Isaiah 3:12(v16)As for my people, children are their oppressors, and women rule over them. My people, those who lead you cause you to err, and destroy the…
Matthew 15:14(v16)Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”
Isaiah 19:15(v14)Neither shall there be any work for Egypt, which head or tail, palm branch or rush, may do.
Isaiah 29:10(v15)For Yahweh has poured out on you a spirit of deep sleep, and has closed your eyes, the prophets; and he has covered your heads, the seers.
Matthew 24:24(v15)For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even…
Show all 62 cross-references
Revelation 18:8(v14)Therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burned with fire; for the Lord God who has…
Isaiah 3:2-3(vv14–15)the mighty man, the man of war, the judge, the prophet, the diviner, the elder, the captain of fifty, the honorable man, the counselor, the…
1 Samuel 9:6(v15)The servant said to him, “Behold now, there is a man of God in this city, and he is a man who is held in honor. All that he says surely…
Jeremiah 29:21-22(v15)Yahweh of Armies, the God of Israel, says concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, who prophesy a…
Ezekiel 13:19(v15)You have profaned me among my people for handfuls of barley and for pieces of bread, to kill the souls who should not die, and to save the…
Matthew 23:16-36(v16)“Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is…
2 Timothy 4:2-3(v15)preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching. For the time will come…
Numbers 6:23-26(v16)“Speak to Aaron and to his sons, saying, ‘This is how you shall bless the children of Israel.’ You shall tell them, ‘Yahweh bless you, and…
1 Kings 8:55-56(v16)He stood, and blessed all the assembly of Israel with a loud voice, saying, “Blessed be Yahweh, who has given rest to his people Israel,…
1 Kings 13:18(v15)He said to him, “I also am a prophet as you are; and an angel spoke to me by Yahweh’s word, saying, ‘Bring him back with you into your…
1 Kings 22:22-24(v15)Yahweh said to him, ‘How?’ He said, ‘I will go out and will be a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice…
2 Kings 17:6-20(v14)In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away to Assyria, and placed them in Halah, and on the…
2 Chronicles 30:27(v16)Then the Levitical priests arose and blessed the people. Their voice was heard, and their prayer came up to his holy habitation, even to…
Isaiah 3:5(v15)The people will be oppressed, everyone by another, and everyone by his neighbor. The child will behave himself proudly against the old man,…
Isaiah 5:13(v15)Therefore my people go into captivity for lack of knowledge. Their honorable men are famished, and their multitudes are parched with thirst.
Isaiah 28:17(v15)I will make justice the measuring line, and righteousness the plumb line. The hail will sweep away the refuge of lies, and the waters will…
Isaiah 30:13(v14)therefore this iniquity shall be to you like a breach ready to fall, swelling out in a high wall, whose breaking comes suddenly in an…
Jeremiah 5:31(v15)The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end…
Jeremiah 14:14-15(v15)Then Yahweh said to me, “The prophets prophesy lies in my name. I didn’t send them. I didn’t command them. I didn’t speak to them. They…
Jeremiah 23:9(v15)Concerning the prophets: My heart within me is broken. All my bones shake. I am like a drunken man, and like a man whom wine has overcome,…
Jeremiah 23:14-15(v15)In the prophets of Jerusalem I have also seen a horrible thing: they commit adultery and walk in lies. They strengthen the hands of…
Jeremiah 23:25-27(v15)“I have heard what the prophets have said, who prophesy lies in my name, saying, ‘I had a dream! I had a dream!’ How long will this be in…
Jeremiah 27:9-10(v15)But as for you, don’t listen to your prophets, to your diviners, to your dreams, to your soothsayers, or to your sorcerers, who speak to…
Jeremiah 27:14-15(v15)Don’t listen to the words of the prophets who speak to you, saying, ‘You shall not serve the king of Babylon;’ for they prophesy a lie to…
Jeremiah 28:15-16(v15)Then the prophet Jeremiah said to Hananiah the prophet, “Listen, Hananiah! Yahweh has not sent you, but you make this people trust in a…
Ezekiel 13:1-16(v15)Yahweh’s word came to me, saying, “Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy out of…
Ezekiel 13:22(v15)Because with lies you have grieved the heart of the righteous, whom I have not made sad; and strengthened the hands of the wicked, that he…
Hosea 1:4(v14)Yahweh said to him, “Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel on the house of Jehu, and will…
Hosea 1:6(v14)She conceived again, and bore a daughter. Then he said to him, “Call her name Lo-Ruhamah; for I will no longer have mercy on the house of…
Hosea 1:9(v14)He said, “Call his name Lo-Ammi; for you are not my people, and I will not be yours.
Hosea 4:5(v14)You will stumble in the day, and the prophet will also stumble with you in the night; and I will destroy your mother.
Hosea 5:12-14(v14)Therefore I am to Ephraim like a moth, and to the house of Judah like rottenness. “When Ephraim saw his sickness, and Judah his wound, Then…
Hosea 8:8(v14)Israel is swallowed up. Now they are among the nations like a worthless thing.
Hosea 9:8(v15)A prophet watches over Ephraim with my God. A fowler’s snare is on all of his paths, and hostility in the house of his God.
Hosea 9:11-17(v14)As for Ephraim, their glory will fly away like a bird. There will be no birth, no one with child, and no conception. Though they bring up…
Hosea 10:15(v14)So Bethel will do to you because of your great wickedness. At daybreak the king of Israel will be destroyed.
Hosea 13:3(v14)Therefore they will be like the morning mist, and like the dew that passes away early, like the chaff that is driven with the whirlwind out…
Amos 2:14-16(v14)Flight will perish from the swift; and the strong won’t strengthen his force; neither shall the mighty deliver himself; neither shall he…
Amos 3:12(v14)Yahweh says: “As the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be…
Amos 5:2-3(v14)“The virgin of Israel has fallen; She shall rise no more. She is cast down on her land; there is no one to raise her up.” For the Lord…
Amos 6:11(v14)“For, behold, Yahweh commands, and the great house will be smashed to pieces, and the little house into bits.
Amos 7:8-9(v14)Yahweh said to me, “Amos, what do you see?” I said, “A plumb line.” Then the Lord said, “Behold, I will set a plumb line in the middle of…
Amos 7:17(v14)Therefore Yahweh says: ‘Your wife shall be a prostitute in the city, and your sons and your daughters shall fall by the sword, and your…
Amos 9:1-9(v14)I saw the Lord standing beside the altar, and he said, “Strike the tops of the pillars, that the thresholds may shake; and break them in…
Micah 1:6-8(v14)Therefore I will make Samaria like a rubble heap of the field, like places for planting vineyards; and I will pour down its stones into the…
Malachi 2:9(v15)“Therefore I have also made you contemptible and wicked before all the people, according to the way you have not kept my ways, but have had…
Matthew 7:15(v15)“Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.
2 Corinthians 11:13-15(v15)For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an…
Galatians 1:8-9(v15)But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be…
2 Thessalonians 2:9-12(v15)even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
Hebrews 7:7(v16)But without any dispute the lesser is blessed by the greater.
2 Peter 2:1-3(v15)But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies,…
1 John 4:1(v15)Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the…
Revelation 18:10(v14)standing far away for the fear of her torment, saying, ‘Woe, woe, the great city, Babylon, the strong city! For your judgment has come in…
Revelation 18:17(v14)For in an hour such great riches are made desolate.’ Every ship master, and everyone who sails anywhere, and mariners, and as many as gain…
Revelation 19:20(v15)The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the…
Isaiah 10:17(v14)The light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day.
62 distinct cross-references across this passage (63 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Trapp1656 · Public DomainOn vv14–16Isa 9:14 Therefore the LORD will cut off from…
Isa 9:14 Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.
Ver. 14. Head and tail,] i.e., High and low {a} {as Isa 9:15} Here he compareth Israel, non sine morsu, to a beast with a long tail, for the perverseness of their practices. Or else to the serpent amphisbaena, which stingeth both with head and tail.
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Branch and rush.] Strong and feeble. A "branch," or bough, hath some tack in it; a "rush" is a spongy, unsubstantial substance.
{a} Mεγαν και μικρον. - Sept. Parvi properemus et ampli.
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 Poole1685 · Public DomainOn vv14–16Head and tail; high and low, honourable and contemptible,…
Head and tail; high and low, honourable and contemptible, as the next verse explains it.
Branch; the goodly branches of tall and strong trees, the mighty and noble.
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Rush; the bulrush, the weakest and meanest persons.
In one day; all together, one as well as another, without any distinction.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv14–16Therefore the Lord will cut off from Israel head…
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;''
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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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv14–16Head - High and low. Branch - The goodly…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v14Verse 14. In one day.] Thirteen MSS. of Kennicott…
Verse 14. In one day.] Thirteen MSS. of Kennicott and De Rossi read ביום beyom, in a day; and another has a rasure in the place of the letter ב beth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v16Isa 9:16-17. For, &c. — “We have here a…
Isa 9:16-17. For, &c. — “We have here a defence of the divine judgment, taken from the universal corruption of the people, wherein God sets forth the justice of his proceedings, and shows, that not from choice, but from the iniquities of the people, he is compelled to punish. The leaders of this people — Their governors, both civil and ecclesiastical, especially the latter, their teachers, or the false prophets, last-mentioned; cause them to err — Their governors compelling them by power, and their teachers deceiving them by false doctrines, and evil counsels and persuasions. They that are led, &c., are destroyed — Shall certainly perish; nor will it avail them to plead, in their excuse, that they followed the counsel and conduct of their leaders. The Lord shall have no joy in their young men — Shall not rejoice over them to do them good, as he doth over his faithful people, Isa 62:5; Zep 3:17. Neither shall have mercy on their fatherless — Who generally are the special objects of his care and pity, and much less upon others. For every one — Not precisely; for there were seven thousand pious persons among them, when they seemed to Elijah to be universally corrupt; but the body or generality of the people are intended; is a hypocrite — For though they professed to worship the true God, yet indeed they had forsaken him. Every mouth speaketh folly — That is, wickedness, which is commonly called folly. They are not ashamed to proclaim their own wickedness; and the corruption of their hearts breaks forth into ungodly speeches.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv14–16Will cut off head and tail - This is…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv14, 16Him. Hebrew, "the branch and the rush." (Calmet) ---…
Him. Hebrew, "the branch and the rush." (Calmet) --- Septuagint, "the great and the small."
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 Brown1871 · Public DomainOn vv14–16head and tail--proverbial for the highest and lowest (Deu…
head and tail--proverbial for the highest and lowest (Deu 28:13, Deu 28:44).
branch and rush--another image for the same thought (Isa 19:15). The branch is elevated on the top of the tree: the rush is coarse and low.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v1616. The leaders… led — See Isa_3:12. The “leaders”…
16. The leaders… led — See Isa_3:12. The “leaders” and the “led” are both swallowed up in misery: the former because of their bad leadership, the latter as the result of their wrong following. Num_16:30.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv14, 1614. Render: And (so) Jehovah cut off from Israel…
14. Render: And (so) Jehovah cut off from Israel head and tail, palm-branch and rush, in one day. head and tail] i.e. leader and follower, a proverbial expression, like the next phrase.
15 is almost universally regarded as an erroneous explanation of Isa_9:14 and therefore a gloss; but this is not quite certain. False prophets were frequently guilty of following where they pretended to lead (1Ki_22:6; Eze_13:10) and might be very appropriately described as the “tail.” The verse may be objected to on account of its somewhat prosaic character, but the strophe is not complete without it.
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The ancient and honourable] see on Isa_3:2-3.
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 Readers1878 · Public DomainOn vv14–15(14) Head and tail, branch and rush . .…
(14) Head and tail, branch and rush . . .—The “branch” is strictly that of the palm-tree, which in its stately height answered to the nobles of the land, while the “rush,” the emblem of a real or affected lowliness (Isa_58:5) represented the “mean man” of Isa_2:9. The same proverbial formula meets us in Isa_19:15.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv14–16Head and tail, branch and rush; i.e. the whole…
Head and tail, branch and rush; i.e. the whole nation, from the highest to the lowest. The "branch" intended is the "palm branch," at once lofty in position and the most glorious form of vegetable life Psa_92:12; Song of Son_7:7, Son_7:8, etc.); the "rush" is the simple "sedge" that grows, not only low on the ground, but in the "mire". (Job_8:11) The same expression occurs again in Isa_19:15.
Vers. 14-17. Man in God"s view.
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There are three classes among mankind in reference to whom we here learn the thought and feeling of God. We infer from what is stated in the text
I HIS SPECIAL INTEREST IN THE YOUNG. Things had come to such a state, the natural order of things was so reversed, that "the Lord would have no joy in their young men" (ver. 17). Hence we may fairly argue that the common and normal condition is that in which God has joy in the young. It is a strange and unnatural thing to him, that which is altogether alien to his own disposition, to take no deep and Divine interest in them. God has the young people in his thought, in his affection; they are the objects of his peculiar regard and tender interest. He is seeking their true welfare; he is addressing himself to them in the terms and the tones of fatherly love. There is nothing more pleasing in his eyes than the response which the young heart makes to his inviting voice.
II HIS PECULIAR TENDERNESS TOWARD THE AFFLICTED. It is a sign of the very extremity of the Divine displeasure that the Lord will not even "have mercy on the fatherless and widows." The rebelliousness of Israel must have been great indeed, her iniquity heinous and aggravated indeed, to bring about a conclusion so startling and so strange as that. For it is the most wide departure from the constant thought and habit of the Most High. It is in his heart of pity to show peculiar kindness to his afflicted children. Those who are in sorrow commonly receive the precious sympathy of their fellow-men; this may fail, but it is certainly insufficient. Then the wounded spirit finds refuge in the sympathy of Christ; it has the strongest assurance of his presence, his pity, his succor. (Psa_103:13 Heb_4:15, etc.)
III HIS SEVERITY TOWARD THE FALSE. The prophet regarded himself as being at the head of the nation, and expected to be so regarded by others. But not so did the Lord regard him if he were false to his vocation. In the Divine view he was not the distinguished bough waving from the top of the palm tree; he was the coarse reed that grew in the rank marshes (see vers. 14, 15).
1. Any and every dissembler is hateful to God. He denounces the hypocrite, wherever he is found (ver. 17).
2. But the false teacher is the object of especial Divine displeasure. "The prophet that teacheth lies is the tail." Be it remembered that the prophet is now, what he was then, the man who professes to speak for God ; that if, making this profession, we publish that which is error rather than truth, we do two things which are most deplorable. In the first place we draw down on ourselves the awful anger of the righteous Ruler; and in the Second place we slay those whom we pretend to heal: they "that are led (misled) of us are destroyed" (ver. 16). To receive religious error into the soul is to be poisoned with a deadly drug; guilty indeed is the hand that administers it. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv14, 16Therefore the Lord will cut off from Israel head…
Isa_9:14
Therefore the Lord will cut off from Israel head and tall, branch and rush, in one day
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God giving account of His actions
I.
THE GROUND OR OCCASION OF THE JUDGMENT in the particle therefore. Wherefore? (Isa_9:13). The cause which is here expressed may be conceived to proceed in the way of a three-fold gradation.
1. Of their simple impiety. Sin is the meritorious cause of all punishment.
2. Of their additional impenitency. Those that sin and so thoroughly provoke Gods anger against themselves, by repentance may happily divert and appease it. But the people in the text turned not to Him that smote them. And this made their judgment to be so much the surer to them. Impenitency seems in a manner to own and justify sin and stand in the commission of it. Further, it does in a manner trespass upon all the attributes of God, which it either questions or vilifies. The omniscience of God, as to the deserts of sin (Psa_94:7). The truth of God, as to the threats of sin (2Pe_3:4). The justice of God, as to the punishing of sin, The power of God, as to me executing of judgment.
3. Of their continued obstinacy. They did not seek the Lord of hosts.
II. THE JUDGMENT ITSELF. (T. Horton, D. D.)
Gods judgment on Israel
I. THE DENUNCIATION OF IT.
1. The Author of it. The Lord.
(1) His sovereignty and power. It is He only that is able to punish; it is He only that hath all men and creatures under His command.
(2) His purity. There are none who are so fit to punish others as those who are innocent persons.
2. The nature of it. The Lord will cut off. From correction He passes to destruction. First, He cuts them short; and if that will do no good upon them, He cuts them off. First the pruning knife, then the axe. There is a two-fold sword which God makes use of for cutting with, before He proceeds to cut off; the sword of His mouth, i.e., the Word of God, and the sword of His hand, i.e., the rod of God. He will.
(1) A word of premonition. Despise not Gods gracious hints and admonitions of judgment beforehand.
(2) A word of procrastination. God is slow to anger.
(3) A word of resolution. God will not be always willing; He will be at last doing.
3. The subject of it. If Israel shall provoke God by their impenitency and obstinacy against Him, even Israel shall be punished and cut off by Him 1Pe_4:17).
II. THE EXTENT OF IT. That we have expressed in a double metaphor; the one from the nature of the head and the tail; the other from the nature of a tree, in the branches and roots: both of them coming to one and the same purpose. Whereby we have signified to us the universality and impartiality of the destruction which is here threatened; it shall be of so general an extent, as to reach to all sorts of persons, high and low, rich and poor, great and small, to one as well as to another.
1. The metaphor taken from a body in the head and the tail. We may reduce it by way of explication to a threefold rank of--
(1) Age: old and young.
(2) Estate: rich and poor.
(3) Place or authority: governors and governed; magistrates, ministers, and those who are subordinate and in subjection to them.
2. The metaphor taken from the nature of a tree or plant: the branch and the rush. It is not said the branch and the root, because the Lord reserved a remnant which should be spared by Him. But the branch and the rush; the branch as an emblem of usefulness--persons of parts and employments; the rush as a note of unfruitfulness--idle and unprofitable persons. The branch is a note of strength and solidity; the rush of weakness and inconstancy. The branch (in like manner as the head) is a note of supremacy, the rush of meanness, In the execution of public judgments for the impenitency and incorrigibleness of a nation, Gods hand is indifferent and impartial; He will spare no ranks or sorts or conditions of people at all
III. THE TIME OR SEASON OF IT. In one day. It is a day--
1. In regard of the certainty of it, as that which is set and fixed.
2. In regard of the suddenness, as that which is speedy and soon accomplished. (T. Horton, D. D.)
Judgment obliterates classifications
Branch and rush--the allusion is to the beauteous palm tree: it shall be cut down notwithstanding its beauty; and the rush--the common growths round about it, entangled roots, poor miserable shrubs that crowd and cumber the earth--branch and rush cannot stand before Gods sword and fire: everything that is wrong goes down in a common destruction. Judgment obliterates our classifications. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v14Isa_19:1-3; Isa_19:14. The burden of Egypt, &c.
TRUE NATIONAL GREATNESS
Isa_19:1-3; Isa_19:14. The burden of Egypt, &c.
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The prophecies of Isaiah take a wide range, embrace the fortunes of almost every nation, however remote, with whom the Israelites were brought into common relation, whether of policy or commerce—Moab, Damascus, Tyre, Babylon, Ethiopia, Egypt. The prophet records the political and social phenomena of his day, not with the eye of a mere statesman or diplomatist, but as reviewing the moral as well as the political aspects of things, the eternal governing laws as well as the fitful moods and changes of a nation’s life, the spiritual as well as the material forces of the world.
Israel, in their dread of the great Assyrian monarchy, often cast wistful eyes towards Egypt, where they hoped to find a sure and powerful ally. The Egyptians accepted their subsidies, but thought they consulted their own interests best by observing what has been called amongst ourselves a “masterly inactivity.” Their strength was to sit still. They had a large standing army; but, as Rabshakeh showed, on a memorable occasion, that he knew (chap. Isa_36:6) the nation, with all its outward semblance of prosperity, was being eaten up with a thousand moral and social cankers, which corrupted the very source of all national life. This chapter lays bare those wounds and bruises and putrefying sores.
1. There was a day when Egypt had been famous for its wisdom. This wisdom had become a thing of the past (Isa_19:11-12).
2. There was no unity of purpose, no coherence of action in the body politic. The true ideas of the family, of the municipality, of the nation, were lost. Every man was fighting against his brother (Isa_19:2). It is history eternally repeating itself; it is the lament of Thucydides over Greece; of Horace, Livy, and Tacitus over the corruption of guilty imperialism, and over the absence of the masculine, simple, republican virtues of ancient Rome.
3. With the decay of public virtue comes the decay of public spirit, and then soon follows the decay of national strength. Then comes what these old Hebrew seers called the “judgment;” God coming out of His place to visit the earth; anarchy, internal dissolution, collapse, conquest by the foreigner; the giving over of the nation into the hand of a cruel lord; the establishment of a military despotism.
It were easy to point these remarks elsewhere, but let us look at home. Many feel that during the last decade of years or more England has been parting with many of her old traditions. Some of those principles which were merely corrupt remnants of a social and political system which has passed away—feudalism—we have undoubtedly gained by losing. But there are others which we have lost, or are fast losing, to the great detriment of the commonwealth. The high sense of duty to the State overruling the sense of interest in the individual citizen; the true measure of a nation’s wealth and greatness, not by its revenue in pounds sterling, but by its revenue in the healthy bodies, and honest hearts, and pure, healthy homes of the people; the noble, self-sacrificing spirit of devotion to the call of duty; the principle of right recognised as a higher principle than that of expediency; a temper of loyalty in the strict sense of the word, of willing obedience to the law and those who represent the law; strict commercial integrity, and not the tricks of trade which have been generated by an unwholesome competition—these are maxims of ancient wisdom which made England great, and the loss of which will make England small. Our greatness, whatever it has been, has not rested so much upon material forces, but, like Israel’s of old, upon moral. We can only hope that our position among the peoples will be maintained as long as we hold fast the principles by which it was won. These privileges are not things of chance, but the direct result of moral laws as immutable and irreversible as the laws which govern the physical world. God send us statesmen who will turn the nation’s mind away from delusive and partisan aims, and direct them seriously to efforts which may unite us all in one great crusade against evil; in which every soldier might certainly feel that he was fighting under the banner of Christ, in a righteous war, for objects which surely have a place in the redemption which Christ accomplished for the world.—Bishop Fraser: Christian World Pulpit, vol. xvii. pp. 177, 178.
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 translationNotes2017 · CC BY-SA 4.0On v16Those who lead this people lead them astray
Those who lead this people lead them astray
The leaders causing people to disobey is spoken of as if the leaders led them on the wrong path. AT: "The leaders of Israel have caused the people to disobey God" (See: Metaphor)
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those who are led by them are swallowed up
This is a metaphor that can be stated in active form. Possible meanings are 1) AT: "those that they lead become confused" or 2) AT: "Yahweh destroys those that they lead" (See: Metaphor and Active or Passive)
every mouth speaks foolish things
The word "mouth" refers to the person. AT: "every person speaks foolish things" (See: Synecdoche)
In all these things, his anger does not subside; instead, his hand
"Even though all these things have happened, he is still angry, and his hand." See how you translated this in Isaiah 5:25.
his hand is still stretched out
Isaiah speaks as if Yahweh were a person about to hit another person with his fist. This is a metaphor for Yahweh punishing Israel. See how you translated this in Isaiah 5:25. AT: "he will still be ready to punish them" (See: Metaphor)
GEBible — Godless Engineer's Bible App
John Trapp 1656 · Public Domain On vv14–16 Isa 9:14 Therefore the LORD will cut off from…
Isa 9:14 Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day.
Ver. 14. Head and tail,] i.e., High and low {a} {as Isa 9:15} Here he compareth Israel, non sine morsu, to a beast with a long tail, for the perverseness of their practices. Or else to the serpent amphisbaena, which stingeth both with head and tail.
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Branch and rush.] Strong and feeble. A "branch," or bough, hath some tack in it; a "rush" is a spongy, unsubstantial substance.
{a} Mεγαν και μικρον. - Sept. Parvi properemus et ampli.
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 On vv14–16 Head and tail; high and low, honourable and contemptible,…
Head and tail; high and low, honourable and contemptible, as the next verse explains it.
Branch; the goodly branches of tall and strong trees, the mighty and noble.
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Rush; the bulrush, the weakest and meanest persons.
In one day; all together, one as well as another, without any distinction.
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 On vv14–16 Therefore the Lord will cut off from Israel head…
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;''
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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 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 On vv14–16 Head - High and low. Branch - The goodly…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v14 Verse 14. In one day.] Thirteen MSS. of Kennicott…
Verse 14. In one day.] Thirteen MSS. of Kennicott and De Rossi read ביום beyom, in a day; and another has a rasure in the place of the letter ב beth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v16 Isa 9:16-17. For, &c. — “We have here a…
Isa 9:16-17. For, &c. — “We have here a defence of the divine judgment, taken from the universal corruption of the people, wherein God sets forth the justice of his proceedings, and shows, that not from choice, but from the iniquities of the people, he is compelled to punish. The leaders of this people — Their governors, both civil and ecclesiastical, especially the latter, their teachers, or the false prophets, last-mentioned; cause them to err — Their governors compelling them by power, and their teachers deceiving them by false doctrines, and evil counsels and persuasions. They that are led, &c., are destroyed — Shall certainly perish; nor will it avail them to plead, in their excuse, that they followed the counsel and conduct of their leaders. The Lord shall have no joy in their young men — Shall not rejoice over them to do them good, as he doth over his faithful people, Isa 62:5; Zep 3:17. Neither shall have mercy on their fatherless — Who generally are the special objects of his care and pity, and much less upon others. For every one — Not precisely; for there were seven thousand pious persons among them, when they seemed to Elijah to be universally corrupt; but the body or generality of the people are intended; is a hypocrite — For though they professed to worship the true God, yet indeed they had forsaken him. Every mouth speaketh folly — That is, wickedness, which is commonly called folly. They are not ashamed to proclaim their own wickedness; and the corruption of their hearts breaks forth into ungodly speeches.
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 On vv14–16 Will cut off head and tail - This is…
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.
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 On vv14, 16 Him. Hebrew, "the branch and the rush." (Calmet) ---…
Him. Hebrew, "the branch and the rush." (Calmet) --- Septuagint, "the great and the small."
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 On vv14–16 head and tail--proverbial for the highest and lowest (Deu…
head and tail--proverbial for the highest and lowest (Deu 28:13, Deu 28:44).
branch and rush--another image for the same thought (Isa 19:15). The branch is elevated on the top of the tree: the rush is coarse and low.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v16 16. The leaders… led — See Isa_3:12. The “leaders”…
16. The leaders… led — See Isa_3:12. The “leaders” and the “led” are both swallowed up in misery: the former because of their bad leadership, the latter as the result of their wrong following. Num_16:30.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14, 16 14. Render: And (so) Jehovah cut off from Israel…
14. Render: And (so) Jehovah cut off from Israel head and tail, palm-branch and rush, in one day. head and tail] i.e. leader and follower, a proverbial expression, like the next phrase.
15 is almost universally regarded as an erroneous explanation of Isa_9:14 and therefore a gloss; but this is not quite certain. False prophets were frequently guilty of following where they pretended to lead (1Ki_22:6; Eze_13:10) and might be very appropriately described as the “tail.” The verse may be objected to on account of its somewhat prosaic character, but the strophe is not complete without it.
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The ancient and honourable] see on Isa_3:2-3.
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 On vv14–15 (14) Head and tail, branch and rush . .…
(14) Head and tail, branch and rush . . .—The “branch” is strictly that of the palm-tree, which in its stately height answered to the nobles of the land, while the “rush,” the emblem of a real or affected lowliness (Isa_58:5) represented the “mean man” of Isa_2:9. The same proverbial formula meets us in Isa_19:15.
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 On vv14–16 Head and tail, branch and rush; i.e. the whole…
Head and tail, branch and rush; i.e. the whole nation, from the highest to the lowest. The "branch" intended is the "palm branch," at once lofty in position and the most glorious form of vegetable life Psa_92:12; Song of Son_7:7, Son_7:8, etc.); the "rush" is the simple "sedge" that grows, not only low on the ground, but in the "mire". (Job_8:11) The same expression occurs again in Isa_19:15.
Vers. 14-17. Man in God"s view.
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There are three classes among mankind in reference to whom we here learn the thought and feeling of God. We infer from what is stated in the text
I HIS SPECIAL INTEREST IN THE YOUNG. Things had come to such a state, the natural order of things was so reversed, that "the Lord would have no joy in their young men" (ver. 17). Hence we may fairly argue that the common and normal condition is that in which God has joy in the young. It is a strange and unnatural thing to him, that which is altogether alien to his own disposition, to take no deep and Divine interest in them. God has the young people in his thought, in his affection; they are the objects of his peculiar regard and tender interest. He is seeking their true welfare; he is addressing himself to them in the terms and the tones of fatherly love. There is nothing more pleasing in his eyes than the response which the young heart makes to his inviting voice.
II HIS PECULIAR TENDERNESS TOWARD THE AFFLICTED. It is a sign of the very extremity of the Divine displeasure that the Lord will not even "have mercy on the fatherless and widows." The rebelliousness of Israel must have been great indeed, her iniquity heinous and aggravated indeed, to bring about a conclusion so startling and so strange as that. For it is the most wide departure from the constant thought and habit of the Most High. It is in his heart of pity to show peculiar kindness to his afflicted children. Those who are in sorrow commonly receive the precious sympathy of their fellow-men; this may fail, but it is certainly insufficient. Then the wounded spirit finds refuge in the sympathy of Christ; it has the strongest assurance of his presence, his pity, his succor. (Psa_103:13 Heb_4:15, etc.)
III HIS SEVERITY TOWARD THE FALSE. The prophet regarded himself as being at the head of the nation, and expected to be so regarded by others. But not so did the Lord regard him if he were false to his vocation. In the Divine view he was not the distinguished bough waving from the top of the palm tree; he was the coarse reed that grew in the rank marshes (see vers. 14, 15).
1. Any and every dissembler is hateful to God. He denounces the hypocrite, wherever he is found (ver. 17).
2. But the false teacher is the object of especial Divine displeasure. "The prophet that teacheth lies is the tail." Be it remembered that the prophet is now, what he was then, the man who professes to speak for God ; that if, making this profession, we publish that which is error rather than truth, we do two things which are most deplorable. In the first place we draw down on ourselves the awful anger of the righteous Ruler; and in the Second place we slay those whom we pretend to heal: they "that are led (misled) of us are destroyed" (ver. 16). To receive religious error into the soul is to be poisoned with a deadly drug; guilty indeed is the hand that administers it. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14, 16 Therefore the Lord will cut off from Israel head…
Isa_9:14
Therefore the Lord will cut off from Israel head and tall, branch and rush, in one day
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God giving account of His actions
I.
THE GROUND OR OCCASION OF THE JUDGMENT in the particle therefore. Wherefore? (Isa_9:13). The cause which is here expressed may be conceived to proceed in the way of a three-fold gradation.
1. Of their simple impiety. Sin is the meritorious cause of all punishment.
2. Of their additional impenitency. Those that sin and so thoroughly provoke Gods anger against themselves, by repentance may happily divert and appease it. But the people in the text turned not to Him that smote them. And this made their judgment to be so much the surer to them. Impenitency seems in a manner to own and justify sin and stand in the commission of it. Further, it does in a manner trespass upon all the attributes of God, which it either questions or vilifies. The omniscience of God, as to the deserts of sin (Psa_94:7). The truth of God, as to the threats of sin (2Pe_3:4). The justice of God, as to the punishing of sin, The power of God, as to me executing of judgment.
3. Of their continued obstinacy. They did not seek the Lord of hosts.
II. THE JUDGMENT ITSELF. (T. Horton, D. D.)
Gods judgment on Israel
I. THE DENUNCIATION OF IT.
1. The Author of it. The Lord.
(1) His sovereignty and power. It is He only that is able to punish; it is He only that hath all men and creatures under His command.
(2) His purity. There are none who are so fit to punish others as those who are innocent persons.
2. The nature of it. The Lord will cut off. From correction He passes to destruction. First, He cuts them short; and if that will do no good upon them, He cuts them off. First the pruning knife, then the axe. There is a two-fold sword which God makes use of for cutting with, before He proceeds to cut off; the sword of His mouth, i.e., the Word of God, and the sword of His hand, i.e., the rod of God. He will.
(1) A word of premonition. Despise not Gods gracious hints and admonitions of judgment beforehand.
(2) A word of procrastination. God is slow to anger.
(3) A word of resolution. God will not be always willing; He will be at last doing.
3. The subject of it. If Israel shall provoke God by their impenitency and obstinacy against Him, even Israel shall be punished and cut off by Him 1Pe_4:17).
II. THE EXTENT OF IT. That we have expressed in a double metaphor; the one from the nature of the head and the tail; the other from the nature of a tree, in the branches and roots: both of them coming to one and the same purpose. Whereby we have signified to us the universality and impartiality of the destruction which is here threatened; it shall be of so general an extent, as to reach to all sorts of persons, high and low, rich and poor, great and small, to one as well as to another.
1. The metaphor taken from a body in the head and the tail. We may reduce it by way of explication to a threefold rank of--
(1) Age: old and young.
(2) Estate: rich and poor.
(3) Place or authority: governors and governed; magistrates, ministers, and those who are subordinate and in subjection to them.
2. The metaphor taken from the nature of a tree or plant: the branch and the rush. It is not said the branch and the root, because the Lord reserved a remnant which should be spared by Him. But the branch and the rush; the branch as an emblem of usefulness--persons of parts and employments; the rush as a note of unfruitfulness--idle and unprofitable persons. The branch is a note of strength and solidity; the rush of weakness and inconstancy. The branch (in like manner as the head) is a note of supremacy, the rush of meanness, In the execution of public judgments for the impenitency and incorrigibleness of a nation, Gods hand is indifferent and impartial; He will spare no ranks or sorts or conditions of people at all
III. THE TIME OR SEASON OF IT. In one day. It is a day--
1. In regard of the certainty of it, as that which is set and fixed.
2. In regard of the suddenness, as that which is speedy and soon accomplished. (T. Horton, D. D.)
Judgment obliterates classifications
Branch and rush--the allusion is to the beauteous palm tree: it shall be cut down notwithstanding its beauty; and the rush--the common growths round about it, entangled roots, poor miserable shrubs that crowd and cumber the earth--branch and rush cannot stand before Gods sword and fire: everything that is wrong goes down in a common destruction. Judgment obliterates our classifications. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v14 Isa_19:1-3; Isa_19:14. The burden of Egypt, &c.
TRUE NATIONAL GREATNESS
Isa_19:1-3; Isa_19:14. The burden of Egypt, &c.
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The prophecies of Isaiah take a wide range, embrace the fortunes of almost every nation, however remote, with whom the Israelites were brought into common relation, whether of policy or commerce—Moab, Damascus, Tyre, Babylon, Ethiopia, Egypt. The prophet records the political and social phenomena of his day, not with the eye of a mere statesman or diplomatist, but as reviewing the moral as well as the political aspects of things, the eternal governing laws as well as the fitful moods and changes of a nation’s life, the spiritual as well as the material forces of the world.
Israel, in their dread of the great Assyrian monarchy, often cast wistful eyes towards Egypt, where they hoped to find a sure and powerful ally. The Egyptians accepted their subsidies, but thought they consulted their own interests best by observing what has been called amongst ourselves a “masterly inactivity.” Their strength was to sit still. They had a large standing army; but, as Rabshakeh showed, on a memorable occasion, that he knew (chap. Isa_36:6) the nation, with all its outward semblance of prosperity, was being eaten up with a thousand moral and social cankers, which corrupted the very source of all national life. This chapter lays bare those wounds and bruises and putrefying sores.
1. There was a day when Egypt had been famous for its wisdom. This wisdom had become a thing of the past (Isa_19:11-12).
2. There was no unity of purpose, no coherence of action in the body politic. The true ideas of the family, of the municipality, of the nation, were lost. Every man was fighting against his brother (Isa_19:2). It is history eternally repeating itself; it is the lament of Thucydides over Greece; of Horace, Livy, and Tacitus over the corruption of guilty imperialism, and over the absence of the masculine, simple, republican virtues of ancient Rome.
3. With the decay of public virtue comes the decay of public spirit, and then soon follows the decay of national strength. Then comes what these old Hebrew seers called the “judgment;” God coming out of His place to visit the earth; anarchy, internal dissolution, collapse, conquest by the foreigner; the giving over of the nation into the hand of a cruel lord; the establishment of a military despotism.
It were easy to point these remarks elsewhere, but let us look at home. Many feel that during the last decade of years or more England has been parting with many of her old traditions. Some of those principles which were merely corrupt remnants of a social and political system which has passed away—feudalism—we have undoubtedly gained by losing. But there are others which we have lost, or are fast losing, to the great detriment of the commonwealth. The high sense of duty to the State overruling the sense of interest in the individual citizen; the true measure of a nation’s wealth and greatness, not by its revenue in pounds sterling, but by its revenue in the healthy bodies, and honest hearts, and pure, healthy homes of the people; the noble, self-sacrificing spirit of devotion to the call of duty; the principle of right recognised as a higher principle than that of expediency; a temper of loyalty in the strict sense of the word, of willing obedience to the law and those who represent the law; strict commercial integrity, and not the tricks of trade which have been generated by an unwholesome competition—these are maxims of ancient wisdom which made England great, and the loss of which will make England small. Our greatness, whatever it has been, has not rested so much upon material forces, but, like Israel’s of old, upon moral. We can only hope that our position among the peoples will be maintained as long as we hold fast the principles by which it was won. These privileges are not things of chance, but the direct result of moral laws as immutable and irreversible as the laws which govern the physical world. God send us statesmen who will turn the nation’s mind away from delusive and partisan aims, and direct them seriously to efforts which may unite us all in one great crusade against evil; in which every soldier might certainly feel that he was fighting under the banner of Christ, in a righteous war, for objects which surely have a place in the redemption which Christ accomplished for the world.—Bishop Fraser: Christian World Pulpit, vol. xvii. pp. 177, 178.
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 On v16 Those who lead this people lead them astray
Those who lead this people lead them astray
The leaders causing people to disobey is spoken of as if the leaders led them on the wrong path. AT: "The leaders of Israel have caused the people to disobey God" (See: Metaphor)
Read full note →
those who are led by them are swallowed up
This is a metaphor that can be stated in active form. Possible meanings are 1) AT: "those that they lead become confused" or 2) AT: "Yahweh destroys those that they lead" (See: Metaphor and Active or Passive)
every mouth speaks foolish things
The word "mouth" refers to the person. AT: "every person speaks foolish things" (See: Synecdoche)
In all these things, his anger does not subside; instead, his hand
"Even though all these things have happened, he is still angry, and his hand." See how you translated this in Isaiah 5:25.
his hand is still stretched out
Isaiah speaks as if Yahweh were a person about to hit another person with his fist. This is a metaphor for Yahweh punishing Israel. See how you translated this in Isaiah 5:25. AT: "he will still be ready to punish them" (See: Metaphor)
translationWords
people group
astray
joy
compassion
godly
evildoer
fool
anger
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.