Isaiah 9:19
Parallel Verses
English Standard Version
Through the wrath of the LORD of hosts the land is scorched, and the people are like fuel for the fire; no one spares another.

King James Bible
Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.

American Standard Version
Through the wrath of Jehovah of hosts is the land burnt up; and the people are as the fuel of fire: no man spareth his brother.

Douay-Rheims Bible
By the wrath of the Lord of hosts the land is troubled, and the people shall be as fuel for the fire: no man shall spare his brother.

English Revised Version
Through the wrath of the LORD of hosts is the land burnt up: the people also are as the fuel of fire; no man spareth his brother.

Webster's Bible Translation
Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother.

Isaiah 9:19 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Strophe 2. "But the people turneth not unto Him that smiteth it, and they seek not Jehovah of hosts. Therefore Jehovah rooteth out of Israel head and tail, palm-branch and rush, in one day. Elders and highly distinguished men, this is the head; and prophets, lying teachers, this is the tail. The leaders of this people have become leaders astray, and their followers swallowed up. Therefore the Lord will not rejoice in their young men, and will have no compassion on their orphans and widows: for all together are profligate and evil-doers, and every mouth speaketh blasphemy. With all this His anger is not turned away, and His hand is stretched out still." As the first stage of the judgments has been followed by no true conversion to Jehovah the almighty judge, there comes a second. עד שׁוּב (to turn unto) denotes a thorough conversion, not stopping half-way. "The smiter of it" (hammaccēhu), or "he who smiteth it," it Jehovah (compare, on the other hand, Isaiah 10:20, where Asshur is intended). The article and suffix are used together, as in Isaiah 24:2; Proverbs 16:4 (vid., Ges. 110, 2; Caspari, Arab. Gram. 472). But there was coming now a great day of punishment (in the view of the prophet, it was already past), such as Israel experienced more than once in the Assyrian oppressions, and Judah in the Chaldean, when head and tail, or, according to another proverbial expression, palm-branch and rush, would be rooted out. We might suppose that the persons referred to were the high and low; but Isaiah 9:15 makes a different application of the first double figure, by giving it a different turn from its popular sense (compare the Arabic er-ru 'ūs w-aledhnâb equals lofty and low, in Dietrich, Abhandlung, p. 209). The opinion which has very widely prevailed since the time of Koppe, that this v. is a gloss, is no doubt a very natural one (see Hitzig, Begriff der Kritik; Ewald, Propheten, i. 57). But Isaiah's custom of supplying his own gloss is opposed to such a view; also Isaiah's composition in Isaiah 3:3 and Isaiah 30:20, and the relation in which this v. stands to Isaiah 9:16; and lastly, the singular character of the gloss itself, which is one of the strongest proofs that it contains the prophet's exposition of his own words. The chiefs of the nation were the head of the national body; and behind, like a wagging dog's tail, sat the false prophets with their flatteries of the people, loving, as Persius says, blando caudam jactare popello. The prophet drops the figure of Cippâh, the palm-branch which forms the crown of the palm, and which derives its name from the fact that it resembles the palm of the hand (instar palmae manus), and agmōn, the rush which grows in the marsh.

(Note: The noun agam is used in the Old Testament as well as in the Talmud to signify both a marshy place (see Baba mesi'a 36b, and more especially Aboda zara 38a, where giloi agmah signifies the laying bare of the marshy soil by the burning up of the reeds), and also the marsh grass (Sabbath 11a, "if all the agmim were kalams, i.e., writing reeds, or pens;" and Kiddsin 62b, where agam signifies a talk of marsh-grass or reed, a rush or bulrush, and is explained, with a reference to Isaiah 58:5, as signifying a tender, weak stalk). The noun agmon, on the other hand, signifies only the stalk of the marsh-grass, or the marsh-grass itself; and in this sense it is not found in the Talmud (see Comm on Job, at Isaiah 41:10-13). The verbal meaning upon which these names are founded is evident from the Arabic mâ āgim (magūm), "bad water" (see at Isaiah 19:10). There is no connection between this and maugil, literally a depression of the soil, in which water lodges for a long time, and which is only dried up in summer weather.)

The allusion here is to the rulers of the nation and the dregs of the people. The basest extremity were the demagogues in the shape of prophets. For it had come to this, as Isaiah 9:16 affirms, that those who promised to lead by a straight road led astray, and those who suffered themselves to be led by them were as good as already swallowed up by hell (cf., Isaiah 5:14; Isaiah 3:12). Therefore the Sovereign Ruler would not rejoice over the young men of this nation; that is to say, He would suffer them to be smitten by their enemies, without going with them to battle, and would refuse His customary compassion even towards widows and orphans, for they were all thoroughly corrupt on every side. The alienation, obliquity, and dishonesty of their heart, are indicated by the word Chânēph (from Chânaph, which has in itself the indifferent radical idea of inclination; so that in Arabic, Chanı̄f, as a synonym of ‛âdil,

(Note: This is the way in which it should be written in Comm on Job, at Isaiah 13:16; ‛adala has also the indifferent meaning of return or decision.)

has the very opposite meaning of decision in favour of what is right); the badness of their actions by מרע (in half pause for מרע

(Note: Nevertheless this reading is also met with, and according to Masora finalis, p. 52, Colossians 8, this is the correct reading (as in Proverbs 17:4, where it is doubtful whether the meaning is a friend or a malevolent person). The question is not an unimportant one, as we may see from Olshausen, 258, p. 581.)

equals מרע, maleficus); the vicious infatuation of their words by nebâlâh. This they are, and this they continue; and consequently the wrathful hand of God is stretched out over them for the infliction of fresh strokes.

Isaiah 9:19 Parallel Commentaries

Treasury of Scripture Knowledge

is the land

Isaiah 5:30 And in that day they shall roar against them like the roaring of the sea: and if one look to the land, behold darkness and sorrow...

Isaiah 8:22 And they shall look to the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.

Isaiah 24:11,12 There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone...

Isaiah 60:2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise on you...

Jeremiah 13:16 Give glory to the LORD your God, before he cause darkness, and before your feet stumble on the dark mountains, and...

Joel 2:2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread on the mountains...

Amos 5:18 Woe to you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.

Matthew 27:45 Now from the sixth hour there was darkness over all the land to the ninth hour.

Acts 2:20 The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come:

fuel. Heb. meat

Isaiah 9:5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.

no man

Isaiah 13:18 Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb...

Ezekiel 9:5 And to the others he said in my hearing, Go you after him through the city, and smite: let not your eye spare, neither have you pity:

Micah 7:2,6 The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood...

2 Peter 2:4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness...

Cross References
Isaiah 1:31
And the strong shall become tinder, and his work a spark, and both of them shall burn together, with none to quench them.

Isaiah 3:5
And the people will oppress one another, every one his fellow and every one his neighbor; the youth will be insolent to the elder, and the despised to the honorable.

Isaiah 4:4
when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning.

Isaiah 5:24
Therefore, as the tongue of fire devours the stubble, and as dry grass sinks down in the flame, so their root will be as rottenness, and their blossom go up like dust; for they have rejected the law of the LORD of hosts, and have despised the word of the Holy One of Israel.

Isaiah 10:6
Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets.

Isaiah 13:9
Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it.

Isaiah 13:13
Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger.

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