English Standard Version
This also comes from the LORD of hosts; he is wonderful in counsel and excellent in wisdom.
King James Bible
This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.
American Standard Version
This also cometh forth from Jehovah of hosts, who is wonderful in counsel, and excellent in wisdom.
This also is come forth from the Lord God of hosts, to make his counsel wonderful, and magnify justice.
English Revised Version
This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in wisdom.
Webster's Bible Translation
This also cometh forth from the LORD of hosts, who is wonderful in counsel, and excellent in operation.
Isaiah 28:29 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The address of the prophet is here apparently closed. But an essential ingredient is still wanting to the second half, to make it correspond to the first. There is still wanting the fringe of promise coinciding with Isaiah 28:5, Isaiah 28:6. The prophet has not only to alarm the scoffers, that if possible he may pluck some of them out of the fire through fear (Judges 5:23); he has also to comfort believers, who yield themselves as disciples to him and to the word of God (Isaiah 8:16). He does this here in a very peculiar manner. He has several times assumed the tone of the mashal, more especially in chapter 26; but here the consolation is dressed up in a longer parabolical address, which sets forth in figures drawn from husbandry the disciplinary and saving wisdom of God. Isaiah here proves himself a master of the mashal. In the usual tone of a mashal song, he first of all claims the attention of his audience as a teacher of wisdom. V. 23 "Lend me your ear, and hear my voice; attend, and hear my address!" Attention is all the more needful, that the prophet leaves his hearers to interpret and apply the parable themselves. The work of a husbandman is very manifold, as he tills, sows, and plants his field. Vv. 24-26 "Does the ploughman plough continually to sow? to furrow and to harrow his land? Is it not so: when he levels the surface thereof, he scatters black poppy seed, and strews cummin, and puts in wheat in rows, and barley in the appointed piece, and spelt on its border? And He has instructed him how to act rightly: his God teaches it him." The ploughing (chârash) which opens the soil, i.e., turns it up in furrows, and the harrowing (siddēd) which breaks the clods, take place to prepare for the sowing, and therefore not interminably, but only so long as it necessary to prepare the soil to receive the seed. When the seed-furrows have been drawn in the levelled surface of the ground (shivvâh), then the sowing and planting begin; and this also takes place in various ways, according to the different kinds of fruit. Qetsach is the black poppy (nigella sativa, Arab. habbe soda, so called from its black seeds), belonging to the ranunculaceae. Kammōn was the cummin (cuminum cyminum) with larger aromatic seeds, Ar. kammūn, neither of them our common carraway (Kmmel, carum). The wheat he sows carefully in rows (sōrâh, ordo; ad ordinem, as it is translated by Jerome), i.e., he does not scatter it about carelessly, like the other two, but lays the grains carefully in the furrows, because otherwise when they sprang up they would get massed together, and choke one another. Nismân, like sōrâh, is an acc. loci: the barley is sown in a piece of the field specially marked off for it, or specially furnished with signs (sı̄mânı̄m); and kussemeth, the spelt (ζειά, also mentioned by Homer, Od. iv 604, between wheat and barley), along the edge of it, so that spelt forms the rim of the barley field. It is by a divine instinct that the husbandman acts in this manner; for God, who established agriculture at the creation (i.e., Jehovah, not Osiris), has also given men understanding. This is the meaning of v'yisserō lammishpât: and (as we may see from all this) He (his God: the subject is given afterwards in the second clause) has led him (Proverbs 31:1) to the right (this is the rendering adopted by Kimchi, whilst other commentators have been misled by Jeremiah 30:11, and last of all Malbim Luzzatto, "Cosi Dio con giustizia corregge;" he would have done better, however, to say, con moderazione).
Treasury of Scripture Knowledge
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
I have counsel and sound wisdom; I have insight; I have strength.
For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
Does one crush grain for bread? No, he does not thresh it forever; when he drives his cart wheel over it with his horses, he does not crush it.
And yet he is wise and brings disaster; he does not call back his words, but will arise against the house of the evildoers and against the helpers of those who work iniquity.
great in counsel and mighty in deed, whose eyes are open to all the ways of the children of man, rewarding each one according to his ways and according to the fruit of his deeds.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.