English Standard Version
My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places.
King James Bible
And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;
American Standard Version
And my people shall abide in a peaceable habitation, and in safe dwellings, and in quiet resting-places.
And my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest.
English Revised Version
And my people shall abide in a peaceable habitation, and in sure dwellings, and in quiet resting places.
Webster's Bible Translation
And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places;
Isaiah 32:18 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
This short address, although rounded off well, is something more than a fragment complete in itself, like the short parabolic piece in Isaiah 28:23-29, which commences in a similar manner. It is the last part of the fourth woe, just as that was the last part of the first. It is a side piece to the threatening prophecy of the time of Uzziah-Jotham (Isaiah 3:16.), and chastises the frivolous self-security of the women of Jerusalem, just as the former chastises their vain and luxurious love of finery. The prophet has now uttered many a woe upon Jerusalem, which is bringing itself to the verge of destruction; but notwithstanding the fact that women are by nature more delicate, and more easily affected and alarmed, than men, he has made no impression upon the women of Jerusalem, to whom he now foretells a terrible undeceiving of their carnal ease, whilst he holds out before them the ease secured by God, which can only be realized on the ruins of the former.
The first part of the address proclaims the annihilation of their false ease. "Ye contented women, rise up, hear my voice; ye confident daughters, hearken to my speech! Days to the year: then will ye tremble, confident ones! for it is all over with the vintage, the fruit harvest comes to nought. Tremble, contented ones! Quake, ye confident ones! Strip, make yourselves bare, and gird your loins with sackcloth! They smite upon their breasts for the pleasant fields, for the fruitful vine. On the land of my people there come up weeds, briers; yea, upon all joyous houses of the rejoicing city. For the palace is made solitary; the crowd of the city is left desolate; the ofel and watch-tower serve as caves for ever, for the delight of wild asses, for the tending of flocks." The summons is the same as in Genesis 4:23 and Jeremiah 9:19 (comp. Isaiah 28:23); the attributes the same as in Amos 6:1 (cf., Isaiah 4:1, where Isaiah apostrophizes the women of Samaria). שׁאנן, lively, of good cheer; and בּטח, trusting, namely to nothing. They are to rise up (qōmnâh), because the word of God must be heard standing (Judges 3:20). The definition of the time "days for a year" (yâmı̄m ‛al-shânâh) appears to indicate the length of time that the desolation would last, as the word tirgaznâh is without any Vav apod. (cf., Isaiah 65:24; Job 1:16-18); but Isaiah 29:1 shows us differently, and the Vav is omitted, just as it is, for example, in Daniel 4:28. Shânâh is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yâmı̄m), the trembling would begin, and there would be neither grapes nor fruit to gather. Hence the spring harvest of corn is supposed to be over when the devastation begins. ימים is an acc. temporis; it stands here (as in Isaiah 27:6, for example; vid., Ewald, 293, 1) to indicate the starting point, not the period of duration. The milel-forms פּשׁטה, ערה, חגרה ,ערה , are explained by Ewald, Drechsler, and Luzzatto, as plur. fem. imper. with the Nun of the termination nâh dropped - an elision that is certainly never heard of. Others regard it as inf. with He femin. (Credner, Joel, p. 151); but קטלה for the infinitive קטלה is unexampled; and equally unexampled would be the inf. with He indicating the summons, as suggested by Bttcher, "to the shaking!" "to the stripping!" They are sing. masc. imper., such as occur elsewhere apart from the pause, e.g., מלוכה (for which the keri has מלכה) in Judges 9:8; and the singular in the place of the plural is the strongest form of command. The masculine instead of the feminine appears already in הרדוּ, which is used in the place of חרדנה. The prophet then proceeds in the singular number, comprehending the women as a mass, and using the most massive expression. The He introduced into the summons required that the feminine forms, רגזי, etc., should be given up. ערה, from ערר, to be naked, to strip one's self. חגרה absolute, as in Joel 1:13 (cf., Isaiah 3:24), signifies to gird one's self with sackcloth (saq). We meet with the same remarkable enall. generis in Isaiah 32:12. Men have no breasts (shâdaim), and yet the masculine sōphedı̄m is employed, inasmuch as the prophet had the whole nation in his mind, throughout which there would be such a plangere ubera on account of the utter destruction of the hopeful harvest of corn and wine. Shâdaim (breasts) and שׂדי (construct to sâdōth) have the same common ring as ubera and ubertas frugum. In Isaiah 32:13 ta‛ăleh points back to qōts shâmı̄r, which is condensed into one neuter idea. The ki in Isaiah 32:13 has the sense of the Latin imo (Ewald, 330, b). The genitive connection of עלּיזה קריה with משׂושׂ בּתּי (joy-houses of the jubilant city) is the same as in Isaiah 28:1. The whole is grammatically strange, just as in the Psalms the language becomes all the more complicated, disjointed, and difficult, the greater the wrath and indignation of the poet. Hence the short shrill sentences in Isaiah 32:14 : palace given up (cf., Isaiah 13:22); city bustle forsaken (i.e., the city generally so full of bustle, Isaiah 22:2). The use of בּעד is the same as in Proverbs 6:26; Job 2:4. ‛Ofel, i.e., the south-eastern fortified slope of the temple mountain, and the bachan (i.e., the watch-tower, possibly the flock-tower which is mentioned in Micah 4:8 along with ‛ofel), would be pro speluncis, i.e., would be considered and serve as such. And in the very place where the women of Jerusalem had once led their life of gaiety, wild asses would now have their delight, and flocks their pasture (on the wild asses, perâ'ı̄m, that fine animal of the woodless steppe, see at Job 24:5; Job 39:5-8). Thus would Jerusalem, with its strongest, proudest places, be laid in ruins, and that in a single year, or ever less than a year.
Treasury of Scripture Knowledge
He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.
In that day the root of Jesse, who shall stand as a signal for the peoples--of him shall the nations inquire, and his resting place shall be glorious.
When the LORD has given you rest from your pain and turmoil and the hard service with which you were made to serve,
You keep him in perfect peace whose mind is stayed on you, because he trusts in you.
O LORD, you will ordain peace for us, for you have indeed done for us all our works.
to whom he has said, "This is rest; give rest to the weary; and this is repose"; yet they would not hear.
For thus said the Lord GOD, the Holy One of Israel, "In returning and rest you shall be saved; in quietness and in trust shall be your strength." But you were unwilling,
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