For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry of distress.
Parallel Translations
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For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry of distress.
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For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
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For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah the plant of His delight; and He looked for justice, but behold violence; for righteousness, but behold a cry.
Cross-references (31)
Passages linked to Isaiah 5:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 80:8-11 You brought a vine out of Egypt. You drove out the nations, and planted it. You cleared the ground for it. It took deep root, and filled the land. The mountains were covered with its shadow. Its boughs were like God’s cedars. It sent out its branches to the sea, its shoots to the River.
- Jeremiah 12:10 Many shepherds have destroyed my vineyard. They have trodden my portion under foot. They have made my pleasant portion a desolate wilderness.
- Matthew 3:8-10 Therefore produce fruit worthy of repentance! Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these stones. “Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire.
- James 5:4 Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Armies.
- Exodus 3:7 Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.
- Deuteronomy 15:9 Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil against your poor brother and you give him nothing; and he cry to Yahweh against you, and it be sin to you.
- Nehemiah 5:1-5 Then there arose a great cry of the people and of their wives against their brothers the Jews. For there were some who said, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.” There were also some who said, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.” There were also some who said, “We have borrowed money for the king’s tribute using our fields and our vineyards as collateral. Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring our sons and our daughters into bondage to be servants, and some of our daughters have been brought into bondage. It is also not in our power to help it, because other men have our fields and our vineyards.”
- Job 31:38-39 If my land cries out against me, and its furrows weep together; if I have eaten its fruits without money, or have caused its owners to lose their life,
- Job 34:28 so that they caused the cry of the poor to come to him. He heard the cry of the afflicted.
- Psalms 80:15 the stock which your right hand planted, the branch that you made strong for yourself.
- Psalms 147:11 Yahweh takes pleasure in those who fear him, in those who hope in his loving kindness.
- Psalms 149:4 For Yahweh takes pleasure in his people. He crowns the humble with salvation.
- Proverbs 21:13 Whoever stops his ears at the cry of the poor, he will also cry out, but shall not be heard.
- Song of Solomon 7:6 How beautiful and how pleasant you are, love, for delights!
- Isaiah 1:6 From the sole of the foot even to the head there is no soundness in it: wounds, welts, and open sores. They haven’t been closed, bandaged, or soothed with oil.
- Isaiah 3:14 Yahweh will enter into judgment with the elders of his people and their leaders: “It is you who have eaten up the vineyard. The plunder of the poor is in your houses.
- Isaiah 3:17 therefore the Lord brings sores on the crown of the head of the women of Zion, and Yahweh will make their scalps bald.”
- Isaiah 5:2 He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes.
- Isaiah 58:6-8 “Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke? Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him; and that you not hide yourself from your own flesh? Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you, and Yahweh’s glory will be your rear guard.
- Isaiah 62:5 For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.
- Micah 6:8 He has shown you, O man, what is good. What does Yahweh require of you, but to act justly, to love mercy, and to walk humbly with your God?
- Zephaniah 3:17 Yahweh, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.
- Zechariah 7:9-14 “Thus has Yahweh of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother. Don’t oppress the widow, nor the fatherless, the foreigner, nor the poor; and let none of you devise evil against his brother in your heart.’ But they refused to listen, and turned their backs, and stopped their ears, that they might not hear. Yes, they made their hearts as hard as flint, lest they might hear the law, and the words which Yahweh of Armies had sent by his Spirit by the former prophets. Therefore great wrath came from Yahweh of Armies. It has come to pass that, as he called, and they refused to listen, so they will call, and I will not listen,” said Yahweh of Armies; “but I will scatter them with a whirlwind among all the nations which they have not known. Thus the land was desolate after them, so that no man passed through nor returned: for they made the pleasant land desolate.”
- Matthew 23:23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.
- Luke 18:7 Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them?
- John 15:2 Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit.
- 1 Corinthians 6:8-11 No, but you yourselves do wrong and defraud, and that against your brothers. Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom. Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
- Genesis 4:10 Yahweh said, “What have you done? The voice of your brother’s blood cries to me from the ground.
- Exodus 2:23-24 In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and their cry came up to God because of the bondage. God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
- Exodus 22:21-27 “You shall not wrong an alien or oppress him, for you were aliens in the land of Egypt. “You shall not take advantage of any widow or fatherless child. If you take advantage of them at all, and they cry at all to me, I will surely hear their cry; and my wrath will grow hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. “If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest. If you take your neighbor’s garment as collateral, you shall restore it to him before the sun goes down, for that is his only covering, it is his garment for his skin. What would he sleep in? It will happen, when he cries to me, that I will hear, for I am gracious.
- 1 John 3:7-8 Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Judgment and righteousness are true fruits of the fear…
Judgment and righteousness are true fruits of the fear of God, and therefore in the cruel oppression there is no religion.
Of them that are oppressed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 5:7 For the vineyard of the LORD of…
Isa 5:7 For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
Ver. 7. For the vineyard, &c.] Exponit breviter mentem huius cantici. Here we have the parable expounded and applied: the Scripture is its own best interpreter; sometimes, as here and Joh 7:39, the sense is annexed. The Rabbis have a saying, Nulla est obiectio in lege quae non habet solutionem in latere. Nothing is exposed in law which does not have a solution in parts.
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His pleasant plant.] Delectabilis in patriarchis, infructifera in palmitibus. Heb., "His plant of delights," but now turned into the degenerate plant of a "strange vine" unto him. {Jer 2:21} Good progenitors may have a bad offspring: the reason whereof is given by Augustine, {a} Homo liberos gignit ex carne vetusta et peccatrice, non ex spivitu, &c. Man begetteth children of the old and sinful flesh, and not of the Spirit.
And he looked for judgment, but behold oppression.] Or, Conspiracy; or, as some render it, a scab, a cleaving scab, such as a man cannot easily be rid or recovered from. And here in the original is excellent rhetoric past interpretation. It is as if we should say, a preacher, a prevaricator rather; a dispensation, a dissipation: the sound is almost the same the sense much different. There is a lawful use of rhetoric in divine discourses. Augustine confesseth that while he heard Ambrose for his eloquence only, together with his words which he loved, the matter which he at first cared not for, came into his mind: and while, saith he, I opened my heart to listen how trimly he spoke, I came to consider also how truly he spoke; gradatim quidem, even by decrees.
For righteousness, but behold a cry.] The clamour of the oppressed entered into the ears of the Lord of Sabbaoth, who heareth their groans, and beholdeth their grievances. {Job 34:28 Psa 12:5 Jas 5:4}
“ Clamitat in coelum vex sanguinis et Sodomorum,
Vex oppressorum, mercesque retenta laborum. ”
The twofold Ecce, "Behold oppression," "Behold a cry," showeth it to be an evil action with an accent, a wickedness with a witness. Aliam Hebroeorum labrusiam notat.
{a} Con. Pelag., lib. ii. cap. 9.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The vineyard of the Lord of hosts is the…
The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant; in whom God formerly delighted to dwell and converse. Compare Pro 8:31; Jer 31:20. Behold the cry from the oppressed, crying to men for help, and to God for vengeance.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For the vineyard of the Lord of hosts is…
For the vineyard of the Lord of hosts is the house of Israel,.... This is the explication of the parable, or the accommodation and application of it to the people of Israel, by whom are meant the ten tribes; they are signified by the vineyard, which belonged to the Lord of hosts, who had chosen them to be a peculiar people to him, and had separated them from all others:
and the men of Judah his pleasant plant; they were so when first planted by the Lord; they were plants of delight, in whom he took great delight and pleasure, Deu 10:15 these design the two tribes of Judah and Benjamin, in distinction from Israel:
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and he looked for judgment; that the poor, and the fatherless, and the widow, would have their causes judged in a righteous manner, and that justice and judgment would be executed in the land in all respects; for which such provision was made by the good and righteous laws that were given them:
but behold oppression; or a "scab", such as was in the plague of leprosy; corruption, perverting of justice, and oppressing of the poor: Jarchi interprets it a gathering of sin to sin, a heaping up iniquities:
for righteousness, but behold a cry; of the poor and oppressed, for want of justice done, and by reason of their oppressions. Here ends the song; what has been parabolically said is literally expressed in the following part of the chapter.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Pleasant - In whom God formerly delighted. A cry…
Pleasant - In whom God formerly delighted. A cry - From the oppressed, crying to men for help, and to God for vengeance.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. And he looked for judgment] The paronomasia,…
Verse 7. And he looked for judgment] The paronomasia, or play on the words, in this place, is very remarkable; mishpat, mishpach, tsedakah, tseakah. There are many examples of it in the other prophets, but Isaiah seems peculiarly fond of it. See Isa 13:6; Isa 24:17; Isa 32:7; Isa 28:1; Isa 57:6; Isa 61:3; Isa 65:11-12. Rabbi David Kimchi has noticed the paronomasia here: he expected משפט mishpat, judgment, but behold משפח mishpach, oppression; he expected צדקה tsedakah, righteousness, but behold צעקה tseakah, a cry. The rabbins esteem it a great beauty; their term for it is tsachoth haltashon, elegance of language.
Oppression - "tyranny."] משפח mishpach, from שפח shaphach, servum fecit, Arab. Houbigant: שפחה shiphchah is serva, a handmaid or female slave. משפח mispach, eighteen MSS.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 5:7. For the vineyard, &c. — Or rather,…
Isa 5:7. For the vineyard, &c. — Or rather, Now the vineyard, as Dr. Waterland renders it: here we have the interpretation of the preceding parable in general. In the subsequent verses the prophet enters into particulars. This general interpretation is fully verified by the history of the Jewish people, especially in the time of our Lord and his apostles: and the men of Judah his pleasant plant — In whom God formerly delighted; and he looked for judgment — Both the administration of justice by magistrates, and justice in the dealings of the people with one another: but behold oppression — From the powerful upon their inferiors; and for righteousness — For equity, mercy, and benevolence; but behold a cry — From the oppressed, crying to men for help, and to God for vengeance. “The paronomasia, or play on the words, in the Hebrew, in this place, is very remarkable; mispat, mispach; zedakah, zeakah. There are many examples of it in the other prophets; but Isaiah seems peculiarly fond of it. The rabbins esteem it a great beauty: their term for it is, elegance of language.” — Bishop Lowth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For the vineyard ... - This is the application…
For the vineyard ... - This is the application of the parable. God had treated the Jews as a farmer does a vineyard. This was “his” vineyard - the object of his faithful, unceasing care. This was his “only” vineyard; on this people alone, of all the nations of the earth, had he bestowed his special attention.
His pleasant plant - The plant in which he delighted. As the farmer had been at the pains to plant the “sorek” Isa 5:2, so had God selected the ancient stock of the Jews as his own, and made the race the object of his chief attention.
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And he looked for judgment - For justice, or righteousness.
But behold oppression - The word rendered “oppression” means properly “shedding of blood.” In the original here, there is a remarkable “paranomasia,” or play upon words, which is not uncommon in the Hebrew Scriptures, and which was deemed a great beauty in composition:
He looked for “judgment,”
משׁפט mishpâṭ,
And lo! “shedding of blood,”
משׂפח mis'pâch;
For “rightousness,”
צדקה tsedâqâh,
But lo! “a clamor,”
צעקה tse‛âqâh.
It is impossible, of course, to retain this in a translation.
A cry. A clamor - tumult, disorder; the clamor which attends anarchy, and covetousness, and dissipation Isa 5:8, Isa 5:11-12, rather than the soberness and steadiness of justice.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Israel. This comparison is very common, Psalm lxxix. 9.,…
Israel. This comparison is very common, Psalm lxxix. 9., and Matthew xx. 1. (Calmet) --- The preceding parable is explained. (Menochius) --- Cry. For vengeance, Jeremias xii. 8., and Genesis iv. 10., and xviii. 20. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Isaiah here applies the parable. It is no mere…
Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord--His only one (Exo 19:5; Amo 3:2).
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pleasant--"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Isa 5:2); so God's election of the Jews.
judgment--justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, Isa 5:8, Isa 5:11-12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Mat 27:23-24).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. The formal application of the parable, emphasising two…
7. The formal application of the parable, emphasising two facts: (1) Jehovah’s vineyard is the house of Israel, but especially the men of Judah, the plant of his delight (R.V. marg.); (2) “the wild grapes” it produces are the frightful oppressions and perversion of justice which are perpetrated in its midst. The underlying thought is that Jehovah’s signal care and goodness ought to have resulted in a national life corresponding to His moral character—a fundamental truth of the prophetic theology.
He looked for judgment (mishpâṭ), but behold bloodshed (mispâḥ);
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For righteousness (çìdâqâh), but behold a cry! (çì‘âqâh).
These powerful assonances, which cannot be reproduced in English, are evidently designed to clinch the moral of the parable in the memories of the hearers. The “cry” is that of the oppressed, cf. Job_19:7.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) For the vineyard of the Lord of hosts.—The…
(7) For the vineyard of the Lord of hosts.—The words remind us of Nathan’s “Thou art the man,” to David (2Sa_12:7), and of our Lord’s words in Mat_21:42-43.
Behold oppression.—The Hebrew word carries with it the idea of bloodshed, and points to the crimes mentioned in Isa_1:15; Isa_4:4. The “cry” is that of the victims who appeal to Jehovah when they find no help in man (Gen_4:10; Deu_24:15; Jas_5:4).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I will lay it waste; literally, I will make…
I will lay it waste; literally, I will make it a desolation. (comp. Isa_7:19, whereFor the vineyard, etc.) The full explanation of the parable follows immediately on the disclosure in ver. 6. The vineyard is "Israel," or rather "Judah;" the fruit expected from it, "judgment and righteousness;" the wild grapes which alone it had produced, "oppression" and the "cry" of the distressed. His pleasant plan; literally, the plant of his delights; i.e. the plantation in which he had so long taken delight. He looked for judgment, etc. Gesenius has attempted to give the verbal antithesis of the Hebrew, which is quite lost in our version"Er harrete auf Recht, und siehe da Unrecht, Auf Gerechtigkeit, und siehe da Schlechtigkeit.
The difference between what God asks and what God gets.
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The original terms of this verse contain a very striking play upon words, which can but imperfectly be rendered into English. "He looked for judgment (mishpat), and behold oppression (mishpach); for righteousness ( tsedakah), and behold a cry (tseakah) of the oppressed for help." Dr. C. Geikie translates the verse thus: "And he hoped for deeds of good, but, behold, there are only deeds of blood; for righteousness, and, lo! there is only the cry of the oppressed." The appeal of God is applicable to all the ages, and, taken in a large sense, may be also applied to us. It should be our exceeding distress that so often we give to God quite other things than he asks of us.
I GOD ALWAYS ASKS FOR RIGHTEOUSNESS. The reference in the text is to public justice; right dealing between man and man; due considerateness for others; and the faithful administration of laws, both social and ecclesiastical. The people ought to be honest in all their dealings, and the magistrates just in all their decisions. But God asks for "righteousness" in a much higher sense than this. The creatures he has made in his imago he wants to he like himself. "Be ye holy, for I am holy;" "Be ye therefore perfect, even as your Father in heaven is perfect." The righteousness that he asks from us he has shown us in the person and the life of his dear Son. It is for us no vague thing, gathered up into a great and somewhat mysterious word; it is, plainly and practically, our being changed into Christ"s image, and bringing forth fruits of goodness like his. This may be fully worked out and illustrated along three lines. The righteousness God asks of us is
(1) loyalty to his revealed truth;
(2) obedience to his declared will; and
(3) manifestation, in practical life, of the spirit of heavenly, Divine charity.
II GOD OFTEN GETS "OPPRESSION" AND A "CRY." Here, too, the first suggestion is of social and national evil; injustice of magistrates, and masterfulness of the strong and wealthy over the poor. Everything was carried by clamor and noise; wickedness had usurped the place of judgment. But here, too, the response made to God may be dealt with in a larger way. The essence of all oppression" and cry" is somebody"s self-seeking spirit and self-seeking ways. In this we grieve God. He asks life for him, and for others in service to him; and we give him life full of self, that can even trample over his poor in accomplishing our own self-ends. So we, too, come under the Divine reproaches and judgments. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_5:7-8. He looked for judgment, but behold oppression; for…
ON THE ADVANTAGE OF SMALL ALLOTMENTS OF LAND TO THE POOR
Isa_5:7-8. He looked for judgment, but behold oppression; for righteousness, but behold a cry. Woe unto them that join house to house, and lay field to field, till there be no place.
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I. The Almighty expects from all His creatures, and especially from those to whom He has given wealth or power, the practice of justice and righteousness. II. The Almighty, instead of finding justice and righteousness among His creatures, discovers oppression on the part of the powerful, and a cry of lamentation and of indignation on the part of the poor: the proof of the oppression, and the cause of the cry is, that no place is left for the poor. There is a strong tendency to the accumulation of property, and especially of land, in the hands of a few; but such accumulations of land in a few hands tends to grave national evils—to luxury on the part of the rich, and to lawlessness on the part of the poor—and, therefore, instead of being promoted, should be discouraged by the legislature. But year by year we have been adding “field to field, and house to house,” till we have left the poor no place. Rights of common and rights of pasture have been taken away, and the beer-shop established by law to occupy that time which otherwise would have been employed in healthy toil for a happy family. Little farms, held by working farmers, have been joined together, so that one may live in luxury, where ten families once dwelt in simplicity and plenty. The cottager, with his little field, that once looked so fruitful and trim, cheering the eye and charming the heart, not only of himself, but of beings dear to and dependent upon him, has been driven into some town to add to its misery, its debasement, and its discontent. Let us pray that there may come a time when the gentle in rank shall be gentle in very deed; when the rich shall recognise that they are trustees for God, and shall use their property for the purposes for which He has placed it in their hands; when allotment acts shall remedy the ruin which enclosure acts have wrought; when an enlightened self-love, arising out of the possession of something to love, shall render the demagogue and the inciter to outrage a foreigner to our land; and when our “common Father shall find that “justice and righteousness” for which He looks.—R. C. Parkman, B.A., Sermons (1843), No. X.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Isaiah explains the parable of the vineyard.
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For the vineyard of Yahweh of hosts is the house of Israel
Isaiah states that the vineyard in the parable represents the people of Israel. AT: "For the vineyard of Yahweh of hosts represents the house of Israel" or "The people of Israel are like the vineyard of Yahweh, Lord of the angel armies" (See: Parables)
the house of Israel
The word "house" is a metonym for the family that lives in the house. In this case it refers to the kingdom of Israel. AT: "Israel" or "the kingdom of Israel" or "the people of Israel" (See: Metonymy)
the man of Judah his pleasant planting
The people of Judah are spoken of as if they are a vine that Yahweh planted. This can be stated as a simile. AT: "the people of Judah are like a vine that that Yahweh planted for Yahweh's pleasure" (See: Metaphor and Simile)
the man of Judah
Here "man" represents all the people of Judah. AT: "the people of Judah" (See: Generic Noun Phrases)
he waited for justice, but instead, there was killing
This can be changed so that the abstract noun "justice" can be expressed by the verb "do what is fair." The abstract noun "killing" can be expressed as "killed one another." AT: "Yahweh waited for the people to do what is fair, but instead they killed one another" (See: Abstract Nouns)
for righteousness
The phrase "he waited" is understood from earlier in the verse. It can be repeated to make the meaning clear. AT: "He waited for righteousness" or "He waited for them to do what is right" (See: Ellipsis)
instead, a shout for help
The words "there was" are understood from earlier in the verse. They can be repeated to make the meaning clear. The reason people shouted out for help can be made explicit. AT: "instead, there was a shout for help" or "instead, those who were weak shouted out for someone to help them because others were attacking them" (See: Ellipsis and Assumed Knowledge and Implicit Information)
a shout
This expression probably stands for many shouts. (See: Generic Noun Phrases)
translationWords
vineyard
Yahweh of hosts
house
Israel
Judah
just
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:7 The identification of Israel as the vineyard is…
5:7 The identification of Israel as the vineyard is a surprise that resolves the riddle of this passage. • Here, a powerful play on Hebrew words indicted Israel. The Lord expected justice (Hebrew mishpat) but saw only oppression (mispakh) of the needy. Instead of righteousness (tsedaqah), there were cries of violence (tse‘aqah) against the poor (see 1:21-23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.