Isaiah 65:11
Parallel Verses
English Standard Version
But you who forsake the LORD, who forget my holy mountain, who set a table for Fortune and fill cups of mixed wine for Destiny,

King James Bible
But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.

American Standard Version
But ye that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny;

Douay-Rheims Bible
And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it,

English Revised Version
But ye that forsake the LORD, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny;

Webster's Bible Translation
But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink-offering to that number.

Isaiah 65:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

But through this obstinate and unyielding rejection of His love they have excited wrath, which, though long and patiently suppressed, now bursts forth with irresistible violence. "The people that continually provoketh me by defying me to my face, sacrificing in the gardens, and burning incense upon the tiles; who sit in the graves, and spend the night in closed places; to eat the flesh of swine, and broken pieces of abominations is in their dishes; who say, Stop! come not too near me; for I am holy to thee: they are a smoke in my nose, a fire blazing continually." אלּה (these) in Isaiah 65:5 is retrospective, summing up the subject as described in Isaiah 65:3-5, and what follows in Isaiah 65:5 contains the predicate. The heathenish practices of the exiles are here depicted, and in Isaiah 65:7 they are expressly distinguished from those of their fathers. Hence there is something so peculiar in the description, that we look in vain for parallels among those connected with the idolatry of the Israelites before the time of the captivity. There is only one point of resemblance, viz., the allusion to gardens as places of worship, which only occurs in the book of Isaiah, and in which our passage, together with Isaiah 57:5 and Isaiah 66:17, strikingly coincides with Isaiah 1:29. "Upon my face" (‛al-pânai) is equivalent to "freely and openly, without being ashamed of me, or fearing me;" cf., Job 1:11; Job 6:28; Job 21:31. "Burning incense upon the bricks" carries us to Babylonia, the true home of the cocti lateres (laterculi). The thorah only mentions lebhēnı̄m in connection with Babylonian and Egyptian buildings. The only altars that it allows are altars of earth thrown up, or of unhewn stones and wooden beams with a brazen covering. "They who sit in the graves," according to Vitringa, are they who sacrifice to the dead. He refers to the Greek and Roman inferiae and februationes, or expiations for the dead, as probably originating in the East. Sacrifices for the dead were offered, in fact, not only in India and Persia, but also in Hither Asia among the Ssabians, and therefore probably in ancient Mesopotamia and Babylonia. But were they offered in the graves themselves, as we must assume from בּקּברים (not על־קברים)? Nothing at all is known of this, and Bttcher (de inferis, 234) is correct in rendering it "among (inter) the graves," and supposing the object to be to hold intercourse there with the dead and with demons. The next point, viz., passing the night in closed places (i.e., places not accessible to every one: netsūrı̄m, custodita equals clausa, like ne‛ı̄mı̄m, amaena), may refer to the mysteries celebrated in natural caves and artificial crypts (on the mysteries of the Ssabians, see Chwolsohn, Die Ssabier u. der Ssabismus, ii. 332ff.). But the lxx and Syriac render it ἐν τοῖς σπηλαίοις κοιμῶνται δι ̓ἐνύπνια, evidently understanding it to refer to the so-called incubare, ἐγκοιμᾶσθαι; and so Jerome explains it. "In the temples of idols," he says, "where they were accustomed to lie upon the skins of the victims stretched upon the ground, to gather future events from their dreams." The expression ubhannetsūrı̄m points not so much to open temples, as to inaccessible caves or subterraneous places. G. Rawlinson (Monarchies, ii. 269) mentions the discovery of "clay idols in holes below the pavement of palaces." From the next charge, "who eat there the flesh of the swine," we may infer that the Babylonians offered swine in sacrifice, if not as a common thing, yet like the Egyptians and other heathen, and ate their flesh ("the flesh taken from the sacrifice," 2 Macc. 6:21); whereas among the later Ssabians (Harranians) the swine was not regarded as either edible or fit for sacrifice.

On the synecdochical character of the sentence כּליהם פּגּלים וּפרק, see at Isaiah 5:12, cf., Jeremiah 24:2. Knobel's explanation, "pieces" (but it is not וּפרקי) "of abominations are their vessels, i.e., those of their ἱεροσκοπία," is a needless innovation. פּגּוּל signifies a stench, putrefaction (Ezekiel 4:14, besar piggūl), then in a concrete sense anything corrupt or inedible, a thing to be abhorred according to the laws of food or the law generally (syn. פּסּוּל, פּצוּל); and when connected with פרק (chethib), which bears the same relation to מרק as crumbs or pieces (from פּרק, to crumble) to broth (from מתק, to rub off or scald off), it means a decoction, or broth made either of such kinds of flesh or such parts of the body as were forbidden by the law. The context also points to such heathen sacrifices and sacrificial meals as were altogether at variance with the Mosaic law. For the five following words proceed from the mouths of persons who fancy that they have derived a high degree of sanctity either from the mysteries, or from their participation in rites of peculiar sacredness, so that to every one who abstains from such rites, or does not enter so deeply into them as they do themselves, they call out their "odi profanum vulgus et arceo." אליך קרב, keep near to thyself, i.e., stay where you are, like the Arabic idhab ileika, go away to thyself, for take thyself off. על־תּגּשׁ־בּי (according to some MSS with mercha tifchah), do not push against me (equivalent to גּשׁ־הלאה or גּשׁה־לך, get away, make room; Genesis 19:9; Isaiah 49:20), for qedashtikhâ, I am holy to thee, i.e., unapproachable. The verbal suffix is used for the dative, as in Isaiah 44:21 (Ges. 121, 4), for it never occurred to any of the Jewish expositors (all of whom give sanctus prae te as a gloss) that the kal qâdash was used in a transitive sense, like châzaq in Jeremiah 20:7, as Luther, Calvin, and even Hitzig suppose. Nor is the exclamation the well-meant warning against the communication of a burdensome qedusshâh, which had to be removed by washing before a man could proceed to the duties of every-day life (such, for example, as the qedusshâh of the man who had touched the flesh of a sin-offering, or bee sprinkled with the blood of a sin-offering; Leviticus 6:20, cf., Ezekiel 44:19; Ezekiel 46:20). It is rather a proud demand to respect the sacro-sanctus, and not to draw down the chastisement of the gods by the want of reverential awe. After this elaborate picture, the men who are so degenerate receive their fitting predicate. They are fuel for the wrath of God, which manifests itself, as it were, in smoking breath. This does not now need for the first time to seize upon them; but they are already in the midst of the fire of wrath, and are burning there in inextinguishable flame.

Isaiah 65:11 Parallel Commentaries

Treasury of Scripture Knowledge

they that

Isaiah 1:28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.

Deuteronomy 29:25 Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers...

1 Chronicles 28:9 And you, Solomon my son, know you the God of your father, and serve him with a perfect heart and with a willing mind...

Jeremiah 17:13 O LORD, the hope of Israel, all that forsake you shall be ashamed, and they that depart from me shall be written in the earth...

my holy

Isaiah 65:25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat...

Isaiah 2:2 And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains...

Isaiah 11:9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD...

Isaiah 56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer...

Isaiah 57:13 When you cry, let your companies deliver you; but the wind shall carry them all away; vanity shall take them...

Psalm 132:13 For the LORD has chosen Zion; he has desired it for his habitation.

Hebrews 12:22 But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Revelation 21:2,3 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband...

prepare

Isaiah 57:5-10 Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks...

Deuteronomy 32:17 They sacrificed to devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.

Jeremiah 2:28 But where are your gods that you have made you? let them arise, if they can save you in the time of your trouble...

Ezekiel 23:41,42 And sat on a stately bed, and a table prepared before it, whereupon you have set my incense and my oil...

1 Corinthians 10:20,21 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God...

troop. or, Gad. number, or, Meni

Cross References
1 Corinthians 10:21
You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.

Deuteronomy 29:24
all the nations will say, 'Why has the LORD done thus to this land? What caused the heat of this great anger?'

Deuteronomy 29:25
Then people will say, 'It is because they abandoned the covenant of the LORD, the God of their fathers, which he made with them when he brought them out of the land of Egypt,

Psalm 137:5
If I forget you, O Jerusalem, let my right hand forget its skill!

Isaiah 1:4
Ah, sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the LORD, they have despised the Holy One of Israel, they are utterly estranged.

Isaiah 1:28
But rebels and sinners shall be broken together, and those who forsake the LORD shall be consumed.

Isaiah 2:2
It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,

Jump to Previous
Array Bowls Care Chance Cups Destiny Drink Drink-Offering Fate Fill Forget Forgetting Forsake Forsaking Fortune Full Furnish Gad Holy Measure Mingled Mixed Mixture Mountain Offer Offering Offerings Prepare Ready Setting Spread Table Troop Wine
Jump to Next
Array Bowls Care Chance Cups Destiny Drink Drink-Offering Fate Fill Forget Forgetting Forsake Forsaking Fortune Full Furnish Gad Holy Measure Mingled Mixed Mixture Mountain Offer Offering Offerings Prepare Ready Setting Spread Table Troop Wine
Links
Isaiah 65:11 NIV
Isaiah 65:11 NLT
Isaiah 65:11 ESV
Isaiah 65:11 NASB
Isaiah 65:11 KJV

Isaiah 65:11 Bible Apps
Isaiah 65:11 Biblia Paralela
Isaiah 65:11 Chinese Bible
Isaiah 65:11 French Bible
Isaiah 65:11 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Isaiah 65:10
Top of Page
Top of Page