:33-34; 1Cor 1:24; Col 2:3).
mighty God-- (Is 10:21; Ps 24:8; Tit 2:13) HORSLEY translates: "God the mighty man." "Unto us . . . God" is equivalent to "Immanuel" (Is 7:14).
everlasting Father--This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (Jn 10:30; Jn 14:9). Earthly kings leave their people after a short reign; He will reign over and bless them for ever [HENGSTENBERG].
Prince of Peace--(See on Is 9:5; Gen 49:10; Shiloh, "The Tranquillizer"). Finally (Hos 2:18). Even already He is "our peace" (Lk 2:14; Eph 2:14).
9:79:7: Եւ ես ածից զխաղաղութիւն ՚ի վերայ իշխանաց նորա, եւ առողջութիւն նմա. մե՛ծ է իշխանութիւն նորա, եւ խաղաղութեան նորա չի՛ք սահման։ Յաթոռն Դաւթի նստցի, եւ զարքայութիւն նորա յաջողեսցէ. եւ զօրացուսցէ զնա իրաւամբք եւ արդարութեամբ, յայսմհետէ եւ յաւիտեա՛նս ժամանակաց. նախա՛նձ Տեառն զօրութեանց արասցէ զայս։
7 Ես խաղաղութիւն կը բերեմ նրա իշխաններին, իսկ իրեն՝ առողջութիւն: Մեծ է նրա իշխանութիւնը, եւ նրա խաղաղութիւնը սահման չունի: Նա պիտի նստի Դաւթի աթոռին, առաջ պիտի տանի նրա թագաւորութիւնը, իրաւունքով ու արդարութեամբ պիտի զօրացնի այն այսուհետեւ եւ յաւիտեանս յաւիտենից: Զօրութիւնների Տիրոջ նախանձախնդրութեամբ պիտի կատարուի դա:
7 Դաւիթին աթոռին վրայ ու անոր թագաւորութեանը վրայ Անոր իշխանութեանը մեծնալուն ու խաղաղութեանը սահման չկայ, Որպէս զի հիմակուընէ մինչեւ յաւիտեան Իրաւունքով ու արդարութիւնով հաստատէ ու զօրացնէ զանիկա։Զօրքերու Տէրոջը նախանձը պիտի ընէ ասիկա։
Եւ ես ածից զխաղաղութիւն ի վերայ իշխանաց նորա, եւ առողջութիւն նմա. մեծ է իշխանութիւն`` նորա, եւ խաղաղութեան նորա չիք սահման յաթոռն Դաւթի [132]նստցի, եւ զարքայութիւն նորա յաջողեսցէ, եւ զօրացուսցէ`` զնա իրաւամբք եւ արդարութեամբ, յայսմ հետէ եւ յաւիտեանս ժամանակաց: Նախանձ Տեառն զօրութեանց արասցէ զայս:

9:7: Եւ ես ածից զխաղաղութիւն ՚ի վերայ իշխանաց նորա, եւ առողջութիւն նմա. մե՛ծ է իշխանութիւն նորա, եւ խաղաղութեան նորա չի՛ք սահման։ Յաթոռն Դաւթի նստցի, եւ զարքայութիւն նորա յաջողեսցէ. եւ զօրացուսցէ զնա իրաւամբք եւ արդարութեամբ, յայսմհետէ եւ յաւիտեա՛նս ժամանակաց. նախա՛նձ Տեառն զօրութեանց արասցէ զայս։
7 Ես խաղաղութիւն կը բերեմ նրա իշխաններին, իսկ իրեն՝ առողջութիւն: Մեծ է նրա իշխանութիւնը, եւ նրա խաղաղութիւնը սահման չունի: Նա պիտի նստի Դաւթի աթոռին, առաջ պիտի տանի նրա թագաւորութիւնը, իրաւունքով ու արդարութեամբ պիտի զօրացնի այն այսուհետեւ եւ յաւիտեանս յաւիտենից: Զօրութիւնների Տիրոջ նախանձախնդրութեամբ պիտի կատարուի դա:
7 Դաւիթին աթոռին վրայ ու անոր թագաւորութեանը վրայ Անոր իշխանութեանը մեծնալուն ու խաղաղութեանը սահման չկայ, Որպէս զի հիմակուընէ մինչեւ յաւիտեան Իրաւունքով ու արդարութիւնով հաստատէ ու զօրացնէ զանիկա։Զօրքերու Տէրոջը նախանձը պիտի ընէ ասիկա։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 Умножению владычества Его и мира нет предела на престоле Давида и в царстве его, чтобы Ему утвердить его и укрепить его судом и правдою отныне и до века. Ревность Господа Саваофа соделает это.
9:7 θάνατον θανατος death ἀπέστειλεν αποστελλω send off / away κύριος κυριος lord; master ἐπὶ επι in; on Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἦλθεν ερχομαι come; go ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel
9:7 לְל *lᵊ לְ to מַרְבֵּ֨המרבה *marbˌē מַרְבֶּה abundance הַ ha הַ the מִּשְׂרָ֜ה mmiśrˈā מִשְׂרָה dominion וּ û וְ and לְ lᵊ לְ to שָׁלֹ֣ום šālˈôm שָׁלֹום peace אֵֽין־ ʔˈên- אַיִן [NEG] קֵ֗ץ qˈēṣ קֵץ end עַל־ ʕal- עַל upon כִּסֵּ֤א kissˈē כִּסֵּא seat דָוִד֙ ḏāwˌiḏ דָּוִד David וְ wᵊ וְ and עַל־ ʕal- עַל upon מַמְלַכְתֹּ֔ו mamlaḵtˈô מַמְלֶכֶת kingdom לְ lᵊ לְ to הָכִ֤ין hāḵˈîn כון be firm אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] וּֽ ˈû וְ and לְ lᵊ לְ to סַעֲדָ֔הּ saʕᵃḏˈāh סעד support בְּ bᵊ בְּ in מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and בִ vi בְּ in צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice מֵ mē מִן from עַתָּה֙ ʕattˌā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָ֔ם ʕôlˈām עֹולָם eternity קִנְאַ֛ת qinʔˈaṯ קִנְאָה jealousy יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make זֹּֽאת׃ ס zzˈōṯ . s זֹאת this
9:7. multiplicabitur eius imperium et pacis non erit finis super solium David et super regnum eius ut confirmet illud et corroboret in iudicio et iustitia amodo et usque in sempiternum zelus Domini exercituum faciet hocHis empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.
7. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with judgment and with righteousness from henceforth even for ever. The zeal of the LORD of hosts shall perform this.
9:7. His reign will be increased, and there will be no end to his peace. He will sit upon the throne of David and over his kingdom, to confirm and strengthen it, in judgment and justice, from now even unto eternity. The zeal of the Lord of hosts shall accomplish this.
9:7. Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this:

9:7 Умножению владычества Его и мира нет предела на престоле Давида и в царстве его, чтобы Ему утвердить его и укрепить его судом и правдою отныне и до века. Ревность Господа Саваофа соделает это.
9:7
θάνατον θανατος death
ἀπέστειλεν αποστελλω send off / away
κύριος κυριος lord; master
ἐπὶ επι in; on
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἦλθεν ερχομαι come; go
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
9:7
לְל
*lᵊ לְ to
מַרְבֵּ֨המרבה
*marbˌē מַרְבֶּה abundance
הַ ha הַ the
מִּשְׂרָ֜ה mmiśrˈā מִשְׂרָה dominion
וּ û וְ and
לְ lᵊ לְ to
שָׁלֹ֣ום šālˈôm שָׁלֹום peace
אֵֽין־ ʔˈên- אַיִן [NEG]
קֵ֗ץ qˈēṣ קֵץ end
עַל־ ʕal- עַל upon
כִּסֵּ֤א kissˈē כִּסֵּא seat
דָוִד֙ ḏāwˌiḏ דָּוִד David
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מַמְלַכְתֹּ֔ו mamlaḵtˈô מַמְלֶכֶת kingdom
לְ lᵊ לְ to
הָכִ֤ין hāḵˈîn כון be firm
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
וּֽ ˈû וְ and
לְ lᵊ לְ to
סַעֲדָ֔הּ saʕᵃḏˈāh סעד support
בְּ bᵊ בְּ in
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
בִ vi בְּ in
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
מֵ מִן from
עַתָּה֙ ʕattˌā עַתָּה now
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָ֔ם ʕôlˈām עֹולָם eternity
קִנְאַ֛ת qinʔˈaṯ קִנְאָה jealousy
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
זֹּֽאת׃ ס zzˈōṯ . s זֹאת this
9:7. multiplicabitur eius imperium et pacis non erit finis super solium David et super regnum eius ut confirmet illud et corroboret in iudicio et iustitia amodo et usque in sempiternum zelus Domini exercituum faciet hoc
His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.
7. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with judgment and with righteousness from henceforth even for ever. The zeal of the LORD of hosts shall perform this.
9:7. His reign will be increased, and there will be no end to his peace. He will sit upon the throne of David and over his kingdom, to confirm and strengthen it, in judgment and justice, from now even unto eternity. The zeal of the Lord of hosts shall accomplish this.
9:7. Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
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
7: Младенец этот воссядет на престоле Давида и будет царствовать, сильный полною и совершенною Своею справедливостью по отношению ко всем Своим подданным. Царство Его будет вечное, потому что Господь Саваоф, ревнующий о спасении Своего народа, дарует Ему силы совершить все это дело спасения народа израильского, за которым стоит и все человечество.

Пророчество это архангел Гавриил в своем благовестии Пресвятой Деве относит к деятельности Господа нашего Иисуса Христа (Лк 1:32-33). Да и все предшествующие стихи 9-й главы также имеют прямое пророчественное отношение к Господу нашему Иисусу Христу. Так к Нему относится предсказание о Свете, который воссияет в пределах Галилеи. Христос не только для Своего народа, но и для всего человечества был Светом Истинным, Который просвещает всякого человека (Ин 1:4, 5; 3:19; 8:12). Далее указание на Него, как на Младенца, служит пророчеством о принятии Мессиею нашего человеческого естества и о постепенном Его возрастании. Точно так же исполнились на Христе и те предуказания о Нем, какие содержатся в данных Младенцу в 6-м стихе именах. Христос действительно, как сильный Бог, сокрушил власть диавола (Ин 12:31) и стал Князем мира потому, что, благодаря Его ходатайству, люди снова примирились с Богом и между собою (Еф 2:14; 1: Тим 2:5; Кол 1:20).
Adam Clarke: Commentary on the Bible - 1831
9:7: Of the increase - In the common Hebrew Bibles, and in many MSS., this word is written with the close or final למרבה ם. But in twelve of Kennicott's MSS., and twelve of De Rossi's, it is written with the open מ mem; but here it is supposed to contain mysteries, viz., that Jerusalem shall be shut up, closed, and confined, till the days of the Messiah.
This is an illustrious prophecy of the incarnation of Christ, with an enumeration of those characters in which he stands most nearly related to mankind as their Savior; and of others by which his infinite majesty and Godhead are shown. He shall appear as a child, born of a woman, born as a Jew, under the law, but not in the way of ordinary generation. He is a Son given - the human nature, in which the fullness of the Godhead was to dwell, being produced by the creative energy of the Holy Ghost in the womb of the Virgin. See Mat 1:20, Mat 1:21, Mat 1:23, Mat 1:25, and Luk 1:35, and Isa 7:14, and the notes on those passages. As being God manifested in the flesh, he was wonderful in his conception, birth, preaching, miracles, sufferings, death, resurrection, and ascension; wonderful in his person, and wonderful in his working. He is the Counsellor that expounds the law; shows its origin, nature, and claims; instructs, pleads for the guilty; and ever appears in the presence of God for men. He is the mighty God; God essentially and efficiently prevailing against his enemies, and destroying ours. He is the Father of eternity; the Origin of all being, and the Cause of the existence, and particularly the Father, of the spirits of all flesh. The Prince of peace - not only the Author of peace, and the Dispenser of peace, but also he that rules by peace, whose rule tends always to perfection, and produces prosperity. Of the increase of his government - this Prince has a government, for he has all power both in heaven and in earth: and his government increases, and is daily more and more extended, and will continue till all things are put under his feet. His kingdom is ordered - every act of government regulated according to wisdom and goodness; is established so securely as not to be overthrown; and administered in judgment and justice, so as to manifest his wisdom, righteousness, goodness, and truth. Reader, such is that Jesus who came into the world to save sinners! Trust in Him!10:4
This whole passage reduced to its proper and entire form, and healed of the dislocation which it suffers by the absurd division of the chapters, makes a distinct prophecy, and a just poem, remarkable for the regularity of its disposition and the elegance of its plan. It has no relation to the preceding or following prophecy; though the parts, violently torn asunder, have been, on the one side and the other, patched on to them. Those relate principally to the kingdom of Judah, this is addressed exclusively to the kingdom of Israel. The subject of it is a denunciation of vengeance awaiting their crimes. It is divided into four parts, each threatening the particular punishment of some grievous offense - of their pride, of their perseverance in their vices, of their impiety, and of their injustice. To which is added a general denunciation of a farther reserve of Divine wrath, contained in a distich, before used by the prophet on a like occasion, Isa 5:25, and here repeated after each part. This makes the intercalary verse of the poem; or, as we call it, the burden of the song.
"Post hoc comma (cap. Isa 9:4) interponitur spatium unius lineae, in Cod. 2 et 3: idemque observatur in 245. in quo nullum est spatium ad finem capitis 9." Kennicott, Var. Lect.
"After this clause (Isa 9:4) is interposed the space of one line in Cod. 2 and 3. The same is likewise observed in Cod. 245, in which no space exists at the end of chap. 9."
Albert Barnes: Notes on the Bible - 1834
9:7: Of the increase ... - The word rendered "government" here, משׂרה mis'râ h, means properly his government as a prince - his principality, and is a continuation of the idea in the pRev_ious verse, 'the Prince of Peace.' It means that his reign as a prince of peace - in extending and promoting peace, shall be unlimited.
And peace - This does not signify in the original, as our translation would seem to do, that there should be no end to the increase of his peace, but that there should be no limit to peace, that is, that his reign should be one of unlimited peace. The whole is a description of a prosperous, wide-extended, ever-growing and unlimited empire of peace.
No end - The word used here - קץ qê ts - may refer either to space or time. The connection, however, seems to confine it to time, and to mean simply that over his wide-extended and peaceful principality he should reign foRev_er.
Upon the throne of David - See the note at Act 2:30. This was in accordance with the promise made to David; Kg1 8:25; Sa2 7:12-13; Psa 132:11. This promise was understood as referring to the Messiah. The primary idea is, that he should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family; Luk 2:4. When it is said that he would sit upon the throne of David, it is not to be taken literally. The uniqueness of the reign of David was, that he reigned over the people of God. He was chosen for this purpose from humble life; was declared in his administration to be a man after God's own heart; and his long and prosperous reign was a reign over the people of God. To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sat on his throne. There is also a similarity in the two administrations, in the fact that the Messiah was taken from humble life. and that his reign will be far-extended and prosperous. But the main idea of resemblance is, that the reign of each extended over the people of God.
And upon his kingdom - That is, over the kingdom of the people of God. It does not mean particularly the Jews, but all those over whom the divine administration should be set up.
To order it - To raise up, or confirm it. The word, also, is sometimes used to denote to found a kingdom. Here it means to confirm it, to cause it to stand.
And to establish it - To place it on a firm foundation; to make it firm.
With judgment ... - That is, under an administration that shall be just and right. Most kingdoms have been those of blood, and have been established by iniquity, and by the unjust overthrow of others. But the administration of the Messiah shall be established in righteousness, and shall be destined to extend and perpetuate justice and righteousness foRev_er. "From henceforth." That is, from the time which was the period of the prophet's vision, when he saw in vision the Messiah rising in the dark parts of Galilee; Notes, Isa 9:1-2.
The zeal - The word used here denotes "ardor," intense desire in accomplishing an object; and means that the establishment of this kingdom was an object of intense and ardent desire on the part of Yahweh. It is also implied that nothing else than the zeal of Yahweh could do it. We may remark here:
(1) That if Yahweh feels so intense a desire for this, then the subjects of the Messiah's reign should also feel this.
(2) If Yahweh feels this zeal, and if he will certainly accomplish this, then Christians should be encouraged in their efforts to spread the gospel. His purpose to do this is their only encouragement - and a sufficient encouragement - to excite their zeal in this great and glorious work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: the increase: Sa2 7:16; Psa 2:8, Psa 72:8-11, Psa 89:35-37; Jer 33:15-21; Dan 2:35, Dan 2:44; Dan 7:14, Dan 7:27; Luk 1:32, Luk 1:33; Co1 15:24-28
to establish it: Isa 11:3-5, Isa 32:1, Isa 32:2; Psa 45:4-6, Psa 72:1-3, Psa 72:7; Heb 1:8; Rev 19:11
The zeal: Isa 37:32, Isa 59:16, Isa 59:17, Isa 63:4-6; Kg2 19:31; Eze 36:21-23
Carl Friedrich Keil and Franz Delitzsch
9:7
"To the increase of government and to peace without end, upon the throne of David, and over his Kingdom, to strengthen it, and to support it through judgment and righteousness from henceforth even for ever. The jealousy of Jehovah of hosts will fulfil this." למרבּה (written with Mêm clausum in the middle of the one word, and, according to Elias Levita, properly to be read רבּה לם, iis magnificando, in accordance with this way of writing the word)
(Note: When Bar-Kappara says (b. Sanhedrin 94a) that God designed to make Hezekiah the Messiah and Sennacherib Gog and Magog, but that Hezekiah was not found worthy of this, and therefore the Mem of l'marbeh was closed, there is so far some sense in this, that the Messianic hopes really could centre for a certain time in Hezekiah; whereas the assertion of a certain Hillel (ib. 98b), that Hezekiah was actually the Messiah of Israel, and no other was to be expected, is nothing but the perverted fancy of an empty brain. For an instance of the opposite, see Neh 2:13, פרוצים הם, on which passage the Midrash observes, "The broken walls of Jerusalem will be closed in the day of salvation, and the government which has been closed up to the time of the King Messiah will be opened then."))
is not a participle here, but a substantive after the forms מראה, מעשׂה, and that not from הרבּה, but from רבה, an infinitive noun expressing, according to its formation, the practical result of an action, rather than the abstract idea.
(Note: We have already observed at p. 101, that this substantive formation had not a purely abstract meaning even at the first. Frst has given the correct explanation in his Lehrgebude der Aram. Idiome, 130.)
Ever extending dominion and endless peace will be brought in by the sublime and lofty King's Son, when He sits upon the throne of David and rules over David's kingdom. He is a semper Augustus, i.e., a perpetual increaser of the kingdom; not by war, however, but with the spiritual weapons of peace. And within He gives to the kingdom "judgment" (mishpât) and "righteousness" (zedâkâh), as the foundations and pillars of its durability: mishpât, judgment or right, which He pronounces and ordains; and righteousness, which He not only exercises Himself, but transfers to the members of His kingdom. This new epoch of Davidic sovereignty was still only a matter of faith and hope. But the zeal of Jehovah was the guarantee of its realization. The accentuation is likely to mislead here, inasmuch as it makes it appear as though the words "from henceforth even for ever" (me‛attâh v‛ad ōlâm) belonged to the closing sentence, whereas the eternal perspective which they open applies directly to the reign of the great Son of David, and only indirectly to the work of the divine jealousy. "Zeal," or jealousy, kin'âh, lit., glowing fire, from קנּא, Arab. kanaa, to be deep red (Deut 4:24), is one of the deepest of the Old Testament ideas, and one of the most fruitful in relation to the work of reconciliation. It is two-sided. The fire of love has for its obverse the fire of wrath. For jealousy contends for the object of its love against everything that touches either the object or the love itself.
(Note: Cf., Weber, On the Wrath of God (p. xxxv). It is evident that by kin'âh, ζῆλος, we are to understand the energy of love following up its violated claims upon the creature, from the comparison so common in the Scriptures between the love of God to His church and connubial affection. It is the jealousy of absolute love, which seeks to be loved in return, and indeed demands undivided love, and asserts its claim to reciprocity of love wherever this claim is refused. In a word, it is the self-vindication of scornful love. But this idea includes not only jealousy seeking the recovery of what it has lost, but also jealousy that consumes what cannot be saved (Nahum 1:2; Heb 10:27); and the Scriptures therefore deduce the wrath, by which the love resisted affirms itself, and the wrath which meets those who have resisted love in the form of absolute hostility-in other words, the jealousy of love as well as the jealousy of hatred-not from love and holiness as two entirely distinct sources, but from the single source of absolute holy love, which, just because it is absolute and holy, repels and excludes whatever will not suffer itself to be embraced (Josh 24:19).)
Jehovah loves His nation. That He should leave it in the hands of such bad Davidic kings as Ahaz, and give it up to the imperial power of the world, would be altogether irreconcilable with this love, if continued long. But His love flares up, consumes all that is adverse, and gives to His people the true King, in whom that which was only foreshadowed in David and Solomon reaches its highest antitypical fulfilment. With the very same words, "the zeal of Jehovah of hosts," etc., Isaiah seals the promise in Is 37:32.
Geneva 1599
9:7 Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. (l) The zeal of the LORD of hosts will perform this.
(l) His singular love and care for his elect.
John Gill
9:7 Of the increase of his government,.... That is, of the Prince of peace, on whose shoulders it is; which, from small beginnings, will rise to a very great pitch and height of glory; this is signified by the stone cut out of the mountain without hands; that smote the image, became a great mountain, and filled the whole earth, Dan 2:34 and by the parable of the mustard seed, the least of all seeds, and yet, when grown up, becomes a great tree, in which the birds of the air build their nests, Mt 13:31. Christ's kingdom and interest, his dominion and government, may be said to be increased, when his Gospel is spread far and near, which is called the Gospel of the kingdom, and the doctrines of it, the mysteries of the kingdom; by means of which men become subjects of it, and so his kingdom is enlarged. At first it was only preached in Judea; and then it was carried into the Gentile world, where it met with great success, and was spread to the overthrow of Paganism in the Roman empire; a stop was put to its progress by the appearance and power of antichrist, the man of sin; but at the Reformation it broke out again, and spread itself over many nations; and though of late years there has been a decline, in the latter day the knowledge of it will cover the earth, as the waters do the sea, and multitudes shall be converted by it; which is meant by the increase of Christ's government. In the days of his flesh on earth, few believed in him; after his ascension to heaven, there was a large increase of his followers in Jerusalem, and in the Gentile world; the Gospel being preached there, more were the children of the desolate than of the married wife; large numbers were converted, and churches raised and formed everywhere; and in the latter day the church shall fill the earth, and the kingdoms of this world will become the church of Christ; all nations will flow unto it; the people of the Jews, in a body, will be converted, and the fulness of the Gentiles will be brought in; the interest of Christ, which made so contemptible a figure at first, consisting chiefly of the poor of this world, harassed with persecution, and disturbed by heretics, will now make a very great one; the kings of the earth coming into it, the wealth and riches of the world falling into the hands of the saints, the greatness of the kingdom under the whole heaven being given to them; Christianity will be the universal religion of men, and which will be attended with the greatest spirituality, holiness of life, purity of doctrine, worship, and discipline, and freedom from persecution, as follows. In the word rendered, "of the increase", the letter in the middle of it, is shut, which in other places is open. The Jews seek for mysteries in this. Aben Ezra says, it respects the miracle of the sun, whose shadow returned back in Hezekiah's time; this is said, to serve an hypothesis; Kimchi observes, on the contrary, that in, Ezra (it is in Neh 2:13) the same letter at the end of a word is open, which used to be shut, where mention is made of the walls of Jerusalem being broken down; and thinks is has this mystery in it, that at the time of the salvation, the walls of Jerusalem, that were broken down during the captivity, should be stopped up, and then the government should be opened, which was shut, until the King Messiah came. If there is any mystery in this, it may denote that the government of Christ, which would be for a time straitened, and kept in narrow bounds and limits, should hereafter be extended throughout the world, to the four corners of it, to be firm and stable, perfect and complete; which the figure of this letter, being, shut, and foursquare, may be an emblem of. See Rev_ 21:16.
And peace there shall be no end; this respects both the increase and perpetuity of the peace of Christ's kingdom. The peace of believers, under the Gospel dispensation, is greater than that of the saints under the legal dispensation, whose sacrifices could not remove a consciousness of sin and its guilt; and who, through various laws threatening with death, were all their lifetime subject to bondage; but great is the peace of New Testament saints, through the blood, righteousness, and sacrifice of Christ, and which may be increased more and more; and in the latter day there will be more peace among themselves; Ephraim shall not envy Judah, nor Judah vex Ephraim; the sticks of Joseph and Judah shall be one nor will there ever be any more discord between Jew and Gentile, the lion and the lamb shall lie down together; there will be no more war among the nations, after the battle of Armageddon; and no more persecution, after the slaughter of the witnesses; and this abundance of peace, spiritual and temporal, will be as long as the moon endures, Ps 72:7 and all this will issue in eternal peace in the world to come:
upon the throne of David, and upon his kingdom; that is, on it the Prince of peace shall sit, who is David's son, according to the flesh, and so his heir; see Lk 1:32 and which must be understood spiritually of the church and people of Christ, who are his throne and kingdom; in whose hearts he reigns by his grace and Spirit:
to order it; dispose, rectify, put into form and order, and adorn and beautify, by enacting laws for them, writing them on their hearts, and putting his Spirit within them, to enable them to keep them; and by setting persons over them, under him, as deputies and sub-governors, guides and rulers, to explain his laws, and enforce them; to teach them to observe all things commanded by him; to whom he gives gifts for usefulness and service; and whose ministry he blesses, for the conversion and gathering in of others, and so repairs and glorifies the house of his kingdom; and also by granting his presence in his word and ordinances:
and to establish it with justice and judgment; by convincing men by his Spirit of righteousness and judgment; by revealing in his Gospel his own righteousness to them; by forming in their hearts the new man, which is created in righteousness and true holiness; by teaching them to live soberly, righteously, and godly; and by protecting them from all their enemies: and so he establishes particular believers in the faith of himself, and with the doctrine of faith, that they persevere to the end; and his whole church upon himself, the Rock of ages, that the gates of hell shall not prevail against it; and in the latter day he will establish it upon the top of the mountains, Is 2:2,
from henceforth, even for ever; Christ's throne is for ever and ever, his kingdom is an everlasting one; he will have no successor in it, nor any rival that shall ever dispossess him of it; all other kingdoms will cease, but his will remain for ever: though this clause, according to the accents, is to be connected with what follows (w), thus,
from henceforth, even for ever. The zeal of the Lord of hosts will perform this; all that is said in this verse, and in the context, respecting the incarnation of Christ and his kingdom; the veracity, faithfulness, and power of God, are engaged to perform whatever he has purposed and promised; and his zeal, which is no other than his fervent flaming love, will move him to it, and is effectual to accomplish it; his fervent love for his own glory, which is his ultimate end in all his works of nature, providence, and grace, will engage him to fulfil whatever is foretold concerning the birth of Christ, and redemption by him, and his offices and kingdom; since this is greatly concerned in all these things, his zeal or fervent love to his Son, shown in giving all things into his hands, in committing all judgment to him, that men may honour him as they do the Father, will move him to increase his government and peace, and make him his firstborn higher than the kings of the earth; and his zeal or fervent love to his people will put him upon all this, since it is for their good, as well as for his own glory, and the honour of his Son; what the queen of Sheba said of Solomon may be said of Christ and his people, 3Kings 10:9.
(w) So Junius and Tremellius, whom Reinbeck commends, De Accent. p. 387.
John Wesley
9:7 No end - His peaceable and happy government shall be extended to all the ends of the earth. The throne - Which was promised to David, and to his seed for ever. For ever - From the beginning of it to all eternity. The zeal - This great work shall be brought to pass by almighty God, out of that fervent affection which he hath to his own glory, to the honour of his son, and to his people.
Robert Jamieson, A. R. Fausset and David Brown
9:7 Of . . . increase . . . no end--His princely rule shall perpetually increase and be unlimited (Dan 2:44).
throne of David-- (3Kings 8:25; Ps 2:6; Ps 132:11; Jer 3:17-18 Ezek 34:23-26; Ezek 37:16, Ezek 37:22; Lk 1:32-33; Acts 2:30).
judgment . . . justice--It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Is 42:21; Ps 45:6-7), attainable only in and by Messiah.
zeal, &c.--including not only Christ's hidden spiritual victory over Satan at the first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coming (Is 59:17; Ps 9:6-8).
Delivered a little later than the previous one. The ninth and tenth chapters ought to have been so divided. The present division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in 1551. After the Assyrian invasion of Syria, that of Ephraim shall follow (4Kings 16:9); Is 9:8-11, Is 9:17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (A.D. 739), that is, just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ephraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," &c. (Is 9:12, Is 9:17, Is 9:21, and Is 10:4).
9:89:8: Մա՛հ արձակեաց Տէր ՚ի վերայ Յակվոբայ, եկն եհաս ՚ի վերայ Իսրայէլի։
8 Տէրը Յակոբի տան վրայ մահ արձակեց, բայց այն եկաւ հասաւ Իսրայէլի վրայ:
8 Տէրը Յակոբին պատգամ ղրկեց Ու անիկա Իսրայէլին վրայ իջաւ։
[133]Մահ արձակեաց Տէր ի վերայ Յակոբայ, եկն եհաս ի վերայ Իսրայելի:

9:8: Մա՛հ արձակեաց Տէր ՚ի վերայ Յակվոբայ, եկն եհաս ՚ի վերայ Իսրայէլի։
8 Տէրը Յակոբի տան վրայ մահ արձակեց, բայց այն եկաւ հասաւ Իսրայէլի վրայ:
8 Տէրը Յակոբին պատգամ ղրկեց Ու անիկա Իսրայէլին վրայ իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 Слово посылает Господь на Иакова, и оно нисходит на Израиля,
9:8 καὶ και and; even γνώσονται γινωσκω know πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τοῦ ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even οἱ ο the ἐγκαθήμενοι εγκαθημαι in Σαμαρείᾳ σαμαρεια Samareia; Samaria ἐφ᾿ επι in; on ὕβρει υβρις insolence; insult καὶ και and; even ὑψηλῇ υψηλος high; lofty καρδίᾳ καρδια heart λέγοντες λεγω tell; declare
9:8 דָּבָ֛ר dāvˈār דָּבָר word שָׁלַ֥ח šālˌaḥ שׁלח send אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord בְּ bᵊ בְּ in יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and נָפַ֖ל nāfˌal נפל fall בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
9:8. verbum misit Dominus in Iacob et cecidit in IsrahelThe Lord sent a word into Jacob, and it hath lighted upon Israel.
8. The Lord sent a word into Jacob, and it hath lighted upon Israel.
9:8. The Lord sent a word to Jacob, and it fell upon Israel.
9:8. The Lord sent a word into Jacob, and it hath lighted upon Israel.
The Lord sent a word into Jacob, and it hath lighted upon Israel:

9:8 Слово посылает Господь на Иакова, и оно нисходит на Израиля,
9:8
καὶ και and; even
γνώσονται γινωσκω know
πᾶς πας all; every
ο the
λαὸς λαος populace; population
τοῦ ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
οἱ ο the
ἐγκαθήμενοι εγκαθημαι in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
ἐφ᾿ επι in; on
ὕβρει υβρις insolence; insult
καὶ και and; even
ὑψηλῇ υψηλος high; lofty
καρδίᾳ καρδια heart
λέγοντες λεγω tell; declare
9:8
דָּבָ֛ר dāvˈār דָּבָר word
שָׁלַ֥ח šālˌaḥ שׁלח send
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
בְּ bᵊ בְּ in
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
נָפַ֖ל nāfˌal נפל fall
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
9:8. verbum misit Dominus in Iacob et cecidit in Israhel
The Lord sent a word into Jacob, and it hath lighted upon Israel.
8. The Lord sent a word into Jacob, and it hath lighted upon Israel.
9:8. The Lord sent a word to Jacob, and it fell upon Israel.
9:8. The Lord sent a word into Jacob, and it hath lighted upon Israel.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-21. От светлой картины будущего пророк снова обращается к печальному настоящему. Как Израильское, так и Иудейское царство заслуживают наказание от Бога и поэтому бедствия разразятся над ними одно за другим. Особенно много несчастий причинят Израилю взаимные распри и раздоры.

Речь, начинающаяся с 8: ст. 9: гл. и оканчивающаяся 4-м стихом 10-й, произнесена непосредственно после сирийско-израильского нашествия на Иудею и последовавшего за ним нападения Тиглат-Пилезера на царство Израильское. На это дают ясное указание стихи 9: и 13-й.

Слово - приговор Божий, падающий с неба, как молния.

Иаков и Израиль - здесь едва ли синонимы; там, где эти слова означают части народа, - последнее указывает на северное, Израильское, царство, а первое - на царство Иудейское (ср. 2:5; 8:17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The Lord sent a word into Jacob, and it hath lighted upon Israel. 9 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, 10 The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars. 11 Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; 12 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still. 13 For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts. 14 Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day. 15 The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. 16 For the leaders of this people cause them to err; and they that are led of them are destroyed. 17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is a hypocrite and an evil doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still. 18 For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. 19 Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. 20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: 21 Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.
Here are terrible threatenings, which are directed primarily against Israel, the kingdom of the ten tribes, Ephraim and Samaria, the ruin of which is here foretold, with all the woeful confusions that were the prefaces to that ruin, all which came to pass within a few years after; but they look further, to all the enemies of the throne and kingdom of Christ the Son of David, and read the doom of all the nations that forget God, and will not have Christ to reign over them. Observe,
I. The preface to this prediction (v. 8): The Lord sent a word into Jacob, sent it by his servants the prophets. He warns before he wounds. He sent notice what he would do, that they might meet him in the way of his judgments; but they would not take the hint, took no care to turn away his wrath, and so it lighted upon Israel; for no word of God shall fall to the ground. It fell upon them as a storm of rain and hail from on high, which they could not avoid: It has lighted upon them, that is, it is as sure to come as if come already, and all the people shall know by feeling it what they would not know by hearing of it. Those that are willingly ignorant of the wrath of God revealed from heaven against sin and sinners shall be made to know it.
II. The sins charged upon the people of Israel, which provoked God to bring these judgments upon them. 1. Their insolent defiance of the justice of God, thinking themselves a match for him: "They say, in the pride and stoutness of their heart, Let God himself do his worst; we will hold our own, and make our part good with him. If he ruin our houses, we will repair them, and make them stronger and finer than they were before. Our landlord shall not turn us out of doors, though we pay him no rent, but we will keep in possession. If the houses that were built of bricks be demolished in the war, we will rebuild them with hewn stones, that shall not so easily be thrown down. If the enemy cut down the sycamores, we will plant cedars in the room of them. We will make a hand of God's judgments, gain by them, and so outbrave them." Note, Those are ripening apace for ruin whose hearts are unhumbled under humbling providences; for God will walk contrary to those who thus walk contrary to him and provoke him to jealousy, as if they were stronger than he. 2. Their incorrigibleness under all the rebukes of Providence hitherto (v. 13); The people turn not unto him that smiteth them (they are not wrought upon to reform their lives, to forsake their sins, and to return to their duty), neither do they seek the Lord of hosts; either they are atheists, and have no religion, or idolaters, and seek to those gods that are the creatures of their own fancy and the works of their own hands. Note, That which God designs, in smiting us, is to turn us to himself and to set us a seeking him; and, if this point be not gained by less judgments, greater may be expected. God smites that he may not kill. 3. Their general corruption of manners and abounding profaneness. (1.) Those that should have reformed them helped to debauch them (v. 16): The leaders of this people mislead them, and cause them to err, by conniving at their wickedness and countenancing wicked people, and by setting them bad examples; and then no wonder if those that are led of them be deceived and so destroyed. But it is ill with a people when their physicians are their worst disease. "Those that bless this people, or call them blessed (so the margin reads it), that flatter them, and soothe them in their wickedness, and cry Peace, peace, to them, cause them to err; and those that are called blessed of them are swallowed up ere they are aware." We have reason to be afraid of those that speak well of us when we do ill; see Prov. xxiv. 24; xxix. 5. (2.) Wickedness was universal, and all were infected with it (v. 17): Every one is a hypocrite and an evil doer. If there be any that are good, they do not, they dare not appear, for every mouth speaks folly and villany; every one is profane towards God (so the word properly signifies) and an evil doer towards man. These two commonly go together: those that fear not God regard not man; and then every mouth speaks folly, falsehood, and reproach, both against God and man; for out of the abundance of the heart the mouth speaks.
III. The judgments threatened against them for this wickedness of theirs; let them not think to go unpunished.
1. In general, hereby they exposed themselves to the wrath of God, which should both devour as fire and darken as smoke. (1.) It should devour as fire (v. 18): Wickedness shall burn as the fire; the displeasure of God, incurred by sin, shall consume the sinners, who have made themselves as briers and thorns before it, and as the thickets of the forest, combustible matter, which the wrath of the Lord of hosts, the mighty God, will go through and burn together. (2.) It should darken as smoke. The briers and thorns, when the fire consumes them, shall mount up like the lifting up of smoke, so that the whole land shall be darkened by it; they shall be in trouble, and see no way out (v. 19): The people shall be as the fuel of the fire. God's wrath fastens upon none but those that make themselves fuel for it, and then they mount up as the smoke of sacrifices, being made victims to divine justice.
2. God would arm the neighbouring powers against them, v. 11, 12. At this time the kingdom of Israel was in league with that of Syria against Judah; but the Assyrians, who were adversaries to the Syrians, when they had conquered them should invade Israel, and God would stir them up to do it, and join the enemies of Israel together in alliance against them, who yet had particular ends of their own to serve and were not aware of God's hand in their alliance. Note, When enemies are set up, and joined in confederacy against a people, God's hand must be acknowledged in it. Note further, Those that partake with each other in sin, as Syria and Israel in invading Judah, must expect to share in the punishment of sin. Nay, the Syrians themselves, whom they were now in league with, should be a scourge to them (for it is no unusual thing for those to fall out that have been united in sin), one attacking them in the front and the other flanking them or falling upon their rear; so that they should be surrounded with enemies on all sides, who should devour them with open mouth, v. 12. The Philistines were not now looked upon as formidable enemies, and the Syrians were looked upon as firm friends; and yet these shall devour Israel. When men's ways displease the Lord he makes even their friends to be at war with them.
3. God would take from the midst of them those they confided in and promised themselves help from, v. 14, 15. Because the people seek not God, those they seek to and depend upon shall stand them in no stead. The Lord will cut off head and tail, branch and rush, which is explained in the next verse. (1.) Their magistrates, who were honourable by birth and office and were the ancients of the people, these were the head, these were the branch which they promised themselves spirit and fruit from; but because these caused them to err they should be cut off, and their dignity and power should be no protection to them when the abuse of that dignity and power was the great provocation: and it was a judgment upon the people to have their princes cut off, though they were not such as they should have been. (2.) Their prophets, their false prophets, were the tail and the rush, the most despicable of all. A wicked minister is the worst of all. A wicked minister is the worst of men. Corruptio optimi est pessima--The best things become when corrupted the worst. The blind led the blind, and so both fell into the ditch; and the blind leaders fell first and fell undermost.
4. That the desolation should be as general as the corruption had been, and none should escape it, v. 17. (1.) Not those that were the objects of complacency. None shall be spared for love: The Lord shall have no joy in their young men, that were in the flower of their youth; nor will he say, Deal gently with the young men for my sake; no, "Let them fall with the rest, and with them let the seed of the next generation perish." (2.) Not those that were the objects of compassion. None shall be spared for pity: He shall not have mercy on their fatherless and widows, though he is, in a particular manner, the patron and protector of such. They had corrupted their way like all the rest; and, if the poverty and helplessness of their state was not an argument with them to keep them from sin, they could not expect it should be an argument with God to protect them from judgments.
5. That they should pull one another to pieces, that every one should help forward the common ruin, and they should be cannibals to themselves and one to another: No man shall spare his brother, if he come in the way of his ambition of covetousness, or if he have any colour to be revenged on him; and how can they expect God should spare them when they show no compassion one to another? Men's passion and cruelty one against another provoke God to be angry with them all and are an evidence that he is so. Civil wars soon bring a kingdom to desolation. Such there were in Israel, when, for the transgression of the land, many were the princes thereof, Prov. xxviii. 2.
(1.) In these intestine broils, men snatched on the right hand, and yet were hungry still, and did eat the flesh of their own arms, preyed upon themselves for hunger or upon their nearest relations that were as their own flesh, v. 20. This bespeaks, [1.] Great famine and scarcity; when men had pulled all they could to them it was so little that they were still hungry, at least God did not bless it to them, so that they eat and have not enough, Hag. i. 6. [2.] Great rapine and plunder. Jusque datum sceleri--iniquity is established by law. The hedge of property, which is a hedge of protection to men's estates, shall be plucked up, and every man shall think all that his own which he can lay his hands on (vivitur ex rapto, non hospes ab hospite tutus--they live on the spoil, and the rites of hospitality are all violated); and yet, when men thus catch at that which is none of their own, they are not satisfied. Covetous desires are insatiable, and this curse is entailed on that which is ill got, that it will never do well.
(2.) These intestine broils should be not only among particular persons and private families, but among the tribes (v. 21): Manasseh shall devour Ephraim, and Ephraim Manasseh, though they be combined against Judah. Those that could unite against Judah could not unite with one another; but that sinful confederacy of theirs against their neighbour that dwelt securely by them was justly punished by this separation of them one from another. Or Judah, having sinned like Manasseh and Ephraim, shall not only suffer with them, but suffer by them. Note, Mutual enmity and animosity among the tribes of God's Israel is a sin that ripens them for ruin, and a sad symptom of ruin hastening on apace. If Ephraim be against Manasseh, and Manasseh against Ephraim, and both against Judah, they will all soon become a very easy prey to the common enemy.
6. That, though they should be followed with all these judgments, yet God would not let fall his controversy with them. It is the heavy burden of this song (v. 12, 17, 21): For all this his anger is not turned away, but his hand is stretched out still, that is, (1.) They do nothing to turn away his anger; they do not repent and reform, do not humble themselves and pray, none stand in the gap, none answer God's calls nor comply with the designs of his providences, but they are hardened and secure. (2.) His anger therefore continues to burn against them and his hand is stretched out still. The reason why the judgments of God are prolonged is because the point is not gained, sinners are not brought to repentance by them. The people turn not to him that smites them, and therefore he continues to smite them; for when God judges he will overcome, and the proudest stoutest sinner shall either bend or break.
Adam Clarke: Commentary on the Bible - 1831
9:8: Lord "Jehovah" - For אדני Adonai, thirty MSS. of Kennicott's, and many of De Rossi's, and three editions, read יהוה Yehovah.
Albert Barnes: Notes on the Bible - 1834
9:8: The Lord sent - Not Yahweh here, but "Adonai." It is apparent that this verse is the commencement of a new prophecy, that is not connected with that which precedes it. The strain of the preceding prophecy had respect to Judah; this is confined solely to Israel, or Ephraim. Here the division of the chapter should have been made, and should not have been again interrupted until Isa 10:4, where the prophecy closes. The prophecy is divided into four parts, and each part is designed to threaten a distinct judgment on some particular, prominent vice.
I. "Crime" - their pride and ostentation, Isa 9:8-9. "Punishment" - the land would be invaded by the Syrians and the Philistines, Isa 9:11-12.
II. "Crime" - they had apostatized from God, and the leaders had caused them to err, Isa 9:13, Isa 9:16. "Punishment" - Yahweh would cut off the chief men of the nation, Isa 9:14-15, Isa 9:17.
III. "Crime" - pRev_alent wickedness in the nation, Isa 9:18. "Punishment" - the anger of Yahweh, consternation, anarchy, discord, and want, Isa 9:19-21.
IV. "Crime" - pRev_alent injustice; Isa 10:1-2. "Punishment" - foreign invasion, and captivity; Isa 10:3-4.
The poem is remarkably regular in its structure (Lowth), and happy in its illustrations. At what time it was composed is not certain, but it has strong internal evidence that it immediately followed the preceding respecting Judah.
A word - A message, or prediction; Note, Isa 2:1.
Into Jacob - Jacob was the ancestor of the nation. But the name came to be appropriated to the ten tribes, as constituting the majority of the people. It was at first used to denote all the Jews Num 23:7, Num 23:10, Num 23:23; Num 24:17, Num 24:19; Deu 32:9; Ch1 16:13; Psa 14:7; Psa 20:1; but it came, after the Rev_olt of the ten tribes under Jeroboam, to be used often to denote them alone; Amo 6:8; Mic 1:5; Mic 3:1; Mic 5:8. The word or message which was sent, refers undoubtedly to that which immediately follows.
And it hath lighted upon - Hebrew 'It fell.' This is but a varied expression for, he sent it to Israel.
Israel - The same as Jacob the ten tribes - the kingdom of Ephraim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: sent a word: Isa 7:7, Isa 7:8, Isa 8:4-8; Mic 1:1-9; Zac 1:6, Zac 5:1-4; Mat 24:35
Carl Friedrich Keil and Franz Delitzsch
9:8
The great light would not arise till the darkness had reached its deepest point. The gradual increase of this darkness is predicted in this second section of the esoteric addresses. Many difficult questions suggest themselves in connection with this section. 1. Is it directed against the northern kingdom only, or against all Israel? 2. What was the historical standpoint of the prophet himself? The majority of commentators reply that the prophet is only prophesying against Ephraim here, and that Syria and Ephraim have already been chastised by Tiglath-pileser. The former is incorrect. The prophet does indeed commence with Ephraim, but he does not stop there. The fates of both kingdoms flow into one another here, as well as in Is 8:5., just as they were causally connected in actual fact. And it cannot be maintained, that when the prophet uttered his predictions Ephraim had already felt the scourging of Tiglath-pileser. The prophet takes his stand at a time when judgment after judgment had fallen upon all Israel without improving it. And one of these past judgments was the scourging of Ephraim by Tiglath-pileser. How much or how little of the events which the prophet looks back upon from this ideal standpoint had already taken place, it is impossible to determine; but this is a matter of indifference so far as the prophecy is concerned. The prophet, from his ideal standing-place, had not only this or that behind him, but all that is expressed in this section by perfects and aorists (Ges. 129, 2, b). And we already know from Is 2:9; Is 5:25, that he sued the future conversive as the preterite of the ideal past. We therefore translate the whole in the present tense. In outward arrangement there is no section of Isaiah so symmetrical as this. In chapter 5 we found one partial approach to the strophe in similarity of commencement, and another in chapter 2 in similarity of conclusion. But here Is 5:25 is adapted as the refrain of four symmetrical strophes. We will take each strophe by itself.
Strophe 1. Is 9:8-12 "The Lord sends out a word against Jacob, and it descends into Israel. And all the people must make atonement, Ephraim and the inhabitants of Samaria, saying in pride and haughtiness of heart, 'Bricks are fallen down, and we build with square stones; sycamores are hewn down, and we put cedars in their place.' Jehovah raises Rezin's oppressors high above him, and pricks up his enemies: Aram from the east, and Philistines from the west; they devour Israel with full mouth. For all this His anger is not turned away, and His hand is stretched out still." The word (dâbâr) is both in nature and history the messenger of the Lord: it runs quickly through the earth (Ps 147:15, Ps 147:18), and when sent by the Lord, comes to men to destroy or to heal (Ps 107:20), and never returns to its sender void (Is 55:10-11). Thus does the Lord now send a word against Jacob (Jacob, as in Is 2:5); and this heavenly messenger descends into Israel (nâphal, as in Dan 4:28, and like the Arabic nazala, which is the word usually employed to denote the communication of divine revelation), taking shelter, as it were, in the soul of the prophet. Its immediate commission is directed against Ephraim, which has been so little humbled by the calamities that have fallen upon it since the time of Jehu, that the people are boasting that they will replace bricks and sycamores (or sycamines, from shikmin), that wide-spread tree (3Kings 10:27), with works of art and cedars. "We put in their place:" nachaliph is not used here as in Job 14:7, where it signifies to sprout again (nova germina emittere), but as in Is 40:31; Is 41:1, where it is construed with כּח (strength), and signifies to renew (novas vires assumere). In this instance, when the object is one external to the subject, the meaning is to substitute (substituere), like the Arabic achlafa, to restore. The poorest style of building in the land is contrasted with the best; for "the sycamore is a tree which only flourishes in the plain, and there the most wretched houses are still built of bricks dried in the sun, and of knotty beams of sycamore."
(Note: Rosen, Topographisches aus Jerusalem.)
These might have been destroyed by the war, but more durable and stately buildings would rise up in their place. Ephraim, however, would be made to feel this defiance of the judgments of God (to "know," as in Hos 9:7; Ezek 25:14). Jehovah would give the adversaries of Rezin authority over Ephraim, and instigate his foes: sicsēc, as in Is 19:2, from sâcac, in its primary sense of "prick," figere, which has nothing to do with the meanings to plait and cover, but from which we have the words שׂך, סך, a thorn, nail, or plug, and which is probably related to שׂכה, to view, lit., to fix; hence pilpel, to prick up, incite, which is the rendering adopted by the Targum here and in Is 19:2, and by the lxx at Is 19:2. There is no necessity to quote the talmudic sicsēc, to kindle (by friction), which is never met with in the metaphorical sense of exciting. It would be even better to take our sicsēc as an intensive form of sâcac, used in the same sense as the Arabic, viz., to provide one's self with weapons, to arm; but this is probably a denominative from sicca, signifying offensive armour, with the idea of pricking and spearing - a radical notion, from which it would be easy to get at the satisfactory meaning, to spur on or instigate. "The oppressors of Rezin" tzâr Retzı̄n, a simple play upon the words, like hoi goi in Is 1:4, and many others in Isaiah) are the Assyrians, whose help had been sought by Ahaz against Rezin; though perhaps not these exclusively, but possibly also the Trachonites, for example, against whom the mountain fortress Rezı̄n appears to have been erected, to protect the rich lands of eastern Hauran. In Is 9:12 the range of vision stretches over all Israel. It cannot be otherwise, for the northern kingdom never suffered anything from the Philistines; whereas an invasion of Judah by the Philistines was really one of the judgments belonging to the time of Ahaz (2Chron 28:16-19). Consequently by Israel here we are to understand all Israel, the two halves of which would become a rich prize to the enemy. Ephraim would be swallowed up by Aram - namely, by those who had been subjugated by Asshur, and were now tributary to it - and Judah would be swallowed up by the Philistines. But this strait would be very far from being the end of the punishments of God. Because Israel would not turn, the wrath of God would not turn away.
Geneva 1599
9:8 The Lord sent a word into Jacob, and it hath lighted upon (m) Israel.
(m) This is another prophecy against them of Samaria who were mockers and contemners of God's promises and menaces.
John Gill
9:8 The Lord sent a word unto Jacob,.... The prophet, having comforted Judah with the promise of the Messiah, returns to denounce the judgments of God upon the ten tribes, under the names of Jacob and Israel, which signify the same; for the "word" here is not the word of promise, the comfortable word concerning the Messiah before mentioned; but a word of threatening, ruin, and destruction, to the kingdom of Israel, after enlarged upon, which the Lord sent unto them by his prophets before hand, to warn them of it, and bring them to repentance; by which they would know, when it came to pass, that their destruction was of the Lord, and not a matter of chance: the Septuagint version is, "the Lord sent death upon Jacob"; and so the Arabic version, following it; the same word, differently pointed, being used for the pestilence, but is not the sense here; the Targum, Syriac, and Vulgate Latin versions, render it, "a word", as we do:
and it hath lighted upon Israel, or "hath fallen" (x); as an arrow shot out of a bow, as some think; or as seed cast upon the earth; or rather like a thunderbolt: it denotes the sure and full accomplishment of the word of God upon the persons to whom it was sent; for as his word of promise, so of threatening, does not return to him void and empty, Is 55:10. The Targum is,
"the Lord sent a word into the house of Jacob, and it was heard in Israel.''
(x) "cecidit", Grotius, Cocccius.
John Wesley
9:8 The Lord - The prophet, having inserted some consolatory passages for God's faithful people, returns to his former comminution against the rebellious Israelites. And - Heb. it fell, that is, it shall fall, in the prophetical style. It shall certainly be accomplished.
Robert Jamieson, A. R. Fausset and David Brown
9:8 PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4)
Heading of the prophecy; (Is 9:8-12), the first strophe.
unto Jacob--against the ten tribes [LOWTH].
lighted upon--fallen from heaven by divine revelation (Dan 4:31).
9:99:9: Եւ ծանիցե՛ն ամենայն ժողովուրդն Եփրեմեան՝ եւ որ նստինն ՚ի Սամարիա, որ հպարտութեամբ եւ ամբարտաւանութեամբ սրտից խօսեցան՝ եւ ասեն[9682]. [9682] Ոմանք. Եւ որ նստէինն ՚ի Սամա՛՛։
9 Թող Եփրեմի ողջ ժողովուրդը եւ Սամարիայում ապրողներն իմանան, որ հպարտութեամբ եւ ամբարտաւան սրտով խօսեցին՝ ասելով.
9 Բոլոր ժողովուրդը պիտի իմանայ, Այսինքն Եփրեմ ու Սամարիայի բնակիչները, Որոնք ամբարտաւանութեամբ եւ սրտի հպարտութեամբ կ’ըսեն
Եւ ծանիցեն ամենայն ժողովուրդն Եփրեմեան եւ որ նստինն ի Սամարիա, որ հպարտութեամբ եւ ամբարտաւանութեամբ սրտից խօսեցան եւ ասեն:

9:9: Եւ ծանիցե՛ն ամենայն ժողովուրդն Եփրեմեան՝ եւ որ նստինն ՚ի Սամարիա, որ հպարտութեամբ եւ ամբարտաւանութեամբ սրտից խօսեցան՝ եւ ասեն[9682].
[9682] Ոմանք. Եւ որ նստէինն ՚ի Սամա՛՛։
9 Թող Եփրեմի ողջ ժողովուրդը եւ Սամարիայում ապրողներն իմանան, որ հպարտութեամբ եւ ամբարտաւան սրտով խօսեցին՝ ասելով.
9 Բոլոր ժողովուրդը պիտի իմանայ, Այսինքն Եփրեմ ու Սամարիայի բնակիչները, Որոնք ամբարտաւանութեամբ եւ սրտի հպարտութեամբ կ’ըսեն
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 чтобы знал весь народ, Ефрем и жители Самарии, которые с гордостью и надменным сердцем говорят:
9:9 πλίνθοι πλινθος fall ἀλλὰ αλλα but δεῦτε δευτε come on λαξεύσωμεν λαξευω stone καὶ και and; even ἐκκόψωμεν εκκοπτω cut out; cut off συκαμίνους συκαμινος mulberry tree καὶ και and; even κέδρους κεδρος and; even οἰκοδομήσωμεν οικοδομεω build ἑαυτοῖς εαυτου of himself; his own πύργον πυργος tower
9:9 וְ wᵊ וְ and יָדְעוּ֙ yāḏᵊʕˌû ידע know הָ hā הַ the עָ֣ם ʕˈām עַם people כֻּלֹּ֔ו kullˈô כֹּל whole אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim וְ wᵊ וְ and יֹושֵׁ֣ב yôšˈēv ישׁב sit שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria בְּ bᵊ בְּ in גַאֲוָ֛ה ḡaʔᵃwˈā גַּאֲוָה uproar וּ û וְ and בְ vᵊ בְּ in גֹ֥דֶל ḡˌōḏel גֹּדֶל greatness לֵבָ֖ב lēvˌāv לֵבָב heart לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
9:9. et sciet populus omnis Ephraim et habitantes Samariam in superbia et magnitudine cordis dicentesAnd all the people of Ephraim shall know, and the inhabitants of Samaria that say in the pride and haughtiness of their heart:
9. And all the people shall know, Ephraim and the inhabitant of Samaria, that say in pride and in stoutness of heart,
9:9. And all the people of Ephraim will know it. And the inhabitants of Samaria will say it, in the arrogance and haughtiness of their heart:
9:9. And all the people shall know, [even] Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,
And all the people shall know, [even] Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart:

9:9 чтобы знал весь народ, Ефрем и жители Самарии, которые с гордостью и надменным сердцем говорят:
9:9
πλίνθοι πλινθος fall
ἀλλὰ αλλα but
δεῦτε δευτε come on
λαξεύσωμεν λαξευω stone
καὶ και and; even
ἐκκόψωμεν εκκοπτω cut out; cut off
συκαμίνους συκαμινος mulberry tree
καὶ και and; even
κέδρους κεδρος and; even
οἰκοδομήσωμεν οικοδομεω build
ἑαυτοῖς εαυτου of himself; his own
πύργον πυργος tower
9:9
וְ wᵊ וְ and
יָדְעוּ֙ yāḏᵊʕˌû ידע know
הָ הַ the
עָ֣ם ʕˈām עַם people
כֻּלֹּ֔ו kullˈô כֹּל whole
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
יֹושֵׁ֣ב yôšˈēv ישׁב sit
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
בְּ bᵊ בְּ in
גַאֲוָ֛ה ḡaʔᵃwˈā גַּאֲוָה uproar
וּ û וְ and
בְ vᵊ בְּ in
גֹ֥דֶל ḡˌōḏel גֹּדֶל greatness
לֵבָ֖ב lēvˌāv לֵבָב heart
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
9:9. et sciet populus omnis Ephraim et habitantes Samariam in superbia et magnitudine cordis dicentes
And all the people of Ephraim shall know, and the inhabitants of Samaria that say in the pride and haughtiness of their heart:
9. And all the people shall know, Ephraim and the inhabitant of Samaria, that say in pride and in stoutness of heart,
9:9. And all the people of Ephraim will know it. And the inhabitants of Samaria will say it, in the arrogance and haughtiness of their heart:
9:9. And all the people shall know, [even] Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Особенным высокомерием отличается северное, Израильское, царство. Вместо кирпичей - материала довольно хрупкого - оно хочет возводить свои постройки из дорогих и прочных тесаных камней; вместо сикоморов или довольно обыкновенных в Палестине смоковниц, из которых приготовлялись балки, двери, оконные решетки и лестницы, делать это из привозившегося с Ливана крепкого кедра. Этим, конечно, пророк символически указывает на гордые мечты израильтян относительно восстановления своего политического значения.
Adam Clarke: Commentary on the Bible - 1831
9:9: Pride and stoutness of heart "Carry themselves haughtily" - וידעו veyadeu, "and they shall know;" so ours and the Versions in general. But what is it that they shall know? The verb stands destitute of its object; and the sense is imperfect. The Chaldee is the only one, as far as I can find, that expresses it otherwise. He renders the verb in this place by ואתרברבו veithrabrabu, "they exalt themselves, or carry themselves haughtily; the same word by which he renders גבהו gabehu, Isa 3:16. He seems, therefore, in this place to have read ויגבהו vaiyigbehu, which agrees perfectly well with what follows, and clears up the difficulty. Archbishop Secker conjectured וידברו vayedabberu, referring it to לאמר lemor, in the next verse, which shows that he was not satisfied with the present reading. Houbigant reads וירעו vaiyereu, et pravi facti sunt, they are become wicked, which is found in a MS.; but I prefer the reading of the Chaldee, which suits much better with the context.
Houbigant approves of this reading; but it is utterly unsupported by any evidence from antiquity: it is a mere mistake of ר resh for ד daleth; and I am surprised that it should be favored by Houbigant.
Albert Barnes: Notes on the Bible - 1834
9:9: And all the people shall know - Shall know the message; or shall know the judgment which God denounces against their crimes. The Chaldee renders this, 'All the people have exalted themselves, Ephraim and the inhabitants of Samaria, in their magnitude, and in the pride of thee heart.'
Ephraim - This is another name for Israel, as Ephraim was the principal tribe; Note, Isa 7:2.
And the inhabitants of Samaria - The capital of Ephraim or Israel; Note, Isa 7:9.
That say in the pride - This is a description of general and pRev_alent pride; and it is traced to the source of all pride - the heart. It was a desire of splendor, power, and magnificence, originating in the heart, and manifesting itself by the language of self-confidence and defiance at the judgments of God.
Stoutness - Hebrew 'Greatness.' It means a self-confident purpose; and indicates the state of feeling in a man when he trusts to his own resources, and not to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: And all: Isa 26:11; Kg1 22:25; Job 21:19, Job 21:20; Jer 32:24, Jer 44:28, Jer 44:29; Eze 7:9, Eze 7:27; Eze 30:19, Eze 33:33
even Ephraim: Isa 7:9, Isa 10:9-11
in the pride: Isa 46:12, Isa 48:4; Pro 16:18; Mal 3:13, Mal 4:1; Pe1 5:5
John Gill
9:9 And all the people shall know,.... The word of the Lord, and that it is his; and by sad experience shall feel the weight of it; or, "the people shall know the whole of it" (y); shall find that the whole of it will be accomplished, every punctilio in it; whatever is said is done, everything predicted by it, the substance of it, and every circumstance relating to it: or they shall be punished, they shall bear, know, and feel the punishment of their sins; in which sense the word "know", in the Arabic language, is frequently used, of which Schultens (z) has given many instances:
even Ephraim, and the inhabitants of Samaria: the ten tribes are meant by Ephraim; and the inhabitants of Samaria are particularly mentioned, because Samaria was the metropolis of Ephraim, Is 7:9 and because it was to suffer, and did suffer much in the threatened calamity, being besieged three years, then taken, and its inhabitants carried captive; and so experimentally knew the word of the Lord, and the truth of it, 4Kings 17:5,
that say in the pride and stoutness of heart; being proud and haughty, stout hearted, and far from righteousness, and the fear of God; hardening themselves against him, despising his word, and defying, as it were, his power and providence; saying, as follows:
(y) "totum ejus". (z) Animadv. Philol. in Job, p. 77, 78.
John Wesley
9:9 Know - They shall know whether my word be true or false. Even - The people of the ten tribes, and particularly Ephraim, the proudest of them all. Samaria - The strongest place, and the seat of the king and court.
Robert Jamieson, A. R. Fausset and David Brown
9:9 know--to their cost: experimentally (Hos 9:7).
Samaria--the capital of Ephraim (compare as to phrase, Is 1:1).
9:109:10: Աղիւսք անկան, այլ եկայք վէ՛մս տաշեսցուք. զմա՛յրս եւ զեղեւնափայտս հարցուք, եւ շինեսցուք մեզ աշտարա՛կ[9683]։ [9683] Ոմանք. Մեզ աշտարակս։
10 «Աղիւսները թափուեցին, բայց եկէք քար տաշենք, մայրիներ ու եղեւնու ծառեր կտրենք եւ մեզ համար աշտարակ կառուցենք»:
10 «Թէեւ աղիւսները ինկան, Բայց մենք տաշուած քարերով պիտի շինենք։Մոլաթզենիները կտրուեցան, Բայց մենք անոնց տեղ եղեւնափայտեր պիտի դնենք»։
Աղիւսք անկան, այլ [134]եկայք վէմս տաշեսցուք. զմայրս եւ զեղեւնափայտս հարցուք, եւ շինեսցուք մեզ աշտարակ:

9:10: Աղիւսք անկան, այլ եկայք վէ՛մս տաշեսցուք. զմա՛յրս եւ զեղեւնափայտս հարցուք, եւ շինեսցուք մեզ աշտարա՛կ[9683]։
[9683] Ոմանք. Մեզ աշտարակս։
10 «Աղիւսները թափուեցին, բայց եկէք քար տաշենք, մայրիներ ու եղեւնու ծառեր կտրենք եւ մեզ համար աշտարակ կառուցենք»:
10 «Թէեւ աղիւսները ինկան, Բայց մենք տաշուած քարերով պիտի շինենք։Մոլաթզենիները կտրուեցան, Բայց մենք անոնց տեղ եղեւնափայտեր պիտի դնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 кирпичи пали построим из тесаного камня; сикоморы вырублены заменим их кедрами.
9:10 καὶ και and; even ῥάξει ρασσω the θεὸς θεος God τοὺς ο the ἐπανιστανομένους ανιστημι stand up; resurrect ἐπ᾿ επι in; on ὄρος ορος mountain; mount Σιων σιων Siōn; Sion ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτῶν αυτος he; him διασκεδάσει διασκεδαζω scatter
9:10 לְבֵנִ֥ים lᵊvēnˌîm לְבֵנָה brick נָפָ֖לוּ nāfˌālû נפל fall וְ wᵊ וְ and גָזִ֣ית ḡāzˈîṯ גָּזִית hewn stone נִבְנֶ֑ה nivnˈeh בנה build שִׁקְמִ֣ים šiqmˈîm שִׁקְמָה sycomore גֻּדָּ֔עוּ guddˈāʕû גדע cut off וַ wa וְ and אֲרָזִ֖ים ʔᵃrāzˌîm אֶרֶז cedar נַחֲלִֽיף׃ naḥᵃlˈîf חלף come after
9:10. lateres ceciderunt sed quadris lapidibus aedificabimus sycomoros succiderunt sed cedros inmutabimusThe bricks are fallen down, but we will build with square stones: they have cut down the sycamores, but we will change them for cedars.
10. The bricks are fallen, but we will build with hewn stone: the sycomores are cut down, but we will change them into cedars.
9:10. “The bricks have fallen, but we will build with squared stones. They have cut down the sycamores, but we will replace them with cedars.”
9:10. The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change [them into] cedars.
The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change [them into] cedars:

9:10 кирпичи пали построим из тесаного камня; сикоморы вырублены заменим их кедрами.
9:10
καὶ και and; even
ῥάξει ρασσω the
θεὸς θεος God
τοὺς ο the
ἐπανιστανομένους ανιστημι stand up; resurrect
ἐπ᾿ επι in; on
ὄρος ορος mountain; mount
Σιων σιων Siōn; Sion
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτῶν αυτος he; him
διασκεδάσει διασκεδαζω scatter
9:10
לְבֵנִ֥ים lᵊvēnˌîm לְבֵנָה brick
נָפָ֖לוּ nāfˌālû נפל fall
וְ wᵊ וְ and
גָזִ֣ית ḡāzˈîṯ גָּזִית hewn stone
נִבְנֶ֑ה nivnˈeh בנה build
שִׁקְמִ֣ים šiqmˈîm שִׁקְמָה sycomore
גֻּדָּ֔עוּ guddˈāʕû גדע cut off
וַ wa וְ and
אֲרָזִ֖ים ʔᵃrāzˌîm אֶרֶז cedar
נַחֲלִֽיף׃ naḥᵃlˈîf חלף come after
9:10. lateres ceciderunt sed quadris lapidibus aedificabimus sycomoros succiderunt sed cedros inmutabimus
The bricks are fallen down, but we will build with square stones: they have cut down the sycamores, but we will change them for cedars.
10. The bricks are fallen, but we will build with hewn stone: the sycomores are cut down, but we will change them into cedars.
9:10. “The bricks have fallen, but we will build with squared stones. They have cut down the sycamores, but we will replace them with cedars.”
9:10. The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change [them into] cedars.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:10: The bricks - "The eastern bricks," says Sir John Chardin, (see Harmer's Observ. I., p. 176), "are only clay well moistened with water, and mixed with straw, and dried in the sun." So that their walls are commonly no better than our mud walls; see Maundrell, p. 124. That straw was a necessary part in the composition of this sort of bricks, to make the parts of the clay adhere together, appears from Exodus 5. These bricks are properly opposed to hewn stone, so greatly superior in beauty and durableness. The sycamores, which, as Jerome on the place says, are timber of little worth, with equal propriety are opposed to the cedars. "As the grain and texture of the sycamore is remarkably coarse and spongy, it could therefore stand in no competition at all (as it is observed, Isa 9:10) with the cedar, for beauty and ornament." - Shaw, Supplement to Travels, p. 96. We meet with the same opposition of cedars to sycamores, Kg1 10:27, where Solomon is said to have made silver as the stones, and cedars as the sycamores in the vale for abundance. By this mashal, or figurative and sententious speech, they boast that they shall easily be able to repair their present losses, suffered perhaps by the first Assyrian invasion under Tiglath-pileser; and to bring their affairs to a more flourishing condition than ever.
Some of the bricks mentioned above lie before me. They were brought from the site of ancient Babylon. The straw is visible, kneaded with the clay; they are very hard, and evidently were dried in the sun; for they are very easily dissolved in water.
Albert Barnes: Notes on the Bible - 1834
9:10: The bricks are fallen down - The language of this verse is figurative; but the sentiment is plain. It contains the confession of the inhabitants of Samaria, that their affairs were in a ruinous and dilapidated state; but also their self-confident assurance that they would be able to repair the evils, and restore their nation to more than their former magnificence.
Bricks, in oriental countries, were made of clay and straw, and were rarely turned. Hence, exposed to suns and rains, they soon dissolved. Walls and houses constructed of such materials would not be very permanent, and to build with them is strongly contrasted with building in a permanent and elegant manner with hewn stone.
The meaning is, that their former state was one of less splendor than they designed that their subsequent state should be. Desolation had come in upon their country, and this they could not deny. But they confidently boasted that they would more than repair the evil.
We will build - Our ruined houses and walls.
With hewn stones - At once more permanent and elegant than the structures of bricks had been.
The sycamores - These trees grew abundantly on the low lands of Judea, and were very little esteemed; Kg1 10:27; Ch2 1:15; Ch2 9:27.
'This curious tree seems to partake of the nature of two different species,' says Calmet, 'the mulberry and the fig; the former in its leaf, and the latter in its fruit. Its Greek name, συκόμορος sukomoros, is plainly descriptive of its character, being compounded of συκος sukos, a fig tree, and μορος moros, a mulberry tree. It is thus described by Norden: "They have in Egypt divers sorts of figs; but if there is any difference between them, a particular kind differs still more. I mean that which the sycamore bears, that they name in Arabic giomez. This sycamore is of the height of a beech, and bears its fruit in a manner quite different from other trees. It has them on the trunk itself, which shoots out little sprigs in form of a grapestalk, at the end of which grows the fruit close to one another, most like bunches of grapes. The tree is always green, and bears fruit several times in the year, without observing any certain seasons, for I have seen some sycamores which had fruit two months after others. This sort of tree is pretty common in Egypt."' They were not highly valued, though it is probable they were often employed in building.
They are contrasted with cedars here -
(1) Because the cedar was a much more rare and precious wood.
(2) Because it was a much more smooth and elegant article of building.
(3) Because it was more permanent. The grain and texture of the sycamore is remarkably coarse and spongy, and could, therefore, stand in no competition with the cedar for beauty and ornament.
We will change them - We will employ in their stead.
Cedars - The cedar was a remarkably fine; elegant, and permanent wood for building. It was principally obtained on mount Lebanon, and was employed in temples, palaces, and in the houses of the rich; see the note at Isa 2:18.
The sycamore is contrasted with the cedar in Kg1 10:27 : 'Cedars he made to be as sycamore trees.' The whole passage denotes self-confidence and pride; an unwillingness to submit to the judgments of God, and a self-assurance that they would more than repair all the evils that would be inflicted on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: bricks: Kg1 7:9-12, Kg1 10:27; Mal 1:4
Geneva 1599
9:10 The (n) bricks have fallen down, but we will build with hewn stones: the sycamores are cut down, but we will change [them into] cedars.
(n) We were but weak, when the enemy overcame us, but we will make ourselves so strong, that we will neither care for our enemies, nor fear God's threatenings.
John Gill
9:10 The bricks are fallen down,.... Houses made of bricks, which were without the cities besieged and destroyed by the Assyrians; of which the haughty Israelites made no account, looking upon such a desolation as little, or no loss at all:
but we will build with hewn stone, so that the houses will be better and stronger, more beautiful, and more durable:
the sycamores are cut down; which grew in the fields, and outer parts of the cities, and were but a mean sort of wood, and which the Assyrians cut down to serve several purposes in their siege; of this sort of trees; see Gill on Lk 19:4,
but we will change them into cedars; that is, will plant cedars in place of them; trees tall and large, very delightful to look at, of great worth and usefulness, and very durable; though this may regard not so much the planting of them as the use of them in building, and the sense be agreeable to the former clause; that as, instead of brick, they would build houses with hewn stone; so, instead of sycamore wood, which was not so substantial and durable, and fit for building, they would make use of cedar, which was both beautiful and lasting; so the Septuagint,
"the bricks are fallen, let us hew stones, and cut down sycamores and cedars, and build for ourselves a tower;''
and so the Arabic version; so that, upon the whole, they flattered themselves they should be gainers, and not losers, by the Assyrian invasion; thus deriding it, and despising the prophecy concerning it. Jarchi interprets the bricks and sycamores of the kings that went before, as Jehoahaz, the son of Jehu, in whose days they were lessened, and were like a building of brick, broken and falling; but their present king, Pekah, the son of Remaliah, was strong, like a building of hewn stone, and so cedars were better for building than sycamores; and to this sense agrees the Targum,
"the heads (or princes) are carried captive, but we will appoint better in their room; goods are spoiled, but what are more beautiful than them we will purchase.''
John Wesley
9:10 Stones - We have received some damage; but, we doubt not we shall quickly repair it with advantage.
Robert Jamieson, A. R. Fausset and David Brown
9:10 bricks--in the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God (Is 26:11).
hewn stones-- (3Kings 5:17).
sycamores--growing abundantly on the low lands of Judea, and though useful for building on account of their antiseptic property (which induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on the other hand, was odorous, free from knots, durable, and precious (3Kings 10:27). "We will replace cottages with palaces."
9:119:11: Եւ կործանեսցէ Աստուած զյարուցեալսն ՚ի վերայ լերին Սիովնի, եւ զթշնամիս Յուդայ ցրուեսցէ[9684]. [9684] Ոմանք. Եւ զթշնամիսն իւր ցրուեսցէ։
11 Աստուած պիտի կործանի Սիոնի լերան վրայ բարձրացածներին եւ ցիրուցան պիտի անի Յուդայի երկրի թշնամիներին,
11 Սակայն Տէրը անոր վրայ Ռասինին հակառակորդները պիտի յարուցանէ Ու անոր թշնամիները պիտի գրգռէ*։
Եւ կործանեսցէ Աստուած զյարուցեալսն ի վերայ լերին Սիոնի, եւ զթշնամիս Յուդայ ցրուեսցէ:

9:11: Եւ կործանեսցէ Աստուած զյարուցեալսն ՚ի վերայ լերին Սիովնի, եւ զթշնամիս Յուդայ ցրուեսցէ[9684].
[9684] Ոմանք. Եւ զթշնամիսն իւր ցրուեսցէ։
11 Աստուած պիտի կործանի Սիոնի լերան վրայ բարձրացածներին եւ ցիրուցան պիտի անի Յուդայի երկրի թշնամիներին,
11 Սակայն Տէրը անոր վրայ Ռասինին հակառակորդները պիտի յարուցանէ Ու անոր թշնամիները պիտի գրգռէ*։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 И воздвигнет Господь против него врагов Рецина, и неприятелей его вооружит:
9:11 Συρίαν συρια Syria; Siria ἀφ᾿ απο from; away ἡλίου ηλιος sun ἀνατολῶν ανατολη springing up; east καὶ και and; even τοὺς ο the Ἕλληνας ελλην Hellēn; Ellin ἀφ᾿ απο from; away ἡλίου ηλιος sun δυσμῶν δυσμη sunset; west τοὺς ο the κατεσθίοντας κατεσθιω consume; eat up τὸν ο the Ισραηλ ισραηλ.1 Israel ὅλῳ ολος whole; wholly τῷ ο the στόματι στομα mouth; edge ἐπὶ επι in; on τούτοις ουτος this; he πᾶσιν πας all; every οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ὁ ο the θυμός θυμος provocation; temper ἀλλ᾿ αλλα but ἔτι ετι yet; still ἡ ο the χεὶρ χειρ hand ὑψηλή υψηλος high; lofty
9:11 וַ wa וְ and יְשַׂגֵּ֧ב yᵊśaggˈēv שׂגב be high יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] צָרֵ֥י ṣārˌê צַר adversary רְצִ֖ין rᵊṣˌîn רְצִין Rezin עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹיְבָ֖יו ʔōyᵊvˌāʸw איב be hostile יְסַכְסֵֽךְ׃ yᵊsaḵsˈēḵ סוך incite
9:11. et elevabit Dominus hostes Rasin super eum et inimicos eius in tumultum vertetAnd the Lord shall set up the enemies of Rasin over him, and shall bring on his enemies in a crowd:
11. Therefore the LORD shall set up on high against him the adversaries of Rezin, and shall stir up his enemies;
9:11. And the Lord will raise up the enemies of Rezin over him, and he will turn his adversaries into a tumult:
9:11. Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;
Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together:

9:11 И воздвигнет Господь против него врагов Рецина, и неприятелей его вооружит:
9:11
Συρίαν συρια Syria; Siria
ἀφ᾿ απο from; away
ἡλίου ηλιος sun
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
τοὺς ο the
Ἕλληνας ελλην Hellēn; Ellin
ἀφ᾿ απο from; away
ἡλίου ηλιος sun
δυσμῶν δυσμη sunset; west
τοὺς ο the
κατεσθίοντας κατεσθιω consume; eat up
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ὅλῳ ολος whole; wholly
τῷ ο the
στόματι στομα mouth; edge
ἐπὶ επι in; on
τούτοις ουτος this; he
πᾶσιν πας all; every
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ο the
θυμός θυμος provocation; temper
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ο the
χεὶρ χειρ hand
ὑψηλή υψηλος high; lofty
9:11
וַ wa וְ and
יְשַׂגֵּ֧ב yᵊśaggˈēv שׂגב be high
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
צָרֵ֥י ṣārˌê צַר adversary
רְצִ֖ין rᵊṣˌîn רְצִין Rezin
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבָ֖יו ʔōyᵊvˌāʸw איב be hostile
יְסַכְסֵֽךְ׃ yᵊsaḵsˈēḵ סוך incite
9:11. et elevabit Dominus hostes Rasin super eum et inimicos eius in tumultum vertet
And the Lord shall set up the enemies of Rasin over him, and shall bring on his enemies in a crowd:
9:11. And the Lord will raise up the enemies of Rezin over him, and he will turn his adversaries into a tumult:
9:11. Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Против него, т. е. против Израильского царства врагов Рецина, т. е. ассирийцев.
Adam Clarke: Commentary on the Bible - 1831
9:11: The adversaries of Rezin against him "The princes of Retsin against him" - For צרי tsarey, enemies, Houbigant, by conjecture, reads שרי sarey, princes; which is confirmed by thirty of Kennicott's and De Rossi's MSS., (two ancient), one of my own, ancient; and nine more have צ tsaddi, upon a rasure, and therefore had probably at first שרי sarey. The princes of Retsin, the late ally of Israel, that is, the Syrians, expressly named in the next verse, shall now be excited against Israel.
The Septuagint in this place give us another variation; for רצין Retsin, they read הר ציון har tsiyon, ορος Σιων, Mount Sion, of which this may be the sense; but Jehovah shall set up the adversaries of Mount Sion against him, (i.e., against Israel), and will strengthen his enemies together; the Syrians, the Philistines, who are called the adversaries of Mount Sion. See Simonis Lex. in voce סכך sachach.
Albert Barnes: Notes on the Bible - 1834
9:11: Therefore - This verse indicates the punishment that would come upon them for their pride.
The Lord shall set up - Hebrew, 'Shall exalt.' That is, they shall overcome and subdue him.
The adversaries of Rezin - King of Syria, Isa 7:1. It should be observed here, that twenty-one manuscripts, instead of adversaries, read princes of Rezin. The sense seems to require this; as in the following verse, it is said that the Syrians will be excited against them.
Against him - Against Ephraim.
And join his enemies together - Hebrew, 'Mingle them together.' They shall be excited into wild and agitated commotion, and shall pour down together on the land and devour it. In what way this would be done is specified in Isa 9:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: set up: Isa 8:4-7, Isa 10:9-11, Isa 17:1-5; Kg2 15:29, Kg2 16:9
join: Heb. mingle
Geneva 1599
9:11 Therefore the LORD shall set up the adversaries of (o) Rezin against him, and join his enemies together;
(o) Rezin king of Syria, who was in league with Israel, was slain by the Assyrians, after whose death, Aram that is, the Syrians were against Israel, who on the other side were assailed by the Philistines.
John Gill
9:11 Therefore the Lord shall set up the adversaries of Rezin against him,.... Set them up on high, as the word (a) signifies; exalt them above him, and make them superior to him, and conquerors of him, meaning the Assyrians; who, being sent for by Ahab, went up against Damascus, took it, and carried the people captive, and slew Rezin the king of Syria, the head of which was Damascus, 4Kings 16:7 this is mentioned, because the Israelites put great trust and confidence in this prince, with whom they were in alliance; and this is said to abate their pride, arrogance, and haughtiness, before expressed:
and join his enemies together; or mix them; the Assyrian army, consisting of a mixture of various nations; or "stir" them "up", as the Targum; instigate them against him. Some understand the whole of Israel, against whom the adversaries of Rezin, namely, the Assyrians, would come, as they did, and invade their land, and carry them captive; with whom were various other people, as follows.
(a) "elevabit, sive extollet", Forerius.
John Wesley
9:11 Therefore - To chastise your pride, and defeat your hopes. Set up - The Assyrians, who, presently after this prophecy, prevailed against him, 4Kings 16:7. He mentions Rezin, because he was confederate with Ephraim. Join - So that they shall invade him from several quarters. His - Not Rezin's, but Ephraim.
Robert Jamieson, A. R. Fausset and David Brown
9:11 adversaries of Rezin--the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light (Is 9:10) of the judgment already inflicted by God through Tiglath-pileser (4Kings 15:29). A second Assyrian invasion (see on Is 7:1) shall follow. The reading "princes" for "adversaries" in uncalled for.
join--rather, "arm"; cover with armor [MAURER].
his--Rezin's.
9:129:12: զԱսորեստան յելիցն արեւու, եւ զՅոյնս ՚ի մտիցն արեւու. ոյք ուտէին զԻսրայէլ բերանալիր ամենայն բերանով։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեալ է[9685]։ [9685] Ոմանք. Ոչ դարձաւ բարկութիւնն, այլ։
12 արեւելքից՝ ասորեստանցիներին եւ արեւմուտքից՝ յոյներին[14], որոնք լիաբերան կերան Իսրայէլին: Այնուամենայնիւ, նրա բարկութիւնը տեղի չտուեց, տակաւին նրա ձեռքը բարձրացած է:[14] 14. Եբրայերէնում՝ փղշտացիներին:
12 Ասորիները՝ արեւելքէն*, Փղշտացիները՝ արեւմուտքէն*Անոնք լեցուն բերանով Իսրայէլը պիտի ուտեն։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
զԱսորեստան`` յելիցն արեւու, եւ [135]զՅոյնս ի մտիցն արեւու. ոյք ուտէին զԻսրայէլ բերանալիր ամենայն բերանով: Ի վերայ այսր ամենայնի ոչ դարձաւ բարկութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեալ է:

9:12: զԱսորեստան յելիցն արեւու, եւ զՅոյնս ՚ի մտիցն արեւու. ոյք ուտէին զԻսրայէլ բերանալիր ամենայն բերանով։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեալ է[9685]։
[9685] Ոմանք. Ոչ դարձաւ բարկութիւնն, այլ։
12 արեւելքից՝ ասորեստանցիներին եւ արեւմուտքից՝ յոյներին[14], որոնք լիաբերան կերան Իսրայէլին: Այնուամենայնիւ, նրա բարկութիւնը տեղի չտուեց, տակաւին նրա ձեռքը բարձրացած է:
[14] 14. Եբրայերէնում՝ փղշտացիներին:
12 Ասորիները՝ արեւելքէն*, Փղշտացիները՝ արեւմուտքէն*Անոնք լեցուն բերանով Իսրայէլը պիտի ուտեն։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 Сириян с востока, а Филистимлян с запада; и будут они пожирать Израиля полным ртом. При всем этом не отвратится гнев Его, и рука Его еще простерта.
9:12 καὶ και and; even ὁ ο the λαὸς λαος populace; population οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ἕως εως till; until ἐπλήγη πλησσω plague; strike καὶ και and; even τὸν ο the κύριον κυριος lord; master οὐκ ου not ἐξεζήτησαν εκζητεω seek out / thoroughly
9:12 אֲרָ֣ם ʔᵃrˈām אֲרָם Aram מִ mi מִן from קֶּ֗דֶם qqˈeḏem קֶדֶם front וּ û וְ and פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine מֵֽ mˈē מִן from אָחֹ֔ור ʔāḥˈôr אָחֹור back(wards) וַ wa וְ and יֹּאכְל֥וּ yyōḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole פֶּ֑ה pˈeh פֶּה mouth בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹאת֙ zōṯ זֹאת this לֹא־ lō- לֹא not שָׁ֣ב šˈāv שׁוב return אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and עֹ֖וד ʕˌôḏ עֹוד duration יָדֹ֥ו yāḏˌô יָד hand נְטוּיָֽה׃ nᵊṭûyˈā נטה extend
9:12. Syriam ab oriente et Philisthim ab occidente et devorabunt Israhel toto ore in omnibus his non est aversus furor eius sed adhuc manus eius extentaThe Syrians from the east, and, the Philistines from the west: and they shall devour Israel with open mouth. For all this his indignation is not turned away, but his hand is stretched out still.
12. the Syrians before, and the Philistines behind, and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.
9:12. the Syrians from the east and the Philistines from the west. And they will devour Israel with their whole mouth. After all this, his fury was not turned away; instead, his hand was still extended.
9:12. The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand [is] stretched out still.
The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand [is] stretched out still:

9:12 Сириян с востока, а Филистимлян с запада; и будут они пожирать Израиля полным ртом. При всем этом не отвратится гнев Его, и рука Его еще простерта.
9:12
καὶ και and; even
ο the
λαὸς λαος populace; population
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ἕως εως till; until
ἐπλήγη πλησσω plague; strike
καὶ και and; even
τὸν ο the
κύριον κυριος lord; master
οὐκ ου not
ἐξεζήτησαν εκζητεω seek out / thoroughly
9:12
אֲרָ֣ם ʔᵃrˈām אֲרָם Aram
מִ mi מִן from
קֶּ֗דֶם qqˈeḏem קֶדֶם front
וּ û וְ and
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
מֵֽ mˈē מִן from
אָחֹ֔ור ʔāḥˈôr אָחֹור back(wards)
וַ wa וְ and
יֹּאכְל֥וּ yyōḵᵊlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
פֶּ֑ה pˈeh פֶּה mouth
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹאת֙ zōṯ זֹאת this
לֹא־ lō- לֹא not
שָׁ֣ב šˈāv שׁוב return
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
עֹ֖וד ʕˌôḏ עֹוד duration
יָדֹ֥ו yāḏˌô יָד hand
נְטוּיָֽה׃ nᵊṭûyˈā נטה extend
9:12. Syriam ab oriente et Philisthim ab occidente et devorabunt Israhel toto ore in omnibus his non est aversus furor eius sed adhuc manus eius extenta
The Syrians from the east, and, the Philistines from the west: and they shall devour Israel with open mouth. For all this his indignation is not turned away, but his hand is stretched out still.
12. the Syrians before, and the Philistines behind, and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.
9:12. the Syrians from the east and the Philistines from the west. And they will devour Israel with their whole mouth. After all this, his fury was not turned away; instead, his hand was still extended.
9:12. The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand [is] stretched out still.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Сирияне - прежние друзья Израиля станут также его врагами.

Филистимляне были исконными врагами Иудеи (2: Пар 28:18: и сл.). (Перевод Пешито: Эдома с востока (вместо сириян) подходил бы в настоящем месте только при предположении, что во 11-м стихе идет речь об Иудейском царстве, а между тем как видно из 12: ст., речь идет об Израильском, к которому идумеи не имели особой вражды).
Adam Clarke: Commentary on the Bible - 1831
9:12: With open mouth "On every side" - בכל פה bechol peh, in every corner, in every part of their country, pursuing them to the remotest extremities, and the most retired parts. So the Chaldee בכל אתר bechol athar, in every place.
Albert Barnes: Notes on the Bible - 1834
9:12: The Syrians - Isa 7:1. The Syrians had been the allies of the Israelites. But after the death of Rezin, it is probable that they joined the Assyrians, and united with them in the invasion of Samaria. - Aben Ezra; Grotius. "Before." Hebrew 'From the east.' Syria was situated to the east of Samaria, and the meaning is here, that they would pour in upon Samaria from that side.
And the Philistines - The Philistines occupied the country southwest of Samaria, lying along on the shores of the Mediterranean. It is not particularly mentioned in the Scriptures that they invaded Samaria after this prediction of Isaiah, but such a thing is by no means improbable. They were long unsubdued; were full of hostility to the Jewish people; and were many times engaged with them in wars and several times subdued them; Judg. 13; 14; Ch2 28:18. The name Palestine is derived from Philistine, although this people occupied but a small part of the country; see Reland's Palestine, c. vii.
Behind - That is, from the west - the region where they dwelt. The sacred writers speak as if looking toward the east, the rising sun, and they speak of the west as the region behind them; see the notes at Job 23:8-9.
And they shall devour - Hebrew, 'They shall eat.' This figure is taken from a ravenous beast; and means that they should come up with raging desires, and fierce impetuosity, to destroy the nation.
With open mouth - Hebrew, 'With the whole mouth.' The metaphor is derived from raging and furious animals. Chaldee, 'In every place.'
For all this - Notwithstanding all this.
His anger ... - see the note at Isa 5:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: Syrians: Kg2 16:6; Ch2 28:18; Jer 35:11
devour Israel: Deu 31:17; Psa 79:7, Psa 129:3-6; Jer 10:25
open mouth: Heb. whole mouth
For all: Isa 9:17, Isa 9:21, Isa 5:25, Isa 10:4; Jer 4:8
John Gill
9:12 The Syrians before, and the Philistines behind,.... Rezin, king of Syria, the confederate of the Israelites, being slain, his people joined the Assyrians against Israel; and they, with others mentioned, beset them on all sides, before and behind, east and west; and so the Targum, Septuagint, and other versions, render it, the Syrians on the east, or from the rising of the sun; and the Philistines on the west, or from the setting of the sun; for, as Kimchi observes, Syria lay east of the land of Israel, and Palestine on the West (b):
and they shall devour Israel with open mouth: greedily and presently; make, as it were, but one morsel of him:
for all this his anger is not turned away, but his hand is stretched out still; that is, the anger of God, that was not turned away; he had not yet stirred up all his wrath, he had not done with them, he had still other judgments to bring upon them; and his hand continued to be stretched out to inflict them, seeing they were not brought to repentance by what was already done unto them; so the Targum,
"for all this they do not return from their sins, that he may turn away his anger from them, but still retain their sins; and yet his stroke will be to take vengeance on them.''
(b) So Noldius renders it, Ebr. Concord. Part. p. 10. No. 69.
John Wesley
9:12 Syrians - For though Rezin, king of Syria was destroyed, yet the body of the nation survived, and submitted themselves to the king of Assyria, and upon his command invaded Israel afterwards. Before - Heb. on the east: for Syria stood eastward from Israel. Behind - On the western side of the land of Israel. Devour - Like wild beasts.
Robert Jamieson, A. R. Fausset and David Brown
9:12 Syrians--Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in Is 9:11, refers to this. Conquering nations often enlist in their armies the subject races (Is 22:6; compare 4Kings 16:9; Jer 35:11), [ABEN EZRA, GESENIUS]. HORSLEY less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyrians: "Aram" being the common name of Syrians and Assyrians.
Philistines--of Palestine.
behind--from the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north.
devour--as a ravenous beast (Is 1:20; Jer 10:25; Jer 30:16; Num 14:9).
For all this, &c.--The burden of each strophe.
9:139:13: Եւ ժողովուրդն ո՛չ դարձաւ՝ մինչեւ վիրաւորեցաւ. եւ զՏէր ※ զօրութեանց ո՛չ խնդրեցին։
13 Ժողովուրդն էլ դարձի չեկաւ, մինչեւ չենթարկուեց հարուածի: Զօրութիւնների Տիրոջը փնտռող չեղաւ:
13 Քանզի ժողովուրդը զինք զարնողին չի դառնար Ու զօրքերու Տէրը չի փնտռեր։
Եւ ժողովուրդն ոչ դարձաւ [136]մինչեւ վիրաւորեցաւ``, եւ զՏէր զօրութեանց ոչ խնդրեցին:

9:13: Եւ ժողովուրդն ո՛չ դարձաւ՝ մինչեւ վիրաւորեցաւ. եւ զՏէր ※ զօրութեանց ո՛չ խնդրեցին։
13 Ժողովուրդն էլ դարձի չեկաւ, մինչեւ չենթարկուեց հարուածի: Զօրութիւնների Տիրոջը փնտռող չեղաւ:
13 Քանզի ժողովուրդը զինք զարնողին չի դառնար Ու զօրքերու Տէրը չի փնտռեր։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 Но народ не обращается к Биющему его, и к Господу Саваофу не прибегает.
9:13 καὶ και and; even ἀφεῖλεν αφαιρεω take away κύριος κυριος lord; master ἀπὸ απο from; away Ισραηλ ισραηλ.1 Israel κεφαλὴν κεφαλη head; top καὶ και and; even οὐράν ουρα tail μέγαν μεγας great; loud καὶ και and; even μικρὸν μικρος little; small ἐν εν in μιᾷ εις.1 one; unit ἡμέρᾳ ημερα day
9:13 וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people לֹא־ lō- לֹא not שָׁ֖ב šˌāv שׁוב return עַד־ ʕaḏ- עַד unto הַ ha הַ the מַּכֵּ֑הוּ mmakkˈēhû נכה strike וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service לֹ֥א lˌō לֹא not דָרָֽשׁוּ׃ ס ḏārˈāšû . s דרשׁ inquire
9:13. et populus non est reversus ad percutientem se et Dominum exercituum non inquisieruntAnd the people are not returned to him who hath struck them, and have not sought after the Lord of hosts.
13. Yet the people hath not turned unto him that smote them, neither have they sought the LORD of hosts.
9:13. And the people did not return to the One who struck them, and they did not seek the Lord of hosts.
9:13. For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.
For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts:

9:13 Но народ не обращается к Биющему его, и к Господу Саваофу не прибегает.
9:13
καὶ και and; even
ἀφεῖλεν αφαιρεω take away
κύριος κυριος lord; master
ἀπὸ απο from; away
Ισραηλ ισραηλ.1 Israel
κεφαλὴν κεφαλη head; top
καὶ και and; even
οὐράν ουρα tail
μέγαν μεγας great; loud
καὶ και and; even
μικρὸν μικρος little; small
ἐν εν in
μιᾷ εις.1 one; unit
ἡμέρᾳ ημερα day
9:13
וְ wᵊ וְ and
הָ הַ the
עָ֥ם ʕˌām עַם people
לֹא־ lō- לֹא not
שָׁ֖ב šˌāv שׁוב return
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
מַּכֵּ֑הוּ mmakkˈēhû נכה strike
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
לֹ֥א lˌō לֹא not
דָרָֽשׁוּ׃ ס ḏārˈāšû . s דרשׁ inquire
9:13. et populus non est reversus ad percutientem se et Dominum exercituum non inquisierunt
And the people are not returned to him who hath struck them, and have not sought after the Lord of hosts.
13. Yet the people hath not turned unto him that smote them, neither have they sought the LORD of hosts.
9:13. And the people did not return to the One who struck them, and they did not seek the Lord of hosts.
9:13. For the people turneth not unto him that smiteth them, neither do they seek the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Биющий - Господь, посылающий на Израильское царство ассирийцев.

Голова - это законно-поставленные начальники и руководители народа, а хвост - ложные пророки (ср. ст. 15), сами присвоившие себе звание руководителей народа (3: Цар 22:6; Иез 13:10).
Albert Barnes: Notes on the Bible - 1834
9:13: For the people ... - This is a reason why his anger would not cease, and it is, at the same time, the suggestion of a new crime for which the divine judgment would rest upon them. It commences the second part of the oracle.
Turneth not - It is implied here that it was the design of the chastisement to turn them to God. In this case, as in many others, such a design had not been accomplished.
Unto him that smiteth them - To God, who had punished them.
Neither do they seek - They do not seek his protection and favor; they do not worship and honor him.
The Lord of hosts - Note, Isa 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: the people: Isa 1:5, Isa 26:11, Isa 57:17; Ch2 28:22; Job 36:13; Jer 5:3, Jer 31:18-20; Eze 24:13; Hos 5:15, Hos 7:10, Hos 7:16
neither: Isa 31:1; Deu 4:29; Jer 29:11, Jer 50:4, Jer 50:5; Hos 3:4, Hos 3:5
Carl Friedrich Keil and Franz Delitzsch
9:13
Strophe 2. "But the people turneth not unto Him that smiteth it, and they seek not Jehovah of hosts. Therefore Jehovah rooteth out of Israel head and tail, palm-branch and rush, in one day. Elders and highly distinguished men, this is the head; and prophets, lying teachers, this is the tail. The leaders of this people have become leaders astray, and their followers swallowed up. Therefore the Lord will not rejoice in their young men, and will have no compassion on their orphans and widows: for all together are profligate and evil-doers, and every mouth speaketh blasphemy. With all this His anger is not turned away, and His hand is stretched out still." As the first stage of the judgments has been followed by no true conversion to Jehovah the almighty judge, there comes a second. עד שׁוּב (to turn unto) denotes a thorough conversion, not stopping half-way. "The smiter of it" (hammaccēhu), or "he who smiteth it," it Jehovah (compare, on the other hand, Is 10:20, where Asshur is intended). The article and suffix are used together, as in Is 24:2; Prov 16:4 (vid., Ges. 110, 2; Caspari, Arab. Gram. 472). But there was coming now a great day of punishment (in the view of the prophet, it was already past), such as Israel experienced more than once in the Assyrian oppressions, and Judah in the Chaldean, when head and tail, or, according to another proverbial expression, palm-branch and rush, would be rooted out. We might suppose that the persons referred to were the high and low; but Is 9:15 makes a different application of the first double figure, by giving it a different turn from its popular sense (compare the Arabic er-ru 'ūs w-aledhnâb = lofty and low, in Dietrich, Abhandlung, p. 209). The opinion which has very widely prevailed since the time of Koppe, that this v. is a gloss, is no doubt a very natural one (see Hitzig, Begriff der Kritik; Ewald, Propheten, i. 57). But Isaiah's custom of supplying his own gloss is opposed to such a view; also Isaiah's composition in Is 3:3 and Is 30:20, and the relation in which this v. stands to Is 9:16; and lastly, the singular character of the gloss itself, which is one of the strongest proofs that it contains the prophet's exposition of his own words. The chiefs of the nation were the head of the national body; and behind, like a wagging dog's tail, sat the false prophets with their flatteries of the people, loving, as Persius says, blando caudam jactare popello. The prophet drops the figure of Cippâh, the palm-branch which forms the crown of the palm, and which derives its name from the fact that it resembles the palm of the hand (instar palmae manus), and agmōn, the rush which grows in the marsh.
(Note: The noun agam is used in the Old Testament as well as in the Talmud to signify both a marshy place (see Baba mesi'a 36b, and more especially Aboda zara 38a, where giloi agmah signifies the laying bare of the marshy soil by the burning up of the reeds), and also the marsh grass (Sabbath 11a, "if all the agmim were kalams, i.e., writing reeds, or pens;" and Kiddsin 62b, where agam signifies a talk of marsh-grass or reed, a rush or bulrush, and is explained, with a reference to Is 58:5, as signifying a tender, weak stalk). The noun agmon, on the other hand, signifies only the stalk of the marsh-grass, or the marsh-grass itself; and in this sense it is not found in the Talmud (see Comm on Job, at Is 41:10-13). The verbal meaning upon which these names are founded is evident from the Arabic mâ āgim (magūm), "bad water" (see at Is 19:10). There is no connection between this and maugil, literally a depression of the soil, in which water lodges for a long time, and which is only dried up in summer weather.)
The allusion here is to the rulers of the nation and the dregs of the people. The basest extremity were the demagogues in the shape of prophets. For it had come to this, as Is 9:16 affirms, that those who promised to lead by a straight road led astray, and those who suffered themselves to be led by them were as good as already swallowed up by hell (cf., Is 5:14; Is 3:12). Therefore the Sovereign Ruler would not rejoice over the young men of this nation; that is to say, He would suffer them to be smitten by their enemies, without going with them to battle, and would refuse His customary compassion even towards widows and orphans, for they were all thoroughly corrupt on every side. The alienation, obliquity, and dishonesty of their heart, are indicated by the word Chânēph (from Chânaph, which has in itself the indifferent radical idea of inclination; so that in Arabic, Chanı̄f, as a synonym of ‛âdil,
(Note: This is the way in which it should be written in Comm on Job, at Is 13:16; ‛adala has also the indifferent meaning of return or decision.)
has the very opposite meaning of decision in favour of what is right); the badness of their actions by מרע (in half pause for מרע
(Note: Nevertheless this reading is also met with, and according to Masora finalis, p. 52, col. 8, this is the correct reading (as in Prov 17:4, where it is doubtful whether the meaning is a friend or a malevolent person). The question is not an unimportant one, as we may see from Olshausen, 258, p. 581.)
= מרע, maleficus); the vicious infatuation of their words by nebâlâh. This they are, and this they continue; and consequently the wrathful hand of God is stretched out over them for the infliction of fresh strokes.
John Gill
9:13 For the people turneth not to him that smiteth them,.... Who was the Lord of hosts, as it is explained in the next clause; it was he that had smote the people with the rod of correction and chastisement, by various afflictions and distresses which he had brought upon them; in order to bring them to a sense of their sin and duty, to reclaim and recover them from their backslidings; but they had not such an effect upon them; they returned not to him by repentance and reformation, from whom they had turned themselves by their evil ways; nor to his worship, as the Targum interprets it, to his word and ordinances; for afflictions; unless sanctified, are of no use to restore backsliders. This is to be understood of the people of Israel, the ten tribes, whom the prophet calls "the people", not my people, nor the people of the Lord, because unworthy of that character. The Septuagint render the words, "the people returned not until they were smitten", and so the Syriac version intimating, as if they did return when smitten; but the following words, and the whole context, show the contrary:
neither do they seek the Lord of hosts; by prayer and supplication, for pardoning grace and mercy through Christ the Mediator; nor in his word and ordinances, for his presence and communion with him, or instruction or doctrine from him, as the Targum; to be taught true doctrine, and their duty to God and man; this is one part of the character of an unregenerate man, Rom 3:11.
John Wesley
9:13 Him - To God.
Robert Jamieson, A. R. Fausset and David Brown
9:13 Second strophe.
turneth not--the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jer 2:20; Jer 5:3).
9:149:14: Եւ բարձ Տէր յԻսրայէլէ զգլուխն եւ զվերջն, զմեծն եւ զփոքր ՚ի միում աւուր[9686]։ [9686] Ոսկան. Եւ եբարձ Տէր յԵզրայելէ։
14 Եւ Տէրը մէկ օրում վերացրեց Իսրայէլի գլուխն ու պոչը, մեծին ու փոքրին:
14 Տէրը Իսրայէլին գլուխն ու պոչը, Արմաւենիի ոստն ու կնիւնը Մէկ օրուայ մէջ պիտի կտրէ։
Եւ բարձ Տէր յԻսրայելէ զգլուխն եւ զվերջն, [137]զմեծն եւ զփոքր`` ի միում աւուր:

9:14: Եւ բարձ Տէր յԻսրայէլէ զգլուխն եւ զվերջն, զմեծն եւ զփոքր ՚ի միում աւուր[9686]։
[9686] Ոսկան. Եւ եբարձ Տէր յԵզրայելէ։
14 Եւ Տէրը մէկ օրում վերացրեց Իսրայէլի գլուխն ու պոչը, մեծին ու փոքրին:
14 Տէրը Իսրայէլին գլուխն ու պոչը, Արմաւենիի ոստն ու կնիւնը Մէկ օրուայ մէջ պիտի կտրէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 И отсечет Господь у Израиля голову и хвост, пальму и трость, в один день:
9:14 πρεσβύτην πρεσβυτης old one καὶ και and; even τοὺς ο the τὰ ο the πρόσωπα προσωπον face; ahead of θαυμάζοντας θαυμαζω wonder αὕτη ουτος this; he ἡ ο the ἀρχή αρχη origin; beginning καὶ και and; even προφήτην προφητης prophet διδάσκοντα διδασκω teach ἄνομα ανομος lawless οὗτος ουτος this; he ἡ ο the οὐρά ουρα tail
9:14 וַ wa וְ and יַּכְרֵ֨ת yyaḵrˌēṯ כרת cut יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from יִּשְׂרָאֵ֗ל yyiśrāʔˈēl יִשְׂרָאֵל Israel רֹ֧אשׁ rˈōš רֹאשׁ head וְ wᵊ וְ and זָנָ֛ב zānˈāv זָנָב tail כִּפָּ֥ה kippˌā כִּפָּה shoot וְ wᵊ וְ and אַגְמֹ֖ון ʔaḡmˌôn אַגְמֹון rush יֹ֥ום yˌôm יֹום day אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
9:14. et disperdet Dominus ab Israhel caput et caudam incurvantem et refrenantem die unaAnd the Lord shall destroy out of Israel the head and the tail, him that bendeth down, and him that holdeth back, in one day.
14. Therefore the LORD will cut off from Israel head and tail, palm-branch and rush, in one day.
9:14. And so, the Lord will disperse, away from Israel, the head and the tail, he who bows down and he who refrains, in one day.
9:14. Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.
Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day:

9:14 И отсечет Господь у Израиля голову и хвост, пальму и трость, в один день:
9:14
πρεσβύτην πρεσβυτης old one
καὶ και and; even
τοὺς ο the
τὰ ο the
πρόσωπα προσωπον face; ahead of
θαυμάζοντας θαυμαζω wonder
αὕτη ουτος this; he
ο the
ἀρχή αρχη origin; beginning
καὶ και and; even
προφήτην προφητης prophet
διδάσκοντα διδασκω teach
ἄνομα ανομος lawless
οὗτος ουτος this; he
ο the
οὐρά ουρα tail
9:14
וַ wa וְ and
יַּכְרֵ֨ת yyaḵrˌēṯ כרת cut
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
יִּשְׂרָאֵ֗ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
רֹ֧אשׁ rˈōš רֹאשׁ head
וְ wᵊ וְ and
זָנָ֛ב zānˈāv זָנָב tail
כִּפָּ֥ה kippˌā כִּפָּה shoot
וְ wᵊ וְ and
אַגְמֹ֖ון ʔaḡmˌôn אַגְמֹון rush
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
9:14. et disperdet Dominus ab Israhel caput et caudam incurvantem et refrenantem die una
And the Lord shall destroy out of Israel the head and the tail, him that bendeth down, and him that holdeth back, in one day.
14. Therefore the LORD will cut off from Israel head and tail, palm-branch and rush, in one day.
9:14. And so, the Lord will disperse, away from Israel, the head and the tail, he who bows down and he who refrains, in one day.
9:14. Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.
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Adam Clarke: Commentary on the Bible - 1831
9:14: In one day - Thirteen MSS. of Kennicott and De Rossi read ביום beyond in a day; and another has a rasure in the place of the letter ב beth.
Albert Barnes: Notes on the Bible - 1834
9:14: Will cut off head and tail - This is a proverbial expression, which is explained in the following verse; see also Deu 28:13-14. The head is often used to denote those in honor and authority. The tail is an expression applicable to the lower ranks, and would commonly indicate more than simply the common people. It would imply contempt; a state of great abjectness and meanness.
Branch and rush - This is also a proverbial expression, meaning the highest and lowest; see the note at Isa 19:15. The word here translated branch, means properly the bough or top of the palm tree. The palm grew to a great height before it gave out any branches, and hence, the image is a beautiful one to denote those high in office and authority. The word rush means the coarse, long-jointed reed, that grows in marshes - an apt emblem of the base and worthless classes of society.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: will cut: Isa 3:2, Isa 3:3, Isa 19:15; Kg2 17:6-20; Hos 1:4, Hos 1:6, Hos 1:9, Hos 4:5, Hos 5:12-14, Hos 8:8, Hos 9:11-17; Hos 13:3; Amo 2:14-16, Amo 3:12, Amo 5:2, Amo 5:3, Amo 6:11, Amo 7:8, Amo 7:9, Amo 7:17, Amo 9:1-9; Mic 1:6-8
in one day: Isa 10:17, Isa 30:13; Hos 10:15; Rev 18:8, Rev 18:10, Rev 18:17
John Gill
9:14 Therefore the Lord will cut off from Israel head and tail,.... The former of these is afterwards interpreted of "the ancient and honourable", men in high places, civil magistrates, judges, governors, and elders of the people, the king as supreme, and all subordinate officers; and so the Targum,
"the Lord will destroy from Israel the prince and the ruler;''
and the latter is interpreted of the false prophet. The people of Israel are compared to a beast with a tail, being so sadly degenerated and corrupted; as the Romish antichrist, in both his capacities, civil and ecclesiastical, is compared to a beast; the one being the head, and the other the tail, Rev_ 13:1 and Rome Pagan to a dragon with a tail, Rev_ 12:3 and the Saracens and Turks to locusts with tails like the tails of scorpions, Rev_ 9:10,
branch and rush, in one day. The Septuagint render it, "great and small"; and so the Arabic version; the first word intending the great men of the nation, in flourishing circumstances, like branches of trees; the latter the common, people, like reeds and rushes, weak and feeble; so Kimchi explains them,
"the strong and the weak;''
though the Targum interprets both of the governor and lord; and so Jarchi says they signify kings and governors; but Aben Ezra renders the word root and branch; and so they may denote the utter destruction of the people of Israel, fathers and children, high and low, rich and poor. See Mal 4:1.
John Wesley
9:14 Head - High and low. Branch - The goodly branches of tall trees, the mighty and noble. Rush - The bulrush, the weakest and meanest persons. One day - All together, one as well as another.
Robert Jamieson, A. R. Fausset and David Brown
9:14 head and tail--proverbial for the highest and lowest (Deut 28:13, Deut 28:44).
branch and rush--another image for the same thought (Is 19:15). The branch is elevated on the top of the tree: the rush is coarse and low.
9:159:15: Զծերն եւ զակնառուն՝ այն առա՛ջն է. եւ զմարգարէն որ զանօրէնութիւնն ուսուցանէր՝ այն վե՛րջն է[9687]։ [9687] Ոմանք. Եւ զակնառուսն, այս առաջն է. եւ զմարգարէն որ զօրէնսն ուսուցանէր։
15 Ծերն ու ականաւորը գլուխն են, իսկ մարգարէն, որ անօրէնութիւն էր ուսուցանում, պոչն է:
15 (Ծերն ու պատուաւոր մարդը գլուխն է Եւ ստութիւն սորվեցնող մարգարէն պոչն է)
զծերն եւ զակնառուն` այն առաջն է, եւ զմարգարէն որ զանօրէնութիւնն ուսուցանէր` այն վերջն է:

9:15: Զծերն եւ զակնառուն՝ այն առա՛ջն է. եւ զմարգարէն որ զանօրէնութիւնն ուսուցանէր՝ այն վե՛րջն է[9687]։
[9687] Ոմանք. Եւ զակնառուսն, այս առաջն է. եւ զմարգարէն որ զօրէնսն ուսուցանէր։
15 Ծերն ու ականաւորը գլուխն են, իսկ մարգարէն, որ անօրէնութիւն էր ուսուցանում, պոչն է:
15 (Ծերն ու պատուաւոր մարդը գլուխն է Եւ ստութիւն սորվեցնող մարգարէն պոչն է)
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 старец и знатный, это голова; а пророк-лжеучитель есть хвост.
9:15 καὶ και and; even ἔσονται ειμι be οἱ ο the μακαρίζοντες μακαριζω count blessed / prosperous τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he πλανῶντες πλαναω mislead; wander καὶ και and; even πλανῶσιν πλαναω mislead; wander ὅπως οπως that way; how καταπίωσιν καταπινω swallow; consume αὐτούς αυτος he; him
9:15 זָקֵ֥ן zāqˌēn זָקֵן old וּ û וְ and נְשׂוּא־ nᵊśû- נשׂא lift פָנִ֖ים fānˌîm פָּנֶה face ה֣וּא hˈû הוּא he הָ hā הַ the רֹ֑אשׁ rˈōš רֹאשׁ head וְ wᵊ וְ and נָבִ֥יא nāvˌî נָבִיא prophet מֹֽורֶה־ mˈôreh- ירה teach שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie ה֥וּא hˌû הוּא he הַ ha הַ the זָּנָֽב׃ zzānˈāv זָנָב tail
9:15. longevus et honorabilis ipse est caput et propheta docens mendacium ipse cauda estThe aged and honourable, he is the head: and the prophet that teacheth lies, he is the tail.
15. The ancient and the honourable man, he is the head; and the prophet that teacheth lies, he is the tail.
9:15. The long-lived and honorable, he is the head; and the prophet who teaches lies, he is the tail.
9:15. The ancient and honourable, he [is] the head; and the prophet that teacheth lies, he [is] the tail.
The ancient and honourable, he [is] the head; and the prophet that teacheth lies, he [is] the tail:

9:15 старец и знатный, это голова; а пророк-лжеучитель есть хвост.
9:15
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
μακαρίζοντες μακαριζω count blessed / prosperous
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
πλανῶντες πλαναω mislead; wander
καὶ και and; even
πλανῶσιν πλαναω mislead; wander
ὅπως οπως that way; how
καταπίωσιν καταπινω swallow; consume
αὐτούς αυτος he; him
9:15
זָקֵ֥ן zāqˌēn זָקֵן old
וּ û וְ and
נְשׂוּא־ nᵊśû- נשׂא lift
פָנִ֖ים fānˌîm פָּנֶה face
ה֣וּא hˈû הוּא he
הָ הַ the
רֹ֑אשׁ rˈōš רֹאשׁ head
וְ wᵊ וְ and
נָבִ֥יא nāvˌî נָבִיא prophet
מֹֽורֶה־ mˈôreh- ירה teach
שֶּׁ֖קֶר ššˌeqer שֶׁקֶר lie
ה֥וּא hˌû הוּא he
הַ ha הַ the
זָּנָֽב׃ zzānˈāv זָנָב tail
9:15. longevus et honorabilis ipse est caput et propheta docens mendacium ipse cauda est
The aged and honourable, he is the head: and the prophet that teacheth lies, he is the tail.
15. The ancient and the honourable man, he is the head; and the prophet that teacheth lies, he is the tail.
9:15. The long-lived and honorable, he is the head; and the prophet who teaches lies, he is the tail.
9:15. The ancient and honourable, he [is] the head; and the prophet that teacheth lies, he [is] the tail.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
9:15: The ancient - The elder; the old man.
And honorable - Hebrew, 'The man of elevated countenance.' The man of rank and office.
The prophet that teacheth lies - The false prophet. Of those there were many; and probably at this time many in Samaria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: ancient: Isa 3:5, Isa 5:13; Sa1 9:6
the prophet: Isa 28:17, Isa 29:10; Kg1 13:18, Kg1 22:22-24; Jer 5:31, Jer 14:14, Jer 14:15; Jer 23:9, Jer 23:14, Jer 23:15, Jer 23:25-27, Jer 27:9, Jer 27:10, Jer 27:14, Jer 27:15, Jer 28:15, Jer 28:16, Jer 29:21, Jer 29:22; Ezek. 13:1-16, Eze 13:19, Eze 13:22; Hos 9:8; Mal 2:9; Mat 7:15, Mat 24:24; Co2 11:13-15; Gal 1:8, Gal 1:9; Th2 2:9-12; Ti2 4:2, Ti2 4:3; Pe2 2:1-3; Jo1 4:1; Rev 19:20
John Gill
9:15 The ancient and honourable, he is the head,.... The elder in office, not in age; and who, on account of his office, dignity, and riches, is honoured by men, is of a venerable countenance himself, and is reverenced when seen and looked upon by others, and received by persons with pleasure and cheerfulness; as the phrase used signifies. The Septuagint and Arabic versions render it, "who admire", or "have" men's "persons in admiration"; which is the character Jude gives of false teachers, Jude 1:16 who are next described:
and the prophet that teacheth lies, he is the tail; so called from their low extract, being often of a mean original and descent; or rather from the meanness of their spirits, their flattery of princes and great men, to whom they tell lies, and prophesy smooth and false things, for the sake of a little sordid gain, in allusion to dogs that wag their tails at their masters; or from the poison of their doctrines, some creatures having poison in their tails, and do much mischief with them. See Rev_ 9:19.
John Wesley
9:15 The prophet - Whose destruction he mentions, not as if it were a punishment to them to be deprived of such persons, but partly to shew the extent of the calamity, that it should reach all sorts of persons; and partly to beat down their vain presumptions of peace and prosperity, by shewing that those false prophets, which had fed their vain hopes, should perish, and their false prophecies with them. Tail - The basest part of the whole people.
Robert Jamieson, A. R. Fausset and David Brown
9:15 ancient--the older.
honourable--the man of rank.
prophet . . . lies, . . . tail--There were many such in Samaria (3Kings 22:6, 3Kings 22:22-23; compare as to "tail," Rev_ 9:19).
9:169:16: Եւ եղիցի որ երանիցեն ժողովրդեանս այսմիկ՝ մոլորեալք եւ մոլորեցուցանիցեն. որպէս զի կլանիցեն զդոսա եւ ապա յայտնեսցին[9688]։ [9688] Ոմանք. Եւ եղիցին որ երա՛՛։ ՚Ի բազումս պակասի. Զդոսա. եւ ապա յայտնեսցին։
16 Եւ պիտի այնպէս լինի, որ երանի պիտի տան այս ժողովրդին, բայց մոլորեալները պիտի մոլորեցնեն նրան, որպէսզի կուլ տան:
16 Եւ այս ժողովուրդին առաջնորդները պիտի մոլորեցնեն զանոնք Եւ անոնցմէ առաջնորդուածները պիտի կլլուին։
Եւ եղիցի որ երանիցեն ժողովրդեանս այսմիկ` [138]մոլորեալք եւ մոլորեցուցանիցեն. որպէս զի կլանիցեն զդոսա:

9:16: Եւ եղիցի որ երանիցեն ժողովրդեանս այսմիկ՝ մոլորեալք եւ մոլորեցուցանիցեն. որպէս զի կլանիցեն զդոսա եւ ապա յայտնեսցին[9688]։
[9688] Ոմանք. Եւ եղիցին որ երա՛՛։ ՚Ի բազումս պակասի. Զդոսա. եւ ապա յայտնեսցին։
16 Եւ պիտի այնպէս լինի, որ երանի պիտի տան այս ժողովրդին, բայց մոլորեալները պիտի մոլորեցնեն նրան, որպէսզի կուլ տան:
16 Եւ այս ժողովուրդին առաջնորդները պիտի մոլորեցնեն զանոնք Եւ անոնցմէ առաջնորդուածները պիտի կլլուին։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 И вожди сего народа введут его в заблуждение, и водимые ими погибнут.
9:16 διὰ δια through; because of τοῦτο ουτος this; he ἐπὶ επι in; on τοὺς ο the νεανίσκους νεανισκος young man αὐτῶν αυτος he; him οὐκ ου not εὐφρανθήσεται ευφραινω celebrate; cheer ὁ ο the θεὸς θεος God καὶ και and; even τοὺς ο the ὀρφανοὺς ορφανος orphaned αὐτῶν αυτος he; him καὶ και and; even τὰς ο the χήρας χηρα widow αὐτῶν αυτος he; him οὐκ ου not ἐλεήσει ελεεω show mercy; have mercy on ὅτι οτι since; that πάντες πας all; every ἄνομοι ανομος lawless καὶ και and; even πονηροί πονηρος harmful; malignant καὶ και and; even πᾶν πας all; every στόμα στομα mouth; edge λαλεῖ λαλεω talk; speak ἄδικα αδικος injurious; unjust ἐπὶ επι in; on πᾶσιν πας all; every τούτοις ουτος this; he οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ὁ ο the θυμός θυμος provocation; temper ἀλλ᾿ αλλα but ἔτι ετι yet; still ἡ ο the χεὶρ χειρ hand ὑψηλή υψηλος high; lofty
9:16 וַ wa וְ and יִּֽהְי֛וּ yyˈihyˈû היה be מְאַשְּׁרֵ֥י mᵊʔaššᵊrˌê אשׁר walk straight הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this מַתְעִ֑ים maṯʕˈîm תעה err וּ û וְ and מְאֻשָּׁרָ֖יו mᵊʔuššārˌāʸw אשׁר walk straight מְבֻלָּעִֽים׃ mᵊvullāʕˈîm בלע confuse
9:16. et erunt qui beatificant populum istum seducentes et qui beatificantur praecipitatiAnd they that call this people blessed, shall cause them to err: and they that are called blessed, shall be thrown down, headlong.
16. For they that lead this people cause them to err; and they that are led of them are destroyed.
9:16. And those who deceitfully praise this people, and those who are praised, will be thrown down violently.
9:16. For the leaders of this people cause [them] to err; and [they that are] led of them [are] destroyed.
For the leaders of this people cause [them] to err; and [they that are] led of them [are] destroyed:

9:16 И вожди сего народа введут его в заблуждение, и водимые ими погибнут.
9:16
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπὶ επι in; on
τοὺς ο the
νεανίσκους νεανισκος young man
αὐτῶν αυτος he; him
οὐκ ου not
εὐφρανθήσεται ευφραινω celebrate; cheer
ο the
θεὸς θεος God
καὶ και and; even
τοὺς ο the
ὀρφανοὺς ορφανος orphaned
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
χήρας χηρα widow
αὐτῶν αυτος he; him
οὐκ ου not
ἐλεήσει ελεεω show mercy; have mercy on
ὅτι οτι since; that
πάντες πας all; every
ἄνομοι ανομος lawless
καὶ και and; even
πονηροί πονηρος harmful; malignant
καὶ και and; even
πᾶν πας all; every
στόμα στομα mouth; edge
λαλεῖ λαλεω talk; speak
ἄδικα αδικος injurious; unjust
ἐπὶ επι in; on
πᾶσιν πας all; every
τούτοις ουτος this; he
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ο the
θυμός θυμος provocation; temper
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ο the
χεὶρ χειρ hand
ὑψηλή υψηλος high; lofty
9:16
וַ wa וְ and
יִּֽהְי֛וּ yyˈihyˈû היה be
מְאַשְּׁרֵ֥י mᵊʔaššᵊrˌê אשׁר walk straight
הָֽ hˈā הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
מַתְעִ֑ים maṯʕˈîm תעה err
וּ û וְ and
מְאֻשָּׁרָ֖יו mᵊʔuššārˌāʸw אשׁר walk straight
מְבֻלָּעִֽים׃ mᵊvullāʕˈîm בלע confuse
9:16. et erunt qui beatificant populum istum seducentes et qui beatificantur praecipitati
And they that call this people blessed, shall cause them to err: and they that are called blessed, shall be thrown down, headlong.
9:16. And those who deceitfully praise this people, and those who are praised, will be thrown down violently.
9:16. For the leaders of this people cause [them] to err; and [they that are] led of them [are] destroyed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:16: For the leaders of this people ... - Note, Isa 3:12. Hebrew 'They that call this people blessed' - referring more particularly to the false prophets.
They that are led of them - Hebrew, 'They that are called blessed by them.'
Are destroyed - Hebrew, 'Are swallowed up;' see the note at Isa 3:12. They are ruined; or swallowed up as in a vast whirlpool or vortex.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: the leaders: etc. or, they that call them blessed, Isa 3:12; Mat 15:14, Mat 23:16-36
led of them: or, called blessed of them, Num 6:23-26; Kg1 8:55, Kg1 8:56; Ch2 30:27; Heb 7:7
destroyed: Heb. swallowed up
John Gill
9:16 For the leaders of this people cause them to err,.... Or, "who bless this people", as the Septuagint and Arabic versions; and so the Targum,
"who praise this people;''
that call them blessed, pronounce them happy, see Mal 3:15 and promise them happiness, both in this world and that to come, though guilty of notorious sins, and live a vicious course of life; and so harden them in their iniquities, and cause them to wander more and more from the way of truth and righteousness; and lead them unto, and leave them in, fatal mistakes about their state and condition. These seem to design the ecclesiastical leaders of the people, the blind leaders of the blind, see Is 3:12,
and they that are led of them are destroyed; or, "they" that "are blessed of them are swallowed up" (c); and so irrecoverably lost; the deceivers and the deceived perish together; as it is sinful in teachers and leaders of the people to teach them false things, and lead them out of the way, it is criminal in the people to be led and taught by them, who ought to take care what they hear and receive; and therefore both are righteously punished; for the words are a reason why the Lord would cut off both the one and the other.
(c) "qui ex hoc populo beati dicuntur, absorbebuntur", Vatablus.
John Wesley
9:16 The leaders - Their false prophets. Cause - By false doctrines and evil counsels and persuasions. Destroyed - Shall certainly perish.
Robert Jamieson, A. R. Fausset and David Brown
9:16 leaders, &c.--(See Is 3:12, Margin, and see on Is 3:12.)
9:179:17: Վասն այսորիկ ՚ի վերայ երիտասարդաց նոցա ո՛չ եղիցի ուրախ Աստուած, եւ որբո՛ց նոցա եւ այրեաց մի՛ ողորմեսցի. զի ամենեքին անօրէ՛նք են եւ չա՛րք, եւ ամենայն բերան խօսի զանիրաւութիւն։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւնն, այլ տակաւին ձեռն իւր բարձրացեալ է[9689]։ [9689] Ոմանք. Խօսի զանօրէնութիւն։ Ոսկան. Բարկութիւն նորա։
17 Դրա համար էլ Տէրը բարեհաճ չի լինելու նրանց երիտասարդների հանդէպ, նրանց որբերին ու այրիներին չի գթալու, որովհետեւ նրանք ամէնքն էլ անօրէն են ու չար, ամէն բերան անարդարութիւն է խօսում: Այս ամենի հետեւանքով Տիրոջ զայրոյթը չի իջել, տակաւին նրա ձեռքը մնում է բարձրացած:
17 Այս պատճառով Տէրը անոր երիտասարդներուն պիտի չհաճի Եւ անոր որբերուն ու որբեւայրիներուն պիտի չողորմի. Վասն զի ամէնքն ալ կեղծաւոր ու չարագործ եղան Եւ ամէն բերան անզգամութիւն կը խօսի։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
Վասն այսորիկ ի վերայ երիտասարդաց նոցա ոչ եղիցի ուրախ [139]Աստուած, եւ որբոց նոցա եւ այրեաց մի՛ ողորմեսցի, զի ամենեքին անօրէնք են եւ չարք, եւ ամենայն բերան խօսի զանիրաւութիւն: Ի վերայ այսր ամենայնի ոչ դարձաւ բարկութիւնն, այլ տակաւին ձեռն իւր բարձրացեալ է:

9:17: Վասն այսորիկ ՚ի վերայ երիտասարդաց նոցա ո՛չ եղիցի ուրախ Աստուած, եւ որբո՛ց նոցա եւ այրեաց մի՛ ողորմեսցի. զի ամենեքին անօրէ՛նք են եւ չա՛րք, եւ ամենայն բերան խօսի զանիրաւութիւն։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւնն, այլ տակաւին ձեռն իւր բարձրացեալ է[9689]։
[9689] Ոմանք. Խօսի զանօրէնութիւն։ Ոսկան. Բարկութիւն նորա։
17 Դրա համար էլ Տէրը բարեհաճ չի լինելու նրանց երիտասարդների հանդէպ, նրանց որբերին ու այրիներին չի գթալու, որովհետեւ նրանք ամէնքն էլ անօրէն են ու չար, ամէն բերան անարդարութիւն է խօսում: Այս ամենի հետեւանքով Տիրոջ զայրոյթը չի իջել, տակաւին նրա ձեռքը մնում է բարձրացած:
17 Այս պատճառով Տէրը անոր երիտասարդներուն պիտի չհաճի Եւ անոր որբերուն ու որբեւայրիներուն պիտի չողորմի. Վասն զի ամէնքն ալ կեղծաւոր ու չարագործ եղան Եւ ամէն բերան անզգամութիւն կը խօսի։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17 Поэтому о юношах его не порадуется Господь, и сирот его и вдов его не помилует: ибо все они лицемеры и злодеи, и уста всех говорят нечестиво. При всем этом не отвратится гнев Его, и рука Его еще простерта.
9:17 καὶ και and; even καυθήσεται καιω burn ὡς ως.1 as; how πῦρ πυρ fire ἡ ο the ἀνομία ανομια lawlessness καὶ και and; even ὡς ως.1 as; how ἄγρωστις αγρωστις withered; dry βρωθήσεται βιβρωσκω eat ὑπὸ υπο under; by πυρός πυρ fire καὶ και and; even καυθήσεται καιω burn ἐν εν in τοῖς ο the δάσεσι δασος the δρυμοῦ δρυμος and; even συγκαταφάγεται συγκατεσθιω the κύκλῳ κυκλω circling; in a circle τῶν ο the βουνῶν βουνος mound πάντα πας all; every
9:17 עַל־ ʕal- עַל upon כֵּ֨ן kˌēn כֵּן thus עַל־ ʕal- עַל upon בַּחוּרָ֜יו baḥûrˈāʸw בָּחוּר young man לֹֽא־ lˈō- לֹא not יִשְׂמַ֣ח׀ yiśmˈaḥ שׂמח rejoice אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְתֹמָ֤יו yᵊṯōmˈāʸw יָתֹום orphan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַלְמְנֹתָיו֙ ʔalmᵊnōṯāʸw אַלְמָנָה widow לֹ֣א lˈō לֹא not יְרַחֵ֔ם yᵊraḥˈēm רחם have compassion כִּ֤י kˈî כִּי that כֻלֹּו֙ ḵullˌô כֹּל whole חָנֵ֣ף ḥānˈēf חָנֵף alienated וּ û וְ and מֵרַ֔ע mērˈaʕ רעע be evil וְ wᵊ וְ and כָל־ ḵol- כֹּל whole פֶּ֖ה pˌeh פֶּה mouth דֹּבֵ֣ר dōvˈēr דבר speak נְבָלָ֑ה nᵊvālˈā נְבָלָה stupidity בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹאת֙ zōṯ זֹאת this לֹא־ lō- לֹא not שָׁ֣ב šˈāv שׁוב return אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and עֹ֖וד ʕˌôḏ עֹוד duration יָדֹ֥ו yāḏˌô יָד hand נְטוּיָֽה׃ nᵊṭûyˈā נטה extend
9:17. propter hoc super adulescentulis eius non laetabitur Dominus et pupillorum eius et viduarum non miserebitur quia omnis hypocrita est et nequam et universum os locutum est stultitiam in omnibus his non est aversus furor eius sed adhuc manus eius extentaTherefore the Lord shall have no joy in their young men: neither shall he have mercy on their fatherless, and widows: for every one is a hypocrite and wicked, and every mouth hath spoken folly. For all this his indignation is not turned away, but his hand is stretched out still.
17. Therefore the Lord shall not rejoice over their young men, neither shall he have compassion on their fatherless and widows: for every one is profane and an evil-doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.
9:17. For this reason, the Lord will not rejoice over their youths. And he will not take pity on their orphans and widows. For each one is a hypocrite, and each one is wicked, and every mouth has spoken foolishness. After all this, his fury was not turned away; instead, his hand was still extended.
9:17. Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one [is] an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand [is] stretched out still.
Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one [is] an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand [is] stretched out still:

9:17 Поэтому о юношах его не порадуется Господь, и сирот его и вдов его не помилует: ибо все они лицемеры и злодеи, и уста всех говорят нечестиво. При всем этом не отвратится гнев Его, и рука Его еще простерта.
9:17
καὶ και and; even
καυθήσεται καιω burn
ὡς ως.1 as; how
πῦρ πυρ fire
ο the
ἀνομία ανομια lawlessness
καὶ και and; even
ὡς ως.1 as; how
ἄγρωστις αγρωστις withered; dry
βρωθήσεται βιβρωσκω eat
ὑπὸ υπο under; by
πυρός πυρ fire
καὶ και and; even
καυθήσεται καιω burn
ἐν εν in
τοῖς ο the
δάσεσι δασος the
δρυμοῦ δρυμος and; even
συγκαταφάγεται συγκατεσθιω the
κύκλῳ κυκλω circling; in a circle
τῶν ο the
βουνῶν βουνος mound
πάντα πας all; every
9:17
עַל־ ʕal- עַל upon
כֵּ֨ן kˌēn כֵּן thus
עַל־ ʕal- עַל upon
בַּחוּרָ֜יו baḥûrˈāʸw בָּחוּר young man
לֹֽא־ lˈō- לֹא not
יִשְׂמַ֣ח׀ yiśmˈaḥ שׂמח rejoice
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְתֹמָ֤יו yᵊṯōmˈāʸw יָתֹום orphan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַלְמְנֹתָיו֙ ʔalmᵊnōṯāʸw אַלְמָנָה widow
לֹ֣א lˈō לֹא not
יְרַחֵ֔ם yᵊraḥˈēm רחם have compassion
כִּ֤י kˈî כִּי that
כֻלֹּו֙ ḵullˌô כֹּל whole
חָנֵ֣ף ḥānˈēf חָנֵף alienated
וּ û וְ and
מֵרַ֔ע mērˈaʕ רעע be evil
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
פֶּ֖ה pˌeh פֶּה mouth
דֹּבֵ֣ר dōvˈēr דבר speak
נְבָלָ֑ה nᵊvālˈā נְבָלָה stupidity
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹאת֙ zōṯ זֹאת this
לֹא־ lō- לֹא not
שָׁ֣ב šˈāv שׁוב return
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
עֹ֖וד ʕˌôḏ עֹוד duration
יָדֹ֥ו yāḏˌô יָד hand
נְטוּיָֽה׃ nᵊṭûyˈā נטה extend
9:17. propter hoc super adulescentulis eius non laetabitur Dominus et pupillorum eius et viduarum non miserebitur quia omnis hypocrita est et nequam et universum os locutum est stultitiam in omnibus his non est aversus furor eius sed adhuc manus eius extenta
Therefore the Lord shall have no joy in their young men: neither shall he have mercy on their fatherless, and widows: for every one is a hypocrite and wicked, and every mouth hath spoken folly. For all this his indignation is not turned away, but his hand is stretched out still.
17. Therefore the Lord shall not rejoice over their young men, neither shall he have compassion on their fatherless and widows: for every one is profane and an evil-doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.
9:17. For this reason, the Lord will not rejoice over their youths. And he will not take pity on their orphans and widows. For each one is a hypocrite, and each one is wicked, and every mouth has spoken foolishness. After all this, his fury was not turned away; instead, his hand was still extended.
9:17. Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one [is] an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand [is] stretched out still.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Не порадуется Господь. Человек пожилой, с утешением глядит на молодое подрастающее поколение. Но юноши израильские не будут радовать Господа.

Сирот и вдов не помилует. Необходимо предположить, что и вдовы и сироты в израильском народе своими грехами возбудили против себя такой гнев Божий.
Adam Clarke: Commentary on the Bible - 1831
9:17: The Lord "Jehovah" - For אדני Adonai, a great number of MSS. read יהוה Yehovah.
Albert Barnes: Notes on the Bible - 1834
9:17: Shall have no joy - He shall not delight in them so as to preserve them. The parallel part of the verse shows that the phrase is used in the sense of having mercy.
In their young men - The hope and strength of the nation. The word used here commonly denotes those who are chosen, particularly for purposes of war. The sense is, that the hope and strength of the nation, that on which the chief reliance would be placed, would be cut off.
Neither shall have mercy ... - Judgment would sweep through the nation, even over those who were the usual objects of the divine protection - widows and orphans; compare Psa 10:14, Psa 10:18; Psa 48:5; Deu 10:18; Jer 49:11; Hos 14:3. These passages show that the fatherless and the widow are the special objects of the divine favor; and when, therefore, it is said that the Lord would not have mercy been on these, it shows the extent and severity of the divine judgments that were coming on the nation.
For every one is a hypocrite - A deceiver; a dissembler. The word used here, however. חנף châ nê ph, means rather a profane or profligate man, a man who is defiled or polluted, than a dissembler. It is applied often to idolaters and licentious persons, but not to hypocrites; see Job 8:13; Job 13:16; Job 15:34; Job 17:8; Dan 11:32.
Every mouth speaketh folly - The word rendered folly, may denote foolishness, but it is also used to denote wickedness or crime; Sa1 25:23. Probably this is the meaning here. That the character here given of the Ephraimites is correct, is abundantly shown also by other prophets; see particularly Hosea.
For all this - Notwithstanding all the judgments that should come thus upon the young men, and widows, and orphans, still his anger was not turned away. This is the close of the second strophe or part of this prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: have no joy: Isa 10:2, Isa 13:18, Isa 27:11, Isa 62:5, Isa 65:19; Psa 147:10; Jer 18:21; Zac 9:17
for every: Isa 10:6; Job 15:34; Jer 5:1; Mic 7:2; Mat 16:3
every mouth: Isa 32:6, Isa 32:7; Mat 12:34
folly: or, villany
For all: Isa 9:12, Isa 9:21, Isa 5:25, Isa 10:4; Eze 20:33
John Gill
9:17 Therefore the Lord shall have no joy in their young men,.... Take no delight and pleasure in them; but, on the contrary, detest and abhor them, and so destroy them, being depraved and corrupted by the bad instructions and examples of their parents:
neither shall have mercy on their fatherless and widows; who are objects of pity and compassion; yet these being wicked, as well as the fathers of the one, and the husbands of the other, shall be no more spared than they have been; so that this expresses both the general corruption and destruction of this people:
for everyone is a hypocrite and an evildoer; a hypocrite, as Aben Ezra on the place observes, is one that is outwardly good, and inwardly wicked; which was the general character of the people of Israel in Isaiah's time, as it was of the Jews in the times of Christ, see Mt 23:25 they pretended to do good, but were doers of evil, workers of iniquity, continually committing sin; and yet would be thought to be very upright and sincere, both in their religion towards God, and in their dealings with men; but deceitful in both:
and every mouth speaketh folly; or falsehood; a lie, as the Targum, as all lies are foolish; as also all vain words, all impious ones; or the savour of irreligion or superstition, and indeed every idle word, and all unsavoury and corrupt speech, and there is particularly foolish talking, which is not convenient, Eph 5:4,
for all this his anger is not turned away, but his hand is stretched out still; which is repeated from Is 9:12. See Gill on Is 9:12.
John Wesley
9:17 No joy - Shall not rejoice over them to do them good. Fatherless - Who are the special objects of his care and pity, and much less upon others. Every one - Not precisely; for there were seven thousand elect persons among them, when they seemed to Elijah to be universally corrupt, but the body of the people. Hypocrite - For though they professed to worship God, yet indeed they had forsaken him. Folly - Wickedness.
Robert Jamieson, A. R. Fausset and David Brown
9:17 no joy--the parallelism, "neither . . . mercy," shows that this means, He shall have no such delight in their youthful warriors, however much they be the nation's delight and reliance, as to save them from the enemy's sword (Is 31:8; compare Jer 18:21).
fatherless, &c.--not even the usual objects of His pity (Ps 10:14, Ps 10:18; Ps 68:5; Jer 49:11; Hos 14:3) shall be spared.
hypocrite--rather, a libertine, polluted [HORSLEY].
folly--wickedness (Ps 14:1).
still--Notwithstanding all these judgments, more remain.
9:189:18: Եւ վառեսցի՛ իբրեւ զհուր անօրէնութիւն, եւ իբրեւ զսէզ չորացեալ այրեսցի՛ ՚ի հրոյ, եւ վառեսցի յանտառս մայրեաց. եւ շուրջ զամենայն բլրովք նոցա հո՛ւր ճարակեսցի[9690]։ [9690] Ոմանք. Այրեսցի ՚ի հուր։
18 Անօրէնութիւնը պիտի վառուի ինչպէս կրակ, չորացած սիզախոտի պէս պիտի այրուի կրակից, պիտի վառուի մայրիների անտառում, որոնց շուրջը, բոլոր բլուրների վրայ, հուրը պիտի ճարակի նրանց:
18 Քանզի անօրէնութիւնը կրակի պէս կ’այրէ, Ցախերն ու փուշերը կը սպառէ, Անտառին թանձրախիտ ծառերը կ’այրէ Ու անոնք կը ցնդին վեր ելլող ծուխի պէս։
Եւ վառեսցի իբրեւ զհուր անօրէնութիւն, եւ [140]իբրեւ զսէզ չորացեալ այրեսցի ի հրոյ``. եւ վարեսցի յանտառս մայրեաց. եւ շուրջ զամենայն բլրովք նոցա հուր ճարակեսցի:

9:18: Եւ վառեսցի՛ իբրեւ զհուր անօրէնութիւն, եւ իբրեւ զսէզ չորացեալ այրեսցի՛ ՚ի հրոյ, եւ վառեսցի յանտառս մայրեաց. եւ շուրջ զամենայն բլրովք նոցա հո՛ւր ճարակեսցի[9690]։
[9690] Ոմանք. Այրեսցի ՚ի հուր։
18 Անօրէնութիւնը պիտի վառուի ինչպէս կրակ, չորացած սիզախոտի պէս պիտի այրուի կրակից, պիտի վառուի մայրիների անտառում, որոնց շուրջը, բոլոր բլուրների վրայ, հուրը պիտի ճարակի նրանց:
18 Քանզի անօրէնութիւնը կրակի պէս կ’այրէ, Ցախերն ու փուշերը կը սպառէ, Անտառին թանձրախիտ ծառերը կ’այրէ Ու անոնք կը ցնդին վեր ելլող ծուխի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18 Ибо беззаконие, как огонь, разгорелось, пожирает терновник и колючий кустарник и пылает в чащах леса, и поднимаются столбы дыма.
9:18 διὰ δια through; because of θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament κυρίου κυριος lord; master συγκέκαυται συγκαιω the γῆ γη earth; land ὅλη ολος whole; wholly καὶ και and; even ἔσται ειμι be ὁ ο the λαὸς λαος populace; population ὡς ως.1 as; how ὑπὸ υπο under; by πυρὸς πυρ fire κατακεκαυμένος κατακαιω burn up ἄνθρωπος ανθρωπος person; human τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him οὐκ ου not ἐλεήσει ελεεω show mercy; have mercy on
9:18 כִּֽי־ kˈî- כִּי that בָעֲרָ֤ה vāʕᵃrˈā בער burn כָ ḵā כְּ as † הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt שָׁמִ֥יר šāmˌîr שָׁמִיר thornbush וָ wā וְ and שַׁ֖יִת šˌayiṯ שַׁיִת weed תֹּאכֵ֑ל tōḵˈēl אכל eat וַ wa וְ and תִּצַּת֙ ttiṣṣˌaṯ יצת kindle בְּ bᵊ בְּ in סִֽבְכֵ֣י sˈivᵊḵˈê סְבַךְ thicket הַ ha הַ the יַּ֔עַר yyˈaʕar יַעַר wood וַ wa וְ and יִּֽתְאַבְּכ֖וּ yyˈiṯʔabbᵊḵˌû אבך bear along גֵּא֥וּת gēʔˌûṯ גֵּאוּת rise עָשָֽׁן׃ ʕāšˈān עָשָׁן smoke
9:18. succensa est enim quasi ignis impietas veprem et spinam vorabit et succendetur in densitate saltus et convolvetur superbia fumiFor wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high.
18. For wickedness burneth as the fire; it devoureth the briers and thorns: yea, it kindleth in the thickets of the forest, and they roll upward in thick clouds of smoke.
9:18. For impiety has been kindled like a fire: it will devour brier and thorn, and it will burn in the dense forest, and it will be interwoven with the ascending smoke.
9:18. For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up [like] the lifting up of smoke.
For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up [like] the lifting up of smoke:

9:18 Ибо беззаконие, как огонь, разгорелось, пожирает терновник и колючий кустарник и пылает в чащах леса, и поднимаются столбы дыма.
9:18
διὰ δια through; because of
θυμὸν θυμος provocation; temper
ὀργῆς οργη passion; temperament
κυρίου κυριος lord; master
συγκέκαυται συγκαιω the
γῆ γη earth; land
ὅλη ολος whole; wholly
καὶ και and; even
ἔσται ειμι be
ο the
λαὸς λαος populace; population
ὡς ως.1 as; how
ὑπὸ υπο under; by
πυρὸς πυρ fire
κατακεκαυμένος κατακαιω burn up
ἄνθρωπος ανθρωπος person; human
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
οὐκ ου not
ἐλεήσει ελεεω show mercy; have mercy on
9:18
כִּֽי־ kˈî- כִּי that
בָעֲרָ֤ה vāʕᵃrˈā בער burn
כָ ḵā כְּ as
הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
רִשְׁעָ֔ה rišʕˈā רִשְׁעָה guilt
שָׁמִ֥יר šāmˌîr שָׁמִיר thornbush
וָ וְ and
שַׁ֖יִת šˌayiṯ שַׁיִת weed
תֹּאכֵ֑ל tōḵˈēl אכל eat
וַ wa וְ and
תִּצַּת֙ ttiṣṣˌaṯ יצת kindle
בְּ bᵊ בְּ in
סִֽבְכֵ֣י sˈivᵊḵˈê סְבַךְ thicket
הַ ha הַ the
יַּ֔עַר yyˈaʕar יַעַר wood
וַ wa וְ and
יִּֽתְאַבְּכ֖וּ yyˈiṯʔabbᵊḵˌû אבך bear along
גֵּא֥וּת gēʔˌûṯ גֵּאוּת rise
עָשָֽׁן׃ ʕāšˈān עָשָׁן smoke
9:18. succensa est enim quasi ignis impietas veprem et spinam vorabit et succendetur in densitate saltus et convolvetur superbia fumi
For wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high.
18. For wickedness burneth as the fire; it devoureth the briers and thorns: yea, it kindleth in the thickets of the forest, and they roll upward in thick clouds of smoke.
9:18. For impiety has been kindled like a fire: it will devour brier and thorn, and it will burn in the dense forest, and it will be interwoven with the ascending smoke.
9:18. For wickedness burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up [like] the lifting up of smoke.
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
18: Беззаконие Израиля пророк уподобляет лесному пожару, который, при сухости деревьев в Палестине, быстро распространяется.
Adam Clarke: Commentary on the Bible - 1831
9:18: For wickedness - Wickedness rageth like a fire, destroying and laying waste the nation: but it shall be its own destruction, by bringing down the fire of God's wrath, which shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an image frequently applied in Scripture, when set on fire, to the rage of the wicked; violent, yet impotent, and of no long continuance. "They are extinct as the fire of thorns," Psa 118:12. To the wicked themselves, as useless and unprofitable, proper objects of God's wrath, to be burned up, or driven away by the wind. "As thorns cut up they shall be consumed in the fire," Isa 33:12. Both these ideas seem to be joined in Psa 58:9 : -
"Before your pots shall feel the thorn,
As well the green as the dry, the tempest shall bear them away."
The green and the dry is a proverbial expression, meaning all sorts of them, good and bad, great and small, etc. So Ezekiel: "Behold, I will kindle a fire, and it shall devour every green tree, and every dry tree," Eze 20:47. D'Herbelot quotes a Persian poet describing a pestilence under the image of a conflagration: "This was a lightning that, falling upon a forest, consumed there the green wood with the dry." See Harmer's Observations, Vol. II., p. 187.
Albert Barnes: Notes on the Bible - 1834
9:18: For wickedness - This commences the third part of the prophecy, which continues to the end of the chapter. It is a description of pRev_ailing impiety. The effects and pRev_alence of it are described by the image of a raging, burning flame, that spreads everywhere: first among the humble shrubbery - the briers and thorns, then in the vast forests, until it spreads over the land, and sends a mighty column of flame and smoke up to heaven.
Burneth as the fire - Spreads, rages. extends as fire does in thorns and in forests. In what respects it burns like the fire, the prophet immediately specifies. It spreads rapidly everywhere, and involves all in the effects. Wickedness is not unfrequently in the Scriptures compared to a fire that is shut up long, and then bursts forth with raging violence. Thus Hos 7:6 :
Truly, in the inmost part of it, their heart is like an oven,
While they lie in wait;
All the night their baker sleepeth;
In the morning it burneth like a blazing star.
'As an oven conceals the lighted fire all night, while the baker takes his rest, and in the morning vomits forth its blazing flame; so all manner of concupiscence is brooding mischief in their hearts, while the ruling faculties of reason and conscience are lulled asleep, and their wicked designs wait only for a fair occasion to break forth.' - Horsely on Hosea; see also Isa 50:2; Isa 65:5.
It shall devour - Hebrew, 'It shall eat.' The idea of devouring or eating, is one which is often given to fire in the Scriptures.
The briers and thorns - By the briers and thorns are meant, doubtless, the lower part of the population; the most degraded ranks of society. The idea here seems to be, first, that of impiety spreading like fire over all classes of people; but there is also joined with it, in the mind of the prophet, the idea of punishment. Wickedness would rage like spreading fire; but like fire, also, it would sweep over the nation accomplishing desolation and calamity, and consuming everything in the fire oft God's vengeance. The wicked are often compared to thorns and briers - fit objects to be burned up; Isa 33:12 :
And the people shall be as the burnings of lime;
As thorns cut up shall they be burned in the fire.
And shall kindle - Shall burn, or extend, as sweeping fire extends to the mighty forest.
In the thickets of the forests - The dense, close forest or grove. The idea is, that it extends to all classes of people - high as well as low.
And they shall mount up - The Hebrew word used here - יתאבכוּ yit'abekû from אבך 'â bak - occurs nowhere else. The image is that of a far-spreading, raging fire, sending columns of smoke to heaven. So, says the prophet, is the rolling, raging, consuming fire of the sins of the nation spreading over all classes of people in the land, and involving all in widespread desolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: wickedness: Isa 1:31, Isa 30:30, Isa 30:33, Isa 33:12, Isa 34:8-10, Isa 66:16, Isa 66:17; Num 11:1-3; Deu 32:22; Job 31:11, Job 31:12; Amo 7:4; Nah 1:6, Nah 1:10; Mal 4:1; Mat 13:49, Mat 13:50, Mat 25:41; Mar 9:43-50
it shall: Isa 10:16-18, Isa 27:4; Heb 6:8
shall kindle: Eze 20:47, Eze 20:48
mount: Isa 5:24; Psa 37:20; Hos 13:3; Joe 2:20; Rev 14:11
Carl Friedrich Keil and Franz Delitzsch
9:18
Strophe 3. "For the wickedness burneth up like fire: it devours thorns and thistles, and burns in the thickets of the wood; and they smoke upwards in a lofty volume of smoke. Through the wrath of Jehovah of hosts the land is turned into coal, and the nation has become like the food of fire: not one spares his brother. They hew on the right, and are hungry; and devour on the left, and are not satisfied: they devour the flesh of their own arm: Manasseh, Ephraim; and Ephraim, Manasseh: these together over Judah. With all this His anger is not turned away, and His hand is stretched out still." The standpoint of the prophet is at the extreme end of the course of judgment, and from that he looks back. Consequently this link of the chain is also past in his view, and hence the future conversives. The curse, which the apostasy of Israel carries within itself, now breaks fully out. Wickedness, i.e., the constant thirst of evil, is a fire which a man kindles in himself. And when the grace of God, which damps and restrains this fire, is all over, it is sure to burst forth: the wickedness bursts forth like fire (the verb is used here, as in Is 30:27, with reference to the wrath of God). And this is the case with the wickedness of Israel, which now consumes first of all thorns and thistles, i.e., individual sinners who are the most ripe for judgment, upon whom the judgment commences, and then the thicket of the wood (sib-che,
(Note: The metheg (gaya) in סבכי (to be pronounced sib-che) has simply the caphonic effect of securing a distinct enunciation to the sibilant letter (in other instances to the guttural, vid., ‛arboth, Num 31:12), in cases where the second syllable of the word commences with a guttural or labial letter, or with an aspirate.)
as in Is 10:34, from sebac, Gen 22:13 = sobec), that is to say, the great mass of the people, which is woven together by bands of iniquity (vattizzath is not a reflective niphal, as in 4Kings 22:13, but kal, to kindle into anything, i.e., to set it on fire). The contrast intended in the two figures is consequently not the high and low (Ewald), nor the useless and useful (Drechsler), but individuals and the whole (Vitringa). The fire, into which the wickedness bursts out, seizes individuals first of all; and then, like a forest fire, it seizes upon the nation at large in all its ranks and members, who "whirl up (roll up) ascending of smoke," i.e., who roll up in the form of ascending smoke (hith'abbek, a synonym of hithhappēk, Judg 7:13, to curl or roll). This fire of wickedness was no other than the wrath (ebrâh) of God: it is God's own wrath, for all sin carries this within itself as its own self-punishment. By this fire of wrath the soil of the land is gradually but thoroughly burnt out, and the people of the land utterly consumed: עתם ἁπ λεγ to be red-hot (lxx συγκέκαυται, also the Targum), and to be dark or black (Arabic ‛atame, late at night), for what is burnt out becomes black. Fire and darkness are therefore correlative terms throughout the whole of the Scriptures. So far do the figures extend, in which the prophet presents the inmost essence of this stage of judgment. In its historical manifestation it consisted in the most inhuman self-destruction during an anarchical civil war. Destitute of any tender emotions, they devoured one another without being satisfied: gâzar, to cut, to hew (hence the Arabic for a butcher): zero'o, his arm, according to Jer 19:9, equivalent to the member of his own family and tribe, who was figuratively called his arm (Arabic ‛adud: see Ges. Thes. p. 433), as being the natural protector and support. This interminable self-immolation, and the regicide associated with the jealousy of the different tribes, shook the northern kingdom again and again to its utter destruction. And the readiness with which the unbrotherly feelings of the northern tribes towards one another could turn into combined hostility towards Judah, was evident enough from the Syro-Ephraimitish war, the consequences of which had not passed away at the time when these prophecies were uttered. This hostility on the part of the brother kingdoms would still further increase. And the end of the judgments of wrath had not come yet.
Geneva 1599
9:18 For wickedness (p) burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up [like] the rising of smoke.
(b) Wickedness as a bellows kindles the fire of God's wrath which consumes all his obstinate enemies.
John Gill
9:18 For wickedness burneth as the fire,.... That is, the punishment of their sins, as the Targum interprets it; the wrath of God for sin, which is poured out like fire, and consumes as that does; unless wicked men are meant, who are consumed with the fire of divine vengeance; the sense is the same:
Tit shall devour the briers and thorns; sinners and ungodly, so the Targum paraphrases it; and Aben Ezra observes, they are the wicked; who are compared to briers and thorns, for their unfruitfulness in themselves, harmfulness to others, and for their weakness to stand against the fury of incensed Deity, see 2Kings 23:6,
and shall kindle in the thickets of the forest. Kimchi thinks there is a gradation in these words, that as fire first begins to burn the thorns, and smaller wood, and then the greater; so wickedness consumes first the little ones, who are the thorns, and after that it kindles in the thickets of the forest, who are the great ones; so the commonwealth of Israel is compared to a forest; and the thorns, briers, and thickets, may denote the common people and their governors, who all being guilty of wickedness, should not escape the vengeance of God:
and they shall mount up like the lifting up of smoke: or lift up themselves, or be lifted up; so Aben Ezra and Kimchi interpret the word; but Jarchi thinks it has the signification of "to be perplexed": and gives the sense of it thus; they are perplexed, and shut up with the strength of smoke that burns: others take it to be a word of the same meaning with and render it, "they shall pulverize", or "go into dust in the lifting up of smoke" (d); and denotes the dissolution of the commonwealth; but perhaps it may be better rendered, "though they shall walk proudly" (or behave haughtily), their "pride" shall be as "smoke", which soon vanishes away; since the word, which is only here used, in the Syriac language signifies to walk proudly, as a cock with two crests (e).
(d) "et epulverabitur erectione fumi", Cocceius; "adeo ut in minutissimum pulverem abeant elato fumo, vel elatione fumi", Junius & Tremellius, Piscator. (e) "Et superbient, (fastuose se gerent,) at superbia (vel quorum superbia) fumus, h. e. fumi instar, evanescit, interibit, quod etiam Armenis indigiat, isfud vacobulum `Abac', Syr. galus, gallinaceus, superbo gradu incedens et bicristatus", Castel. Lexicon Polyglott. col. 12.
John Wesley
9:18 Burneth - Shall burn you, as it follows, shall devour. Thorns - The low and mean persons; for these are opposed to the thickets of the forest, in the next clause. Forest - In the wood, where the trees are tall, and stand thick, having their bows entangled together, which makes them more ready both to catch and to spread the fire. Smoak - Sending up smoak like a vast furnace.
Robert Jamieson, A. R. Fausset and David Brown
9:18 Third strophe.
burneth--maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment.
briers . . . thorns--emblem of the wicked; especially those of low rank (Is 27:4; 2Kings 23:6).
forest--from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.
mount up like . . . smoke--rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, HORSLEY], in (in passing into) volumes of ascending smoke" [MAURER].
9:199:19: Վասն սրտմտութեան բարկութեան Տեառն հրձիգ լիցի երկիրն ամենայն. եւ եղիցի ժողովուրդն այրեցեա՛լ իբրեւ ՚ի հրոյ։ Այր՝ եղբօր իւրում մի՛ ողորմեսցի.
19 Տիրոջ զայրոյթի ու բարկութեան հետեւանքով համայն երկիրը կրակի պիտի մատնուի, եւ ժողովուրդն էլ հրով կիզուածի պէս պիտի լինի: Մարդ իր եղբօրը չի խղճալու,
19 Զօրքերու Տէրոջը բարկութենէն երկիրը պիտի այրի*Ու ժողովուրդը հրոյ ճարակ եղածի պէս պիտի ըլլայ։Մարդ իր եղբօրը պիտի չխնայէ։
Վասն սրտմտութեան բարկութեան Տեառն հրձիգ լիցի երկիրն [141]ամենայն, եւ եղիցի ժողովուրդն այրեցեալ իբրեւ ի հրոյ. այր եղբօր իւրում մի՛ ողորմեսցի:

9:19: Վասն սրտմտութեան բարկութեան Տեառն հրձիգ լիցի երկիրն ամենայն. եւ եղիցի ժողովուրդն այրեցեա՛լ իբրեւ ՚ի հրոյ։ Այր՝ եղբօր իւրում մի՛ ողորմեսցի.
19 Տիրոջ զայրոյթի ու բարկութեան հետեւանքով համայն երկիրը կրակի պիտի մատնուի, եւ ժողովուրդն էլ հրով կիզուածի պէս պիտի լինի: Մարդ իր եղբօրը չի խղճալու,
19 Զօրքերու Տէրոջը բարկութենէն երկիրը պիտի այրի*Ու ժողովուրդը հրոյ ճարակ եղածի պէս պիտի ըլլայ։Մարդ իր եղբօրը պիտի չխնայէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19 Ярость Господа Саваофа опалит землю, и народ сделается как бы пищею огня; не пощадит человек брата своего.
9:19 ἀλλὰ αλλα but ἐκκλινεῖ εκκλινω deviate; avoid εἰς εις into; for τὰ ο the δεξιά δεξιος right ὅτι οτι since; that πεινάσει πειναω hungry καὶ και and; even φάγεται φαγω swallow; eat ἐκ εκ from; out of τῶν ο the ἀριστερῶν αριστερος left καὶ και and; even οὐ ου not μὴ μη not ἐμπλησθῇ εμπιπλημι fill in; fill up ἄνθρωπος ανθρωπος person; human ἔσθων εσθιω eat; consume τὰς ο the σάρκας σαρξ flesh τοῦ ο the βραχίονος βραχιων arm αὐτοῦ αυτος he; him
9:19 בְּ bᵊ בְּ in עֶבְרַ֛ת ʕevrˈaṯ עֶבְרָה anger יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service נֶעְתַּ֣ם neʕtˈam עתם [uncertain] אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יְהִ֤י yᵊhˈî היה be הָ hā הַ the עָם֙ ʕˌām עַם people כְּ kᵊ כְּ as מַאֲכֹ֣לֶת maʔᵃḵˈōleṯ מַאֲכֹלֶת food אֵ֔שׁ ʔˈēš אֵשׁ fire אִ֥ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֖יו ʔāḥˌiʸw אָח brother לֹ֥א lˌō לֹא not יַחְמֹֽלוּ׃ yaḥmˈōlû חמל have compassion
9:19. in ira Domini exercituum conturbata est terra et erit populus quasi esca ignis vir fratri suo non parcetBy the wrath of the Lord of hosts the land is troubled, and the people shall be as fuel for the fire: no man shall spare his brother.
19. Through the wrath of the LORD of hosts is the land burnt up: the people also are as the fuel of fire; no man spareth his brother.
9:19. The earth has been shaken by the wrath of the Lord of hosts, and the people will become like fuel for the fire. A man will not spare his own brother.
9:19. Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.
Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother:

9:19 Ярость Господа Саваофа опалит землю, и народ сделается как бы пищею огня; не пощадит человек брата своего.
9:19
ἀλλὰ αλλα but
ἐκκλινεῖ εκκλινω deviate; avoid
εἰς εις into; for
τὰ ο the
δεξιά δεξιος right
ὅτι οτι since; that
πεινάσει πειναω hungry
καὶ και and; even
φάγεται φαγω swallow; eat
ἐκ εκ from; out of
τῶν ο the
ἀριστερῶν αριστερος left
καὶ και and; even
οὐ ου not
μὴ μη not
ἐμπλησθῇ εμπιπλημι fill in; fill up
ἄνθρωπος ανθρωπος person; human
ἔσθων εσθιω eat; consume
τὰς ο the
σάρκας σαρξ flesh
τοῦ ο the
βραχίονος βραχιων arm
αὐτοῦ αυτος he; him
9:19
בְּ bᵊ בְּ in
עֶבְרַ֛ת ʕevrˈaṯ עֶבְרָה anger
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
נֶעְתַּ֣ם neʕtˈam עתם [uncertain]
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הָ הַ the
עָם֙ ʕˌām עַם people
כְּ kᵊ כְּ as
מַאֲכֹ֣לֶת maʔᵃḵˈōleṯ מַאֲכֹלֶת food
אֵ֔שׁ ʔˈēš אֵשׁ fire
אִ֥ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
אָחִ֖יו ʔāḥˌiʸw אָח brother
לֹ֥א lˌō לֹא not
יַחְמֹֽלוּ׃ yaḥmˈōlû חמל have compassion
9:19. in ira Domini exercituum conturbata est terra et erit populus quasi esca ignis vir fratri suo non parcet
By the wrath of the Lord of hosts the land is troubled, and the people shall be as fuel for the fire: no man shall spare his brother.
19. Through the wrath of the LORD of hosts is the land burnt up: the people also are as the fuel of fire; no man spareth his brother.
9:19. The earth has been shaken by the wrath of the Lord of hosts, and the people will become like fuel for the fire. A man will not spare his own brother.
9:19. Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: За это беззаконие, уничтожающее внутреннюю силу Израильского царства, Господь обратит на него Свою ярость, которая будет наполнять Израильскую землю, как огонь. Самым наглядным свидетельством гнева Божия против Израильского царства будут те междоусобия, какие там начнутся.

Пожирать плоть мышцы своей, т. е. уничтожать своих же братьев, единоплеменников, которые должны бы человеку быть дороги, как собственные руки.

Манассия - Ефрема и Ефрем - Манассию. Здесь указывает пророк на кровопролития, какие имели место в Израильском царстве вообще при смене государей, происходивших из разных колен. Каждое колено, конечно, стояло за претендента, принадлежавшего к этому колену (напр., 4: Цар 15:14, 30). Царство Израильское поэтому, главным образом, скоро погибло. Оно просуществовало 257: лет и имело в это время двадцать царей.

Как сказано выше, 1-й ст. 9-й гл. русского перевода должен быть отнесен к 8-й гл.
Со 2-го ст. 9-й гл. по 5-й идет первая строфа пророчества о рождении Мессии и об освобождение народа от ига врагов.
Ст. 6-7: - это вторая строфа того же пророчества (каждая строфа заключает в себе по два полустишия).
Ст. 8: по 12: идет первая строфа нового пророчества - о наказании, какое постигнет Израиля и Иуду. (2+2+3: полустишия).
С 13: по 17: - вторая строфа того же пророчества, где речь идет об анархии, какая начнется в Израильском царстве (2+2+3).
С 18: по 21: ст. - третья строфа, где речь идет о междоусобиях между коленами Израильского царства и их вражде к Иудейскому царству (3+2+ 2).

Некоторые библейские критики не признают подлинности 2-7: стихов 9-й главы, заключающих в себе пророчество о рождении Мессии и Его Божественном достоинстве. Но основания, какие приводят эти критики в пользу своего мнения, чрезвычайно шатки. Marti главным своим доводом в этом случае выставляет то положение, что идея личного Мессии - позднейшая, даже послепленная идея. Но то, что говорят о Мессии послепленные пророки Аггей (2:7) и Захария (3:8: и сл. ; 6:12-13: и ст.), ясно свидетельствует о том, что идея Мессии - Царя давно уже укоренена была в сознании народа израильского.
6-7-й ст. 9-й главы читаются как паремия на праздник Рождества Христова, так как Церковь усматривает здесь прямое пророчество о рождении Спасителя мира.
Albert Barnes: Notes on the Bible - 1834
9:19: Through the wrath - By the anger, or indignation. This spreading desolation is the proof of his anger.
Is the land darkened - The word used here - עתם ‛ â tham - occurs nowhere else. According to Gesenius, it is the same as תמם tâ mam to be or make complete; and hence means, "in this place, to be consumed, or laid waste." Kimchi and Aben Ezra render it, 'The land is darkened.' Septuagint, Συγκέκαυται Sungkekautai. Chaldee, צרוכת chă rô kat - 'Is scorched.' Jerome renders it, Conturbata est terra - 'The land is disturbed.' The effect is doubtless such as ascending and spreading columns of fire and smoke would produce, and perhaps the general word desolate had better be used in translating the word.
And the people shall be as fuel of the fire - This is an image of widespread ruin. The idea is, that they shall destroy one another as pieces of wood, when on fire, help to consume each other. The way in which it shall be done is stated more fully in the next verse.
No man shall spare his brother - There shall be such a state of wickedness, that it shall lead to anarchy, and strife, and mutual destruction. The common ties of life shall be dissolved, and a man shall have no compassion on his own brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: is the land: Isa 5:30, Isa 8:22, Isa 24:11, Isa 24:12, Isa 60:2; Jer 13:16; Joe 2:2; Amo 5:18; Mat 27:45; Act 2:20
fuel: Heb. meat, Isa 9:5
no man: Isa 13:18; Eze 9:5; Mic 7:2, Mic 7:6; Pe2 2:4
Geneva 1599
9:19 Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall (q) spare his brother.
(q) Though there was no foreign enemy, yet they will destroy one another.
John Gill
9:19 Through the wrath of the Lord of hosts is the land darkened,.... Brought into great distress and affliction; sore judgments and calamities being upon it; for not darkness in a natural, but in a figurative sense, is intended, see Is 8:22 the allusion is to the ascending of the smoke before mentioned, through fire being kindled in the thickets of the forest, which filled the air with darkness; as smoke arising in great quantity does. This sense of the word, which is only to be met with in this place, is given by Aben Ezra, Kimchi, and Ben Melech, from the use of it in the Arabic language, in which it signifies (f) darkness; but the Septuagint and Arabic versions render it, "the whole land is burned"; and which is confirmed by the Targum, which so interprets it; and this sense well agrees with the context:
and the people shall be as the fuel of the fire; this explains who are meant by the briers and thorns, and thickets of the forest, the inhabitants of the land of Israel; who, as they are the fuel of fire, were the objects of divine wrath and fury:
no man shall spare his brother; which may be ascribed either to the darkness and confusion in which they should be, and so not be able to discern a friend from a foe, as persons surrounded with smoke; or to their malignant spirit, cruelty and inhumanity, not only doing ill to their enemies, but to their own friends and relations, to their own flesh and blood.
(f) "obscura evasit", ---- "tertia pars noctis, a fine crepusculi, tempus quo posterior peragitur precatio vespertina", Golius, col. 1521, 1522. Castel col. 2944. So Schindler, col. 1410. "ateme, caligo, tenebra, crepusculum".
Robert Jamieson, A. R. Fausset and David Brown
9:19 darkened--namely, with smoke (Is 9:18). The Septuagint and Chaldee render it, "is burnt up," so MAURER, from an Arabic root meaning "suffocating heat."
no man . . . spare . . . brother--intestine discord snapping asunder the dearest ties of nature.
9:209:20: այլ խոտորեսցի յաջակողմն իւր առ քաղցի, եւ կերիցէ զձախակողմն իւր, եւ մի՛ յագեսցի մարդ՝ ուտելով զմարմինս բազկաց իւրոց. զի կերիցէ Մանասէ զԵփրեմ, եւ Եփրեմ զՄանասէ.
20 քաղցից նա պիտի շրջուի դէպի աջ, պիտի շրջուի դէպի ձախ, պիտի ուտի, բայց չյագենայ՝ մինչեւ իսկ իր բազուկների միսն ուտելով:
20 Աջ կողմը եղածը պիտի յափշտակէ ու անօթի պիտի մնայ։Ձախ կողմինն ալ պիտի ուտէ ու պիտի չկշտանայ։Ամէն մարդ իր բազուկներուն միսը պիտի ուտէ։
Այլ խոտորեսցի յաջակողմն իւր առ քաղցի, եւ կերիցէ զձախակողմն իւր, եւ մի՛ յագեսցի մարդ ուտելով զմարմինս բազկաց իւրոց:

9:20: այլ խոտորեսցի յաջակողմն իւր առ քաղցի, եւ կերիցէ զձախակողմն իւր, եւ մի՛ յագեսցի մարդ՝ ուտելով զմարմինս բազկաց իւրոց. զի կերիցէ Մանասէ զԵփրեմ, եւ Եփրեմ զՄանասէ.
20 քաղցից նա պիտի շրջուի դէպի աջ, պիտի շրջուի դէպի ձախ, պիտի ուտի, բայց չյագենայ՝ մինչեւ իսկ իր բազուկների միսն ուտելով:
20 Աջ կողմը եղածը պիտի յափշտակէ ու անօթի պիտի մնայ։Ձախ կողմինն ալ պիտի ուտէ ու պիտի չկշտանայ։Ամէն մարդ իր բազուկներուն միսը պիտի ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20 И будут резать по правую сторону, и останутся голодны; и будут есть по левую, и не будут сыты; каждый будет пожирать плоть мышцы своей:
9:20 φάγεται φαγω swallow; eat γὰρ γαρ for Μανασση μανασσης Manassēs; Manassis τοῦ ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem τοῦ ο the Μανασση μανασσης Manassēs; Manassis ὅτι οτι since; that ἅμα αμα at once; together πολιορκήσουσιν πολιορκεω the Ιουδαν ιουδας Ioudas; Iuthas ἐπὶ επι in; on τούτοις ουτος this; he πᾶσιν πας all; every οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate ὁ ο the θυμός θυμος provocation; temper ἀλλ᾿ αλλα but ἔτι ετι yet; still ἡ ο the χεὶρ χειρ hand ὑψηλή υψηλος high; lofty
9:20 וַ wa וְ and יִּגְזֹ֤ר yyiḡzˈōr גזר eat עַל־ ʕal- עַל upon יָמִין֙ yāmîn יָמִין right-hand side וְ wᵊ וְ and רָעֵ֔ב rāʕˈēv רעב be hungry וַ wa וְ and יֹּ֥אכַל yyˌōḵal אכל eat עַל־ ʕal- עַל upon שְׂמֹ֖אול śᵊmˌôl שְׂמֹאל lefthand side וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׂבֵ֑עוּ śāvˈēʕû שׂבע be sated אִ֥ישׁ ʔˌîš אִישׁ man בְּשַׂר־ bᵊśar- בָּשָׂר flesh זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
9:20. et declinabit ad dexteram et esuriet et comedet ad sinistram et non saturabitur unusquisque carnem brachii sui vorabit Manasses Ephraim et Ephraim Manassen simul ipsi contra IudamAnd he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled: every one shall eat the flesh of his own arm: Manasses Ephraim, and Ephraim Manasses, and they together shall be against Juda.
20. And one shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
9:20. And he will turn toward the right, and he will be hungry. And he will eat toward the left, and he will not be satisfied. Each one will eat the flesh of his own arm: Manasseh Ephraim, and Ephraim Manasseh, and together they will be against Judah.
9:20. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:

9:20 И будут резать по правую сторону, и останутся голодны; и будут есть по левую, и не будут сыты; каждый будет пожирать плоть мышцы своей:
9:20
φάγεται φαγω swallow; eat
γὰρ γαρ for
Μανασση μανασσης Manassēs; Manassis
τοῦ ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Εφραιμ εφραιμ Ephraim; Efrem
τοῦ ο the
Μανασση μανασσης Manassēs; Manassis
ὅτι οτι since; that
ἅμα αμα at once; together
πολιορκήσουσιν πολιορκεω the
Ιουδαν ιουδας Ioudas; Iuthas
ἐπὶ επι in; on
τούτοις ουτος this; he
πᾶσιν πας all; every
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
ο the
θυμός θυμος provocation; temper
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ο the
χεὶρ χειρ hand
ὑψηλή υψηλος high; lofty
9:20
וַ wa וְ and
יִּגְזֹ֤ר yyiḡzˈōr גזר eat
עַל־ ʕal- עַל upon
יָמִין֙ yāmîn יָמִין right-hand side
וְ wᵊ וְ and
רָעֵ֔ב rāʕˈēv רעב be hungry
וַ wa וְ and
יֹּ֥אכַל yyˌōḵal אכל eat
עַל־ ʕal- עַל upon
שְׂמֹ֖אול śᵊmˌôl שְׂמֹאל lefthand side
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׂבֵ֑עוּ śāvˈēʕû שׂבע be sated
אִ֥ישׁ ʔˌîš אִישׁ man
בְּשַׂר־ bᵊśar- בָּשָׂר flesh
זְרֹעֹ֖ו zᵊrōʕˌô זְרֹועַ arm
יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
9:20. et declinabit ad dexteram et esuriet et comedet ad sinistram et non saturabitur unusquisque carnem brachii sui vorabit Manasses Ephraim et Ephraim Manassen simul ipsi contra Iudam
And he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled: every one shall eat the flesh of his own arm: Manasses Ephraim, and Ephraim Manasses, and they together shall be against Juda.
9:20. And he will turn toward the right, and he will be hungry. And he will eat toward the left, and he will not be satisfied. Each one will eat the flesh of his own arm: Manasseh Ephraim, and Ephraim Manasseh, and together they will be against Judah.
9:20. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
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
9:20: The flesh of his own arm "The flesh of his neighbor" - "Του βραχιονος του αδελφου αυτου, the Septuagint Alexand. Duplex versio, quarum altera legit רעו reo, quae vox extat, Jer 6:21. Nam רע rea, αδελφος, Gen 43:33. Recte ni fallor." - Secker. I add to this excellent remark, that the Chaldee manifestly reads רעו reo, his neighbor, not זרעו zeroo, his arm; for he renders it by קריביה karibeyh, his neighbor. And Jeremiah has the very same expression: ואיש בשר רעהו יאכלו veish besar reehu yochelu, "and every one shall eat the flesh of his neighbor," Jer 19:9. This observation, I think, gives the true reading and sense of this place: and the context strongly confirms it by explaining the general idea by particular instances, in the following verse: "Every man shall devour the flesh of his neighbor;" that is, they shall harass and destroy one another. "Manasseh shall destroy Ephraim, and Ephraim, Manasseh;" which two tribes were most closely connected both in blood and situation as brothers and neighbors; "and both of them in the midst of their own dissensions shall agree in preying upon Judah." The common reading, "shall devour the flesh of his own arm," in connection with what follows, seems to make either an inconsistency, or an anticlimax; whereas by this correction the following verse becomes an elegant illustration of the foregoing. - L.
Albert Barnes: Notes on the Bible - 1834
9:20: And he shall snatch - Hebrew, 'He shall cut off.' Many have supposed that this refers to a state of famine; but others regard it as descriptive of a state of faction extending throughout the whole community, dissolving the most tender ties, arid producing a dissolution of all the bonds of life. The context Isa 9:19, Isa 9:21 shows, that the latter is meant; though it is not improbable that it would be attended with famine. When it is said that he 'would cut off his right hand,' it denotes a condition of internal anarchy and strife.
And be hungry - And not be satisfied. Such would be his rage, and his desire of blood, that he would be insatiable. The retarder of those on one side of him would not appease his insatiable wrath. His desire of carnage would be so great that it would be like unappeased hunger.
And he shall eat - The idea here is that of contending factions excited by fury, rage, envy, hatred, contending in mingled strife, and spreading death with insatiable desire everywhere around them.
They shall eat - Not literally; but "shall destroy." To eat the flesh of anyone, denotes to seek one's life, and is descriptive of blood-thirsty enemies; Psa 27:2 : 'When the wicked, even mine enemies and foes, came upon me to eat up my flesh, they stumbled and fell;' Job 19:22 :
Why do ye persecute me as God,
And are not satisfied with my flesh?
Compare Deu 7:16; Jer 10:25; Jer 30:15; Jer 50:17; Hos 7:7; see Ovid's Metam. 8, 867:
Ipse suos artus lacero divellere morsu
Coepit; et infelix minuendo corpus alebat.
The flesh of his own arm - The Chaldee renders this, 'Each one shall devour the substance of his neighbor.' Lowth proposes to read it, 'The flesh of his neighbor.' but without sufficient authority. The expression denotes a state of dreadful faction - where the ties of most intimate relationship would be disregarded, represented, here by the appalling figure of a man's appetite being so rabid that he would seize upon and devour his own flesh. So, in this state of faction and discord, the rage would be so great that people would destroy those who were, as it were, their own flesh, that is, their nearest kindred and friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: And he: Isa 49:26; Lev 26:26-29; Jer 19:9; Lam 4:10
snatch: Heb. cut
Geneva 1599
9:20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the (r) flesh of his own arm:
(r) Their greediness will be insatiable, so that one brother will eat up another, as though he should eat his own flesh.
John Gill
9:20 And he shall snatch on the right hand, and be hungry,.... Either with his hand, and rob and plunder all within his reach; or, with his teeth, as cannibals, or beasts of prey, catch at, tear, and rend in pieces, whatever comes in their way; and yet hungry after more, and unsatisfied, as follows:
and he shall eat on the left hand, and they shall not be satisfied; ravage and spoil on every side, and yet not content. The Targum is,
"he shall spoil on the south, and be hungry; and he shall destroy on the north, and not be satisfied:''
they shall eat every man the flesh of his own arm; destroy their near relations, who are their own flesh and blood, or take away their substance from them; so the Targum,
"they shall spoil every man the substance of his neighbour:''
which will give some light to Rev_ 17:16.
Robert Jamieson, A. R. Fausset and David Brown
9:20 hungry--not literally. Image from unappeasable hunger, to picture internal factions, reckless of the most tender ties (Is 9:19), and insatiably spreading misery and death on every side (Jer 19:9).
eat--not literally, but destroy (Ps 27:2; Job 19:22).
flesh of . . . arm--those nearest akin: their former support (helper) (Is 32:2) [MAURER].
9:219:21: եւ ՚ի միասին պաշարեսցեն զՅուդայ։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւնն, այլ տակաւի՛ն ձեռն իւր բարձրացեալ է[9691]։[9691] Ոսկան. Ոչ դարձցի բարկութիւն նորա։
21 Մանասէն Եփրեմին պիտի ուտի, եւ Եփրեմը՝ Մանասէին, ապա միասին պիտի պաշարեն Յուդայի երկիրը: Այս ամենի հետեւանքով Տիրոջ զայրոյթը չի իջել, տակաւին նրա ձեռքը մնում է բարձրացած:
21 Մանասէն Եփրեմը պիտի ուտէ ու Եփրեմը՝ Մանասէն։Անոնք մէկտեղ Յուդային վրայ պիտի յարձակին։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
զի կերիցէ Մանասէ զԵփրեմ, եւ Եփրեմ զՄանասէ, եւ ի միասին պաշարեսցեն զՅուդա: Ի վերայ այսր ամենայնի ոչ դարձաւ բարկութիւն նորա, այլ տակաւին ձեռն իւր բարձրացեալ է:

9:21: եւ ՚ի միասին պաշարեսցեն զՅուդայ։ ՚Ի վերայ այսր ամենայնի ո՛չ դարձաւ բարկութիւնն, այլ տակաւի՛ն ձեռն իւր բարձրացեալ է[9691]։
[9691] Ոսկան. Ոչ դարձցի բարկութիւն նորա։
21 Մանասէն Եփրեմին պիտի ուտի, եւ Եփրեմը՝ Մանասէին, ապա միասին պիտի պաշարեն Յուդայի երկիրը: Այս ամենի հետեւանքով Տիրոջ զայրոյթը չի իջել, տակաւին նրա ձեռքը մնում է բարձրացած:
21 Մանասէն Եփրեմը պիտի ուտէ ու Եփրեմը՝ Մանասէն։Անոնք մէկտեղ Յուդային վրայ պիտի յարձակին։Սակայն անոր բարկութիւնը չիջաւ, Հապա անոր ձեռքը տակաւին երկնցած է։
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21 Манассия Ефрема, и Ефрем Манассию, оба вместе Иуду. При всем этом не отвратится гнев Его, и рука Его еще простерта.
9:21 מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh אֶת־ ʔeṯ- אֵת [object marker] אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim אֶת־ ʔeṯ- אֵת [object marker] מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh יַחְדָּ֥ו yaḥdˌāw יַחְדָּו together הֵ֖מָּה hˌēmmā הֵמָּה they עַל־ ʕal- עַל upon יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹאת֙ zōṯ זֹאת this לֹא־ lō- לֹא not שָׁ֣ב šˈāv שׁוב return אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and עֹ֖וד ʕˌôḏ עֹוד duration יָדֹ֥ו yāḏˌô יָד hand נְטוּיָֽה׃ ס nᵊṭûyˈā . s נטה extend
9:21. in omnibus his non est aversus furor eius sed adhuc manus eius extentaAfter all these things his indignation is not turned away, but his hand is stretched out still.
21. Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.
9:21. After all this, his fury was not turned away; instead, his hand was still extended.
9:21. Manasseh, Ephraim; and Ephraim, Manasseh: [and] they together [shall be] against Judah. For all this his anger is not turned away, but his hand [is] stretched out still.
Manasseh, Ephraim; and Ephraim, Manasseh: [and] they together [shall be] against Judah. For all this his anger is not turned away, but his hand [is] stretched out still:

9:21 Манассия Ефрема, и Ефрем Манассию, оба вместе Иуду. При всем этом не отвратится гнев Его, и рука Его еще простерта.
9:21
מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
אֶת־ ʔeṯ- אֵת [object marker]
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
אֶת־ ʔeṯ- אֵת [object marker]
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
יַחְדָּ֥ו yaḥdˌāw יַחְדָּו together
הֵ֖מָּה hˌēmmā הֵמָּה they
עַל־ ʕal- עַל upon
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹאת֙ zōṯ זֹאת this
לֹא־ lō- לֹא not
שָׁ֣ב šˈāv שׁוב return
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
עֹ֖וד ʕˌôḏ עֹוד duration
יָדֹ֥ו yāḏˌô יָד hand
נְטוּיָֽה׃ ס nᵊṭûyˈā . s נטה extend
9:21. in omnibus his non est aversus furor eius sed adhuc manus eius extenta
After all these things his indignation is not turned away, but his hand is stretched out still.
21. Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.
9:21. After all this, his fury was not turned away; instead, his hand was still extended.
9:21. Manasseh, Ephraim; and Ephraim, Manasseh: [and] they together [shall be] against Judah. For all this his anger is not turned away, but his hand [is] stretched out still.
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Albert Barnes: Notes on the Bible - 1834
9:21: Manasseh, Ephraim - This verse is a continuation of the statement in regard to the extent and fearfulness of the faction. Those who were hitherto most tenderly and intimately allied to each other, would now be engaged in furious strife. Manasseh and Ephraim were the two sons of Joseph Gen 46:20, and their names are used as expressive of tender union and friendship; compare Gen 48:20. The tribes of Ephraim and Manasseh were near each other, and they always were allied together. The expression here denotes that they who had hitherto been joined in tender alliance, would be rent into contending factions, thirsting for each other's blood.
And they together - They would be united in opposing Judah while they were devouring each other, as it is not an uncommon thing for those who are opposed to each other to unite in hostility to a common foe; compare Luk 23:12. This is an image that heightens the description of the anarchy - introducing implacable animosity against another tribe, while they were contending among themselves. That such anarchies and factions existed, is apparent from all the history of the kingdom of Israel; compare Kg2 15:10 ff; Kg2 15:30. In this last passage, the death of Pekah is describer as having occurred in a conspiracy formed by Hoshea.
For all this ... - see Isa 9:12, note Isa 5:25. This closes the third strophe or part of the prophecy under consideration. The fourth and last strophe occurs in Isa 10:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: Ephraim: Jdg 7:2; Sa1 14:20; Kg2 15:30; Ch2 28:6-8; Mat 24:10; Gal 5:15
For all this: Isa 9:12, Isa 9:17, Isa 5:25, Isa 10:4; Jer 4:8
John Gill
9:21 Manasseh, Ephraim; and Ephraim, Manasseh,.... That is, "Manasseh" shall eat or devour "Ephraim"; and "Ephraim" shall eat or devour "Manasseh"; as the Septuagint, Syriac, and Arabic versions render it; which is to be understood of their quarrels, contentions, and wars among themselves, whereby they bit, devoured, and consumed each other, though they were brethren; which explains and confirms what is before said, of no man sparing his brother, and everyone eating the flesh of his own arm. The Targum paraphrases the words thus,
"they of the house of "Manasseh", with those of the house of "Ephraim", and they of the house of "Ephraim", with those of the house of "Manasseh", shall be joined together as one, to come against them of the house of Judah;''
and so Jarchi interprets them,
""Manasseh" shall be joined with "Ephraim", and "Ephraim" shall be joined with "Manasseh", and they together shall be joined against Judah;''
so it follows,
and they together shall be against Judah; as the ten tribes did sometimes make war against the two tribes of Judah and Benjamin, see 2Chron 28:6,
for all this his anger is not turned away, but his hand is stretched out still; more and sorer judgments were to come upon this people for their sins. See Gill on Is 9:12.
John Wesley
9:21 Manasseh - Though more near and dear to one another than any other tribe, being both sons of Joseph.
Robert Jamieson, A. R. Fausset and David Brown
9:21 Manasseh, Ephraim--the two sons of Joseph. So closely united as to form between them but one tribe; but now about to be rent into factions, thirsting for each other's blood. Disunited in all things else, but united "together against their brother Judah" (4Kings 15:10, 4Kings 15:30).