English Standard Version
And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down.
King James Bible
And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:
American Standard Version
And now I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the wall thereof, and it shall be trodden down:
And now I will shew you what I will do to my vineyard. I will take away the hedge thereof, and it shall be wasted: I will break down the wall thereof, and it shall be trodden down.
English Revised Version
And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the fence thereof, and it shall be trodden down:
Webster's Bible Translation
And now come; I will tell you what I will do to my vineyard: I will take away its hedge, and it shall be eaten up; and break down the wall of it, and it shall be trodden down:
Isaiah 5:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"And Jehovah creates over every spot of Mount Zion, and over its festal assemblies, a cloud by day, and smoke, and the shining of flaming fire by night: for over all the glory comes a canopy." Just as Jehovah guided and shielded Israel in the days of the redemption from Egypt in a smoke-cloud by day and a fire-cloud by night, which either moved in front like a pillar, or floated above them as a roof (Numbers 14:14, etc.), the perpetuation of His presence at Sinai (Exodus 19:9, Exodus 19:16.); so would Jehovah in like manner shield the Israel of the final redemption, which would no longer need the pillar of cloud since its wanderings would be over, but only the cloudy covering; and such a covering Jehovah would create, as the praet. consec. וּברא) ("and He creates") distinctly affirms. The verb bârâh always denotes a divine and miraculous production, having its commencement in time; for even the natural is also supernatural in its first institution by God. In the case before us, however, the reference is to a fresh manifestation of His gracious presence, exalted above the present course of nature. This manifestation would consist by day in "a cloud," and as the hendiadys "cloud and smoke" (i.e., cloud in form and smoke in substance) distinctly affirms, a smoke-cloud, not a watery cloud, like those which ordinarily cover the sky; and by night in a fiery splendour, not merely a lingering fiery splendour like that of the evening sky, but, as the words clearly indicate, a flaming brightness (lehâbâh ), and therefore real and living fire. The purpose of the cloud would not only be to overshadow, but also to serve as a wall of defence against opposing influences;
(Note: The cloud derived its name, ‛ânân, not from the idea of covering, but from that of coming to meet one. The clouds come towards the man who gazes at them, inserting themselves between him and the sky, and thus forcing themselves upon his notice instead of the sky; hence the visible outer side of the vault of heaven is also called ‛anan (plur. ‛anân), just as the same word is used to denote the outermost portion of the branches or foliage of a tree which is the first to strike the eye (in contradistinction to the inner portions, which are not so easily seen, seven if visible at all).)
and the fire would not only give light, but by flaming and flashing would ward off hostile powers. But, above all, the cloud and fire were intended as signs of the nearness of God, and His satisfaction. In the most glorious times of the temple a smoke-cloud of this kind filled the Holy of holies; and there was only one occasion - namely, at the dedication of Solomon's temple - on which it filled the whole building (1 Kings 8:10); but now the cloud, the smoke of which, moreover, would be turned at night into flaming fire, would extend over every spot (mâcōn, a more poetical word for mâkōm) of Mount Zion, and over the festal assemblies thereon. The whole mountain would thus become a Holy of holies. It would be holy not only as being the dwelling-place of Jehovah, but as the gathering-place of a community of saints. "Her assemblies" (mikrâehâ) points back to Zion, and is a plural written defectively (at least in our editions),
(Note: Such codices and ancient editions as Soncino (1488), Brescia (1494), and many others, have the word with the yod of the plural.)
- as, for example, in Jeremiah 19:8. There is no necessity to take this noun in the sense of "meeting halls" (a meaning which it never has anywhere else), as Gesenius, Ewald, Hitzig, and others have done, since it may also signify "the meetings," though not in an abstract, but in a concrete sense (ecclesiae).
(Note: It is doubtful whether the form מפעל (מפעל) is ever strictly a nomen actionis kal (Ges. 84, 14). Its meaning seems rather to be always concrete, even in Arabic, where menâm signifies a sleeping-place, sleeping-time, or a dream, but never sleep, or sleeping (like inse, Heb. shenâh, or naum, Heb. nūm).)
The explanatory clause, "for over all the glory (comes) a canopy," admits of several interpretations. Dr. Shegg and others take it in the general sense: "for defence and covering are coming for all that is glorious." Now, even if this thought were not so jejune as it is, the word Chuppâh would not be the word used to denote covering for the sake of protection; it signifies rather covering for the sake of beautifying and honouring that which is covered. Chuppâh is the name still given by the Jews to the wedding canopy, i.e., a canopy supported on four poles and carried by four boys, under which the bride and bridegroom receive the nuptial blessing - a meaning which is apparently more appropriate, even in Psalm 19:6 and Joel 2:16, than the ordinary explanation thalamus to torus. Such a canopy would float above Mount Zion in the form of a cloud of smoke and blaze of fire. (There is no necessity to take Chuppâh as a third pers. pual, since תּהיה, which follows immediately afterwards in Isaiah 4:6, may easily be supplied in thought.) The only question is whether Col Câbōd signifies "every kind of glory," or according to Psalm 39:6; Psalm 45:14, "pure glory" (Hofmann, Stud. u. Krit. 1847, pp. 936-38). The thought that Jerusalem would now be "all glory," as its inhabitants were all holiness, and therefore that this shield would be spread out over pure glory, is one that thoroughly commends itself. but we nevertheless prefer the former, as more in accordance with the substantive clause. The glory which Zion would now possess would be exposed to no further injury: Jehovah would acknowledge it by signs of His gracious presence; for henceforth there would be nothing glorious in Zion, over which there would not be a canopy spread in the manner described, shading and yet enlightening, hiding, defending, and adorning it.
Treasury of Scripture Knowledge
I will take
trodden down. Heb. for a treading
They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.
but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months.
Why then have you broken down its walls, so that all who pass along the way pluck its fruit?
You have breached all his walls; you have laid his strongholds in ruins.
and behold, it was all overgrown with thorns; the ground was covered with nettles, and its stone wall was broken down.
Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets.
Then your covenant with death will be annulled, and your agreement with Sheol will not stand; when the overwhelming scourge passes through, you will be beaten down by it.
Jump to PreviousBeasts Break Broken Burned Cause Circle Consumed Consumption Destroyed Devoured Eaten Fence Foot Ground Hedge Remove Round Thereof Thorns Trampled Treading-Place Trodden Turn Vine-Garden Vineyard Wall
Jump to NextBeasts Break Broken Burned Cause Circle Consumed Consumption Destroyed Devoured Eaten Fence Foot Ground Hedge Remove Round Thereof Thorns Trampled Treading-Place Trodden Turn Vine-Garden Vineyard Wall
LinksIsaiah 5:5 NIV
Isaiah 5:5 NLT
Isaiah 5:5 ESV
Isaiah 5:5 NASB
Isaiah 5:5 KJV
Isaiah 5:5 Bible Apps
Isaiah 5:5 Biblia Paralela
Isaiah 5:5 Chinese Bible
Isaiah 5:5 French Bible
Isaiah 5:5 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.