Isaiah 22:13
Parallel Verses
New American Standard Bible
Instead, there is gaiety and gladness, Killing of cattle and slaughtering of sheep, Eating of meat and drinking of wine: "Let us eat and drink, for tomorrow we may die."

King James Bible
And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die.

Darby Bible Translation
and behold joy and rejoicing, slaying oxen, and killing sheep, eating flesh, and drinking wine: Let us eat and drink, for to-morrow we die.

World English Bible
and behold, joy and gladness, killing cattle and killing sheep, eating flesh and drinking wine: "Let us eat and drink, for tomorrow we will die."

Young's Literal Translation
And lo, joy and gladness, slaying of oxen, And slaughtering of sheep, Eating of flesh, and drinking of wine, Eat and drink, for to-morrow we die.

Isaiah 22:13 Parallel
Commentary
Barnes' Notes on the Bible

And behold ... - When they ought to give themselves to fasting and prayer, they gave themselves up to revelry and riot.

Let us eat and drink - Saying, Let us eat and drink. That is, it is inevitable that we must soon die. The army of the Assyrian is approaching, and the city cannot stand against him. It is in vain to make a defense, and in vain to call upon God. Since we "must" soon die, we may as well enjoy life while it lasts. This is always the language of the epicure; and it seems to be the language of no small part of the world. Probably if the "real" feelings of the great mass of worldly people were expressed, they could not be better expressed than in this passage of Isaiah: 'We must soon die at all events. We cannot avoid that, for it is the common lot of all. And since we have been sent into a dying world; since we had no agency in being placed here; since it is impossible to prevent this doom, we may as well "enjoy" life while it lasts, and give ourselves to pleasure, dissipation, and revelry.

While we can, we will take our comfort, and when death comes we will submit to it, simply because we cannot avoid it.' Thus, while God calls people to repentance and seriousness; and while he would urge them, by the consideration that, this life is short, to prepare for a better life; and while he designs that the nearness of death should lead them to think solemnly of it, they abuse all His mercies, endeavor to thwart all His arrangements, and live and die like the brutes. This passage is quoted by Paul in his argument on the subject of the resurrection in 1 Corinthians 15:32. Sentiments remarkably similar to this occur in the writings of the Greek and Roman poets. Among the Egyptians, the fact that life is short was urged as one argument for promoting soberness and temperance, and in order to produce this effect, it was customary at their feasts to have introduced, at some part of the entertainment, a wooden image of Osiris in the form of a human mummy standing erect, or lying on a bier, and to show it to each of the guests, warning him of his mortality, and of the transitory nature of human pleasures.

He was reminded that one day he would be like that; and was told that people 'ought to love one another, and to avoid those evils which tend to make them consider life too long, when in reality it is too short, and while enjoying the blessings of this life, to bear in mind that life was precarious, and that death would soon close all their comforts.' (See Wilkinson's "Ancient Egyptians," vol. ii. pp. 409-411.) With the Greeks and Romans, however, as well as the Jews in the time of Isaiah, the fact of the shortness of life was used to produce just the contrary effect - to prompt them to dissipation and licentiousness. The fact of the temporary pilgrimage of man served as an inducement to enjoy the pleasures of life while they lasted, since death was supposed to close the scene, and no prospect was held out of happiness in a future state. This sentiment was expressed in their songs at their entertainments to urge themselves on to greater indulgence in wine and in pleasure. Thus, in Anacreon, Ode 4:

Εις εαυτον

Ο δ ̓ Ερως χιτωνα δησας

Υπερ αυχενος παπυρῳ

Μεθυ μοι διηκονειτὀ

Τροχος αρματος γαροια

Βιοτος τρεχει κυλισθεις

Ολιγη δε κεισομεσθα

Κονις, οστεων λυθεντων

Τι σε δει λιθον μυριζειν;

Τι δε γῃ χεειν ματαια;

continued...

Isaiah 22:13 Parallel Commentaries

Library
Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Third Withdrawal from Herod's Territory.
Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a
J. W. McGarvey—The Four-Fold Gospel

Cross References
Luke 17:26
"And just as it happened in the days of Noah, so it will be also in the days of the Son of Man:

1 Corinthians 15:32
If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE.

Isaiah 5:11
Woe to those who rise early in the morning that they may pursue strong drink, Who stay up late in the evening that wine may inflame them!

Isaiah 5:22
Woe to those who are heroes in drinking wine And valiant men in mixing strong drink,

Isaiah 26:10
Though the wicked is shown favor, He does not learn righteousness; He deals unjustly in the land of uprightness, And does not perceive the majesty of the LORD.

Isaiah 28:7
And these also reel with wine and stagger from strong drink: The priest and the prophet reel with strong drink, They are confused by wine, they stagger from strong drink; They reel while having visions, They totter when rendering judgment.

Isaiah 28:8
For all the tables are full of filthy vomit, without a single clean place.

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