Isaiah 5:15
Parallel Verses
English Standard Version
Man is humbled, and each one is brought low, and the eyes of the haughty are brought low.

King James Bible
And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

American Standard Version
And the mean man is bowed down, and the great man is humbled, and the eyes of the lofty are humbled:

Douay-Rheims Bible
And man shall be brought down, and man shall be humbled, and the eyes of the lofty shall be brought low.

English Revised Version
And the mean man is bowed down, and the great man is humbled, and the eyes of the lofty are humbled:

Webster's Bible Translation
And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be abased.

Isaiah 5:15 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

And the denunciation of punishment is made by him in very similar terms to those which we find here in Isaiah 5:9, Isaiah 5:10 : "Into mine ears Jehovah of hosts: Of a truth many houses shall become a wilderness, great and beautiful ones deserted. For ten yokes of vineyard will yield one pailful, and a quarter of seed-corn will produce a bushel." We may see from Isaiah 22:14 in what sense the prophet wrote the substantive clause, "Into mine ears," or more literally, "In mine ears is Jehovah Zebaoth," viz., He is here revealing Himself to me. In the pointing, בּאזני is written with tiphchah as a pausal form, to indicate to the reader that the boldness of the expression is to be softened down by the assumption of an ellipsis. In Hebrew, "to say into the ears" did not mean to "speak softly and secretly," as Genesis 23:10, Genesis 23:16; Job 33:8, and other passages, clearly show; but to speak in a distinct and intelligible manner, which precludes the possibility of any misunderstanding. The prophet, indeed, had not Jehovah standing locally beside him; nevertheless, he had Him objectively over against his own personality, and was well able to distinguish very clearly the thoughts and words of his own personality, from the words of Jehovah which arose audibly within him. These words informed him what would be the fate of the rich and insatiable landowners. "Of a truth:" אם־לא (if not) introduces an oath of an affirmative character (the complete formula is Chai ani 'im-lo', "as I live if not"), just as 'im (if) alone introduces a negative oath (e.g., Numbers 14:23). The force of the expression 'im-lo' extends not only to rabbim, as the false accentuation with gershayim (double-geresh) would make it appear, but to the whole of the following sentence, as it is correctly accentuated with rebia in the Venetian (1521) and other early editions. A universal desolation would ensue: rabbim (many) does not mean less than all; but the houses (bâttim, as the word should be pronounced, notwithstanding Ewald's objection to Khler's remarks on Zechariah 14:2; cf., Job 2:1-13 :31) constituted altogether a very large number (compare the use of the word "many" in Isaiah 2:3; Matthew 20:28, etc.). מאין is a double, and therefore an absolute, negation (so that there is not, no inhabitant, i.e., not any inhabitant at all). Isaiah 5:10, which commences, with Ci, explains how such a desolation of the houses would be brought about: failure of crops produces famine, and this is followed by depopulation. "Ten zimdē (with dagesh lene, Ewald) of vineyard" are either ten pieces of the size that a man could plough in one day with a yoke of oxen, or possibly ten portions of yoke-like espaliers of vines, i.e., of vines trained on cross laths (the vina jugata of Varro), which is the explanation adopted by Biesenthal. But if we compare 1 Samuel 14:14, the former is to be preferred, although the links are wanting which would enable us to prove that the early Israelites had one and the same system of land measure as the Romans;

(Note: On the jugerum, see Hultsch, Griechische und rmische Metrologie, 1862. The Greek plethron, which was smaller by two and a half, corresponded to some extent to this; also the Homeric tetraguon, which cannot be more precisely defined (according to Eustathius, it was a piece of land which a skilful labourer could plough in one day). According to Herod. ii. 168, in the Egyptian square-measure an a'roura was equal to 150 cubits square. The Palestinian, according to the tables of Julian the Ashkalonite, was the plethron. "The plethron," he says, "was ten perches, or fifteen fathoms, or thirty paces, sixty cubits, ninety feet" (for the entire text, see L. F. V. Fennersberg's Untersuchungen ber alte Langen-, Feld-, und Wegemaase, 1859). Fennersberg's conclusion is, that the tzemed was a plethron, equal in length to ten perches of nine feet each. But the meaning of the word tzemed is of more importance in helping to determine the measure referred to, than the tables of long measure of the architect of Ashkalon, which have been preserved in the imperial collection of laws of Constantine Harmenopulos, and which probably belong to a much later period.)

nevertheless Arab. fddân (in Hauran) is precisely similar, and this word signifies primarily a yoke of oxen, and then a yoke (jugerum) regarded as a measure of land. Ten days' work would only yield a single bath. This liquid measure, which was first introduced in the time of the kings, corresponded to the ephah in dry measure (Ezekiel 45:11). According to Josephus (Ant. viii. 2, 9), it was equal to seventy-two Roman sextarii, i.e., a little more than thirty-three Berlin quarts; but in the time of Isaiah it was probably smaller. The homer, a dry measure, generally called a Cor after the time of the kings, was equal to ten Attic medimnoi;

(Note: Or rather 7 1/2 Attic medimnoi equals 10 Attic metretoi equals 45 Roman modia (see Bckh, Metrologische Untersuchungen, p. 259).)

a medimnos being (according to Josephus, Ant. xv 9, 2) about 15-16ths of a Berlin bushel, and therefore a little more than fifteen pecks. Even if this quantity of corn should be sown, they would not reap more than an ephah.The harvest, therefore, would only yield the tenth part of the sowing, since an ephah was the tenth part of a homer, or three seahs, the usual minimum for one baking (vid., Matthew 13:33). It is, of course, impossible to give the relative measure exactly in our translation.

Isaiah 5:15 Parallel Commentaries

Treasury of Scripture Knowledge

the mean

Isaiah 2:9,11,17 And the mean man bows down, and the great man humbles himself: therefore forgive them not...

Isaiah 9:14-17 Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day...

Isaiah 24:2-4 And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid...

Psalm 62:9 Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance...

Jeremiah 5:4,5,9 Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD, nor the judgment of their God...

James 1:9-11 Let the brother of low degree rejoice in that he is exalted...

Revelation 6:15,16 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every slave...

the eyes

Isaiah 10:12 Why it shall come to pass, that when the Lord has performed his whole work on mount Zion and on Jerusalem...

Isaiah 13:11 And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogance of the proud to cease...

Isaiah 37:23,29 Whom have you reproached and blasphemed? and against whom have you exalted your voice, and lifted up your eyes on high...

Exodus 9:17 As yet exalt you yourself against my people, that you will not let them go?

Daniel 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment...

1 Peter 5:5 Likewise, you younger, submit yourselves to the elder. Yes, all of you be subject one to another, and be clothed with humility...

Cross References
2 Samuel 22:28
You save a humble people, but your eyes are on the haughty to bring them down.

Psalm 131:1
O LORD, my heart is not lifted up; my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me.

Proverbs 30:13
There are those--how lofty are their eyes, how high their eyelids lift!

Isaiah 2:9
So man is humbled, and each one is brought low-- do not forgive them!

Isaiah 2:11
The haughty looks of man shall be brought low, and the lofty pride of men shall be humbled, and the LORD alone will be exalted in that day.

Isaiah 10:33
Behold, the Lord GOD of hosts will lop the boughs with terrifying power; the great in height will be hewn down, and the lofty will be brought low.

Isaiah 37:23
"'Whom have you mocked and reviled? Against whom have you raised your voice and lifted your eyes to the heights? Against the Holy One of Israel!

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