And there was nothing really absurd in this, since it is quite within the power and freedom of the omnipresent God to manifest Himself wherever and however He may please. 13-14), those are only the manifesting problems rather than the root problem. He planted it with the choicest vines; gave them a most excellent law, instituted proper ordinances. Opened her mouth without measure, to receive those vast numbers which shall die by this famine, or otherwise, as is here implied. Here, as elsewhere (Jonah 2:2; Proverbs 1:12; Proverbs 30:16), it is half-personified, as Hades and Death are in Revelation 6:8; Revelation 20:13-14. Ver. Keil and Delitzsch Biblical Commentary on the Old Testament. John Trapp Complete Commentary. Any preacher whose congregation will be celebrating the Vigil of Easter will encounter this text when the assembly listens to Old Testament (OT) readings. Isaiah 5:14 Therefore hell has enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoices, shall descend into it. 14. Therefore hell - The word transated “hell,” שׁאול she'ôl has not the same meaning that we now attach to that word; its usual signification, among the Hebrews, was “the lower world, the region of departed spirits.” It corresponded to the Greek ἅδης Hadēs “hades,” or place of the dead. App-6. And he that rejoiceth - All that the nation prided itself on, and all that was a source of joy, should be destroyed. Again, when he compares hell or the grave to an insatiable beast, by the soul he means the belly into which the food is thrown. Wesley's Notes for Isaiah 5:14. "Sheol," (See Scofield "Habakkuk 2:5"). The meaner sort. Frst has also given up the meaning cavitas, a hollow, and endeavours to find a more correct explanation of the primary signification of shâ'al (see at Isaiah 40:12).). At any rate, this derivation answers to the view that generally prevailed in ancient times. Their pomp; all their glory, shall die with them. (Note: The meaning "to be hollow" is not very firmly established, however; as the primary meaning of שׁעל, and the analogy sometimes adduced of hell equals hollow (Hlle equals Hhle), is a deceptive one, as Hlle (hell), to which Luther always gives the more correct form Helle, does not mean a hollow, but a hidden place (or a place which renders invisible: from hln, to conceal), Lat. All these feminine pronouns-mean that the nouns belong to Sheol. (e) "et strepitus ejus", Montanus, Forerius. Isaiah 5:14 Translation & Meaning. He joins together the nobles and men of low rank, that none may flatter themselves with the hope of escape: as if he had said, “Death will carry you away, and all that you possess, your delicacies, wealth, pleasures, and everything else in which you place your confidence.” It is therefore a confirmation of the former statement, and we ought always to attend to the particle לכן (laken,) therefore; for the people ascribed their calamities to fortune, or in some other way hardened themselves against the Lord’s chastisements. celans (see Jütting, Bibl. We simply maintain, however, that the word sheol , as generally sued, was associated in thought with shâal , to ask or demand. hell — the grave; Hebrew, {(sheol}; Greek, {(hades}; “the unseen world of spirits.” Not here, “the place of torment.” Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (Numbers 16:30). Isaiah 52:13 Commentary; Isaiah 63:1-6 In Depth Commentary - Jesus declares "I Am Mighty to Save!" And their glory.] The word sheol (an infinitive form, like pekōd ) signifies primarily the irresistible and inexorable demand made upon every earthly thing; and then secondarily, in a local sense, the place of the abode of shades, to which everything on the surface of the earth is summoned; or essentially the divinely appointed curse which demands and swallows up everything upon the earth. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. In Is 5:12 he has just described the effect of strong drink in inducing a spiritual stupor regarding God's Ways and Word. And their multitude.] Though it was shocking to behold captivity, and also famine, yet the slowness and insensibility of the people was so great that they did not give earnest heed to these tokens of God’s anger. Mot and Sheol are described as ravenous (Habakkuk 2:5; Isaiah 5:14)—yet in this passage, Mot and Sheol are themselves being swallowed. Luzzatto on this passage also explains sheol as signifying depth, and compares the talmudic hishchil = hēshil , to let down (or, according to others, to draw up - two meanings which may easily be combined in the same word, starting from its radical idea, which indicates in a general a loosening of the previous connection). At any rate, this derivation answers to the view that generally prevailed in ancient times. Discussion for Isaiah 5:14 . p. 415). Diotimus of Athens was surnamed Tunbowl, and young Cicero, Tricongius, because he could take off three bottles of wine at a draught. And her glory hath descended, and her multitude. It was this postulate of faith which lay at the foundation of the fact, that even under the Old Testament the broader and more comprehensive idea of Sheōl began to be contracted into the more limited notion of hell (see Psychol . shall descend into it; into hell, or the grave: or, "he that rejoiceth in it", that is, in the land or city; so the Targum. Hebrew. 14. No power can ever be permanently strong that is founded upon wickedness; sooner or later, it will have to come to an end. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, hades}; “the unseen world of spirits.” Not here, “the place of torment.” Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (. 85, 86). Hell; or, the grave, as this word most commonly signifies. Oh that the carousers were persuaded, as Mohammed told his followers, that in every grape there dwelt a devil! Their pomp - Noise, tumult; the bustle, and shouting, and display made in battle, or war, or victory; Isaiah 13:4; Amos 2:2; Hosea 10:14. Comfort ye, comfort ye my people.] Isaiah 5:11 Keil and Delitzsch Biblical Commentary on the Old Testament The second woe, for which the curse about to fall upon vinedressing ( Isaiah 5:10 ) prepared the way by the simple association of ideas, is directed against the debauchees, who in their carnal … The threat of punishment commences again with "therefore;" it has not yet satisfied itself, and therefore grasps deeper still. It was a place where thick darkness reigns; Job 10:21-22: ‹The land of darkness and the shadow of death; a land of darkness, as darkness itself.‘ It is described as having “valleys, or depths,” Proverbs 9:18. Keyna Welenc on Isaiah 5:14. Commentary on Isaiah 5:1-7 (Read Isaiah 5:1-7) Christ is God's beloved Son, and our beloved Saviour. Isaiah 5:14. What does this verse really mean? And their glory; their glorious ones, their nobles, as the Septuagint, Syriac, and Arabic versions; and the Targum, their princes, rulers, civil and ecclesiastical; which were the glory of the nation: and their multitude; meaning the common people; or rather their great and honourable ones, as the Septuagint, Syriac, and Arabic versions render the word; and in which sense it may be used in the preceding verse Isaiah 5:13; since not of the poor, but of the rich, the context speaks; even of such who indulged themselves in luxury and pleasure: and their pomp; the Septuagint version, "their rich ones"; such who live in pomp and splendour: but the wordF5ושאונה "et strepitus ejus", Montanus, Forerius. The care of the Lord over the church of Israel, is described by the management of a vineyard. I said a little ago, that what is here stated in the past tense refers partly to the future. As He reveals Himself above the earth, i.e., in heaven, among blessed spirits in the light of His love; so did He reveal Himself underneath the earth, viz., in Sheōl, in the darkness and fire of His wrath. ThereforeSheolhas enlargedits throatand openedits mouthwithoutmeasure;And Jerusalem's splendor,her multitude,her din[of revelry] and the jubilantwithin her, descend[into it]. (22-23) Woe to the corrupt, who place greater value on drinking than on fairness and justice. Accordingly the Prophet threatens something still more dreadful, that hell has opened his belly to swallow them all up. In order, therefore, to restrain that pride, he shows that the punishments with which they are visited are just, and that it is owing entirely to their own folly that they are miserable in every respect. And there was nothing really absurd in this, since it is quite within the power and freedom of the omnipresent God to manifest Himself wherever and however He may please. The two “therefores” in Isaiah 5:13, Isaiah 5:14, a third is now added in Isaiah 5:24: “Therefore, as the tongue of fire devours stubble, and hay sinks together in the flame, their root will become like mould, and their blossom fly up like dust; for they have despised the law of Jehovah of hosts, and scornfully rejected the proclamation of the Holy One of Israel.” (Note: The meaning “to be hollow” is not very firmly established, however; as the primary meaning of שׁעל, and the analogy sometimes adduced of hell = hollow (Hölle = Höhle ), is a deceptive one, as Hölle (hell), to which Luther always gives the more correct form Helle, does not mean a hollow, but a hidden place (or a place which renders invisible: from hëln , to conceal), Lat. Woe to … Here beginneth the gospel of the prophet Isaiah, and holds on to the end of the book. 1. It is represented also as having “gates,” Isaiah 38:10; and as being inhabited by a great multitude, some of whom sit on thrones, occupied in some respects as they were on earth; see the note at Isaiah 14:9. The Ugaritic Mot comes to a feast like the feast described in Isaiah 25:6. he that rejoiceth— the drunken reveler in Jerusalem. Isaiah 5:13 Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst. In this chapter, Yahweh calls the prophet to address the problem of false religious observance. Hades even here is almost equivalent to the New Testament gehenna . But even under the Old Testament the believer may have known, that whoever hid himself on this side the grave in Jehovah the living One, would retain his eternal germ of life even in Sheōl in the midst of the shades, and would taste the love of God even in the midst of wrath. The feminine suffixes attached to what the lower world swallows up do not refer to sheol (though this is construed more frequently, no doubt, as a feminine than as a masculine, as it is in Job 26:6), but, as expressed in the translation, to Jerusalem itself, which is also necessarily required by the last clause, “those who rejoice within it.” The withdrawal of the tone from ועלז to the penultimate (cf., C hâphētz in Psalms 18:20; Psalms 22:9) is intentionally omitted, to cause the rolling and swallowing up to be heard as it were. The Hebrew word for death is the same as the name of one of the Canaanite gods, Mot, providing a dual meaning. 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