Isaiah 52:5
Parallel Verses
English Standard Version
Now therefore what have I here,” declares the LORD, “seeing that my people are taken away for nothing? Their rulers wail,” declares the LORD, “and continually all the day my name is despised.

King James Bible
Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.

American Standard Version
Now therefore, what do I here, saith Jehovah, seeing that my people is taken away for nought? they that rule over them do howl, saith Jehovah, and my name continually all the day is blasphemed.

Douay-Rheims Bible
And now what have I here, saith the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, saith the Lord, and my name is continually blasphemed all the day long.

English Revised Version
Now therefore, what do I here, saith the LORD, seeing that my people is taken away for nought? they that rule over them do howl, saith the LORD, and my name continually all the day is blasphemed.

Webster's Bible Translation
Now therefore, what have I here, saith the LORD, that my people is taken away for naught? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.

Isaiah 52:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Just as we found above, that the exclamation "awake" (‛ūrı̄), which the church addresses to the arm of Jehovah, grew out of the preceding great promises; so here there grows out of the same another "awake" (hith‛ōrerı̄), which the prophet addresses to Jerusalem in the name of his God, and the reason for which is given in the form of new promises. "Wake thyself up, wake thyself up, stand up, O Jerusalem, thou that hast drunk out of the hand of Jehovah the goblet of His fury: the goblet cup of reeling hast thou drunk, sipped out. There was none who guided her of all the children that she had brought forth; and none who took her by the hand of all the children that she had brought up. There were two things that happened to thee; who should console thee? Devastation, and ruin, and famine, and the sword: how should I comfort thee? Thy children were benighted, lay at the corners of all the streets like a snared antelope: as those who were full of the fury of Jehovah, the rebuke of thy God. Therefore hearken to this, O wretched and drunken, but not with wine: Thus saith thy Lord, Jehovah, and thy God that defendeth His people, Behold, I take out of thine hand the goblet of reeling, the goblet cup of my fury: thou shalt not continue to drink it any more. And I put it into the hand of thy tormentors; who said to thy soul, Bow down, that we may go over; and thou madest thy back like the ground, and like a public way for those who go over it." In Isaiah 51:17, Jerusalem is regarded as a woman lying on the ground in the sleep of faintness and stupefaction. She has been obliged to drink, for her punishment, the goblet filled with the fury of the wrath of God, the goblet which throws those who drink it into unconscious reeling; and this goblet, which is called qubba‛ath kōs (κύπελλον ποτηιρίου, a genitive construction, though appositional in sense), for the purpose of giving greater prominence to its swelling sides, she has not only had to drink, but to drain quite clean (cf., Psalm 75:9, and more especially Ezekiel 23:32-34). Observe the plaintive falling of the tone in shâthı̄th mâtsı̄th. In this state of unconscious stupefaction was Jerusalem lying, without any help on the part of her children; there was not one who came to guide the stupefied one, or took her by the hand to lift her up. The consciousness of the punishment that their sins had deserved, and the greatness of the sufferings that the punishment had brought, pressed so heavily upon all the members of the congregation, that not one of them showed the requisite cheerfulness and strength to rise up on her behalf, so as to make her fate at any rate tolerable to her, and ward off the worst calamities. What elegiac music we have here in the deep cadences: mikkol-bânı̄m yâlâdâh, mikkol-bânı̄m giddēlâh! So terrible was her calamity, that no one ventured to break the silence of the terror, or give expression to their sympathy. Even the prophet, humanly speaking, is obliged to exclaim, "How (mı̄, literally as who, as in Amos 7:2, Amos 7:5) should I comfort thee!" He knew of no equal or greater calamity, to which he could point Jerusalem, according to the principle which experience confirms, solamen miseris socios habuisse malorum. This is the real explanation, according to Lamentations 2:13, though we must not therefore take mı̄ as an accusative equals bemı̄, as Hitzig does. The whole of the group is in the tone of the Lamentations of Jeremiah. There were two kinds of things (i.e., two kinds of evils: mishpâchōth, as in Jeremiah 15:3) that had happened to her (קרא equals קרה, with which it is used interchangeably even in the Pentateuch) - namely, the devastation and ruin of their city and their land, famine and the sword to her children, their inhabitants.

In Isaiah 51:20 this is depicted with special reference to the famine. Her children were veiled (‛ullaph, deliquium pati, lit., obvelari), and lay in a state of unconsciousness like corpses at the corner of every street, where this horrible spectacle presented itself on every hand. They lay ketho' mikhmâr (rendered strangely and with very bad taste in the lxx, viz., like a half-cooked turnip; but given correctly by Jerome, sicut oryx, as in the lxx at Deuteronomy 14:5, illaqueatus), i.e., like a netted antelope (see at Job 39:9), i.e., one that has been taken in a hunter's net and lies there exhausted, after having almost strangled itself by ineffectual attempts to release itself. The appositional וגו המלאים, which refers to בניך, gives as a quippe qui the reason for all this suffering. It is the punishment decreed by God, which has pierced their very heart, and got them completely in its power. This clause assigning the reason, shows that the expression "thy children" (bânayikh) is not to be taken here in the same manner as in Lamentations 2:11-12; Lamentations 4:3-4, viz., as referring to children in distinction from adults; the subject is a general one, as in Isaiah 5:25. With lâkhē̄n (therefore, Isaiah 51:21) the address turns from the picture of sufferings to the promise, in the view of which the cry was uttered, in Isaiah 51:17, to awake and arise. Therefore, viz., because she had endured the full measure of God's wrath, she is to hear what His mercy, that has now begun to move, purposes to do. The connecting form shekhurath stands here, according to Ges. 116, 1, notwithstanding the (epexegetical) Vav which comes between. We may see from Isaiah 29:9 how thoroughly this "drunk, but not with wine," is in Isaiah's own style (from this distinction between a higher and lower sphere of related facts, compare Isaiah 47:14; Isaiah 48:10). The intensive plural 'ădōnı̄m is only applied to human lords in other places in the book of Isaiah; but in this passage, in which Jerusalem is described as a woman, it is used once of Jehovah. Yârı̄bh ‛ammō is an attributive clause, signifying "who conducts the cause of His people," i.e., their advocate or defender. He takes the goblet of reeling and wrath, which Jerusalem has emptied, for ever out of her hand, and forces it newly filled upon her tormentors. There is no ground whatever for reading מוניך (from ינה, to throw down, related to יון, whence comes יון, a precipitate or sediment) in the place of מוגי (pret. hi. of יגה, (laborare, dolere), that favourite word of the Lamentations of Jeremiah (Lamentations 1:5, Lamentations 1:12; Lamentations 3:32, cf., Isaiah 1:4), the tone of which we recognise here throughout, as Lowth, Ewald, and Umbreit propose after the Targum ליך מונן דהוו. The words attributed to the enemies, shechı̄ vena‛ăbhorâh (from shâchâh, the kal of which only occurs here), are to be understood figuratively, as in Psalm 129:3. Jerusalem has been obliged to let her children be degraded into the defenceless objects of despotic tyranny and caprice, both at home in their own conquered country, and abroad in exile. But the relation is reversed now. Jerusalem is delivered, after having been punished, and the instruments of her punishment are given up to the punishment which their pride deserved.

Isaiah 52:5 Parallel Commentaries

Treasury of Scripture Knowledge

what

Isaiah 22:16 What have you here? and whom have you here, that you have hewed you out a sepulcher here, as he that hews him out a sepulcher on high...

Judges 18:3 When they were by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said to him...

people

Isaiah 52:3 For thus said the LORD, You have sold yourselves for nothing; and you shall be redeemed without money.

Psalm 44:12 You sell your people for nothing, and do not increase your wealth by their price.

make

Isaiah 47:6 I was wroth with my people, I have polluted my inheritance, and given them into your hand: you did show them no mercy...

Isaiah 51:20,23 Your sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD...

Exodus 1:13-16 And the Egyptians made the children of Israel to serve with rigor...

Exodus 2:23,24 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage...

Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which are in Egypt...

Psalm 137:1,2 By the rivers of Babylon, there we sat down, yes, we wept, when we remembered Zion...

Jeremiah 50:17 Israel is a scattered sheep; the lions have driven him away: first the king of Assyria has devoured him...

Lamentations 1:21 They have heard that I sigh: there is none to comfort me: all my enemies have heard of my trouble; they are glad that you have done it...

Lamentations 2:3 He has cut off in his fierce anger all the horn of Israel: he has drawn back his right hand from before the enemy...

Lamentations 5:13-15 They took the young men to grind, and the children fell under the wood...

Zephaniah 1:10 And it shall come to pass in that day, said the LORD, that there shall be the noise of a cry from the fish gate...

my name

Isaiah 37:6,28 And Isaiah said to them, Thus shall you say to your master, Thus said the LORD, Be not afraid of the words that you have heard...

Psalm 44:16 For the voice of him that reproaches and blasphemes; by reason of the enemy and avenger.

Psalm 74:10,18,22,23 O God, how long shall the adversary reproach? shall the enemy blaspheme your name for ever...

Ezekiel 20:9,14 But I worked for my name's sake, that it should not be polluted before the heathen, among whom they were...

Ezekiel 36:20-23 And when they entered to the heathen, where they went, they profaned my holy name, when they said to them...

Romans 2:24 For the name of God is blasphemed among the Gentiles through you, as it is written.

Cross References
Romans 2:24
For, as it is written, "The name of God is blasphemed among the Gentiles because of you."

2 Samuel 12:14
Nevertheless, because by this deed you have utterly scorned the LORD, the child who is born to you shall die."

Ezekiel 36:20
But when they came to the nations, wherever they came, they profaned my holy name, in that people said of them, 'These are the people of the LORD, and yet they had to go out of his land.'

Ezekiel 36:23
And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the LORD, declares the Lord GOD, when through you I vindicate my holiness before their eyes.

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