SEV Biblia, Chapter 1:3 El buey conoce a su dueño, y el asno el pesebre de sus señores; Israel no conoce, mi pueblo no tiene entendimiento.
Clarke's Bible Commentary - Isaiah 1:3 Verse 3. The ox knoweth] An amplification of the gross insensibility of the disobedient Jews, by comparing them with the most heavy and stupid of all animals, yet not so insensible as they. Bochart has well illustrated the comparison, and shown the peculiar force of it. "He sets them lower than the beasts, and even than the most stupid of all beasts, for there is scarcely any more so than the ox and the ass. Yet these acknowledge their master; they know the manger of their lord; by whom they are fed, not for their own, but for his good; neither are they looked upon as children, but as beasts of burden; neither are they advanced to honours, but oppressed with great and daily labours. While the Israelites, chosen by the mere favour of God, adopted as sons, promoted to the highest dignity, yet acknowledged not their Lord and their God; but despised his commandments, though in the highest degree equitable and just." Hieroz.
i., Colossians 409.
Jeremiah's comparison to the same purpose is equally elegant, but has not so much spirit and severity as this of Isaiah.
"Even the stork in the heavens knoweth her season; And the turtle, and the swallow, and the crane, observe the time of their coming: But my people doth not know the judgment of JEHOVAH. Jer. viii. 7.
Hosea has given a very elegant turn to the same image, in the way of metaphor or allegory:- "I drew them with human cords, with the bands of love: And I was to them as he that lifteth up the yoke upon their cheek; And I laid down their fodder before them." Hos. xi. 4.
Salomo ben Melech thus explains the middle part of the verse, which is somewhat obscure: "I was to them at their desire as they that have compassion on a heifer, lest she be overworked in ploughing; and that lift up the yoke from off her neck, and rest it upon her cheek that she may not still draw, but rest from her labour an hour or two in the day." But Israel] The Septuagint, Syriac, Aquila, Theodotion, and Vulgate, read laryw veyisrael, BUT Israel, adding the conjunction, which being rendered as an adversative, sets the opposition in a stronger light.
Doth not know] The same ancient versions agree in adding ME, which very properly answers, and indeed is almost necessarily required to answer, the words possessor and lord preceding. israhl de ME ouk egnw; Sept. "Israel autem ME non cognovit," Vulg. israhl de MOU oukegnw; Aquil., Theod. The testimony of so scrupulous an interpreter as Aquila is of great weight in this case. And both his and Theodotion's rendering is such as shows plainly that they did not add the word MOU to help out the sense, for it only embarrasses it. It also clearly determines what was the original reading in the old copies from which they translated.
It could not be qnedq yedani, which most obviously answers to the version of the Septuagint and Vulgate, for it does not accord with that of Aquila and Theodotion. The version of these latter interpreters, however injudicious, clearly ascertains both the phrase, and the order of the words of the original Hebrew; it was [dy al ytwa lary veyisrael othi lo yada. The word ytwa othi has been lost out of the text. The very same phrase is used by Jeremiah, chap. iv. 22, w[dy al ytwa ym[ ammi othi lo yadau. And the order of the words must have been as above represented; for they have joined lary yisrael, with ytwa othi, as in regimine; they could not have taken it in this sense, Israel MEUS non cognovit, had either this phrase or the order of the words been different. I have endeavoured to set this matter in a clear light, as it is the first example of a whole word lost out of the text, of which the reader will find many other plain examples in the course of these notes. But Rosenmuller contends that this is unnecessary, as the pasage may be translated, "Israel knows nothing: my people have no understanding." The Septuagint, Syriac, and Vulgate, read ym[w veammi, "and my people;" and so likewise sixteen MSS. of Kennicott, and fourteen of De Rossi.
Matthew Henry Commentary The corruptions prevailing among the Jews. (Is. 1:1-9) Severe censures (Is. 1:10-15) Exhortations to repentance. (Is. 1:16-20) The state of Judah is lamented; with gracious promises of the gospel times. (Is 1:21-31)
Is. 1:1-9 Isaiah signifies, "The salvation of the Lord;" a very suitable name for this prophet, who prophesies so much of Jesus the Saviour, and his salvation. God's professing people did not know of consider that they owed their lives and comforts to God's fatherly car and kindness. How many are very careless in the affairs of their souls Not considering what we do know in religion, does us as much harm, a ignorance of what we should know. The wickedness was universal. Here in a comparison taken from a sick and diseased body. The distempe threatens to be mortal. From the sole of the foot even to the head from the meanest peasant to the greatest peer, there is no soundness no good principle, no religion, for that is the health of the soul Nothing but guilt and corruption; the sad effects of Adam's fall. Thi passage declares the total depravity of human nature. While sin remain unrepented, nothing is done toward healing these wounds, and preventin fatal effects. Jerusalem was exposed and unprotected, like the huts of sheds built up to guard ripening fruits. These are still to be seen in the East, where fruits form a large part of the summer food of the people. But the Lord had a small remnant of pious servants a Jerusalem. It is of the Lord's mercies that we are not consumed. The evil nature is in every one of us; only Jesus and his sanctifyin Spirit can restore us to spiritual health.
Is. 1:10-15 Judea was desolate, and their cities burned. This awakene them to bring sacrifices and offerings, as if they would bribe God to remove the punishment, and give them leave to go on in their sin. Man who will readily part with their sacrifices, will not be persuaded to part with their sins. They relied on the mere form as a servic deserving a reward. The most costly devotions of wicked people, withou thorough reformation of heart and life, cannot be acceptable to God. He not only did not accept them, but he abhorred them. All this shows tha sin is very hateful to God. If we allow ourselves in secret sin, or forbidden indulgences; if we reject the salvation of Christ, our very prayers will become abomination.
Is. 1:16-20 Not only feel sorrow for the sin committed, but break of the practice. We must be doing, not stand idle. We must be doing the good the Lord our God requires. It is plain that the sacrifices of the law could not atone, even for outward national crimes. But, blessed be God, there is a Fountain opened, in which sinners of every age and ran may be cleansed. Though our sins have been as scarlet and crimson, deep dye, a double dye, first in the wool of original corruption, an afterwards in the many threads of actual transgression; though we have often dipped into sin, by many backslidings; yet pardoning mercy wil take out the stain, Ps. 51:7. They should have all the happiness an comfort they could desire. Life and death, good and evil, are se before us. O Lord, incline all of us to live to thy glory.
Is. 1:21-31 Neither holy cities nor royal ones are faithful to their trust, if religion does not dwell in them. Dross may shine like silver and the wine that is mixed with water may still have the colour of wine. Those have a great deal to answer for, who do not help the oppressed, but oppress them. Men may do much by outward restraints; but only God works effectually by the influences of his Spirit, as a Spiri of Judgment. Sin is the worst captivity, the worst slavery. The redemption of the spiritual Zion, by the righteousness and death of Christ, and by his powerful grace, most fully accord with what is her meant. Utter ruin is threatened. The Jews should become as a tree when blasted by heat; as a garden without water, which in those ho countries would soon be burned up. Thus shall they be that trust in idols, or in an arm of flesh. Even the strong man shall be as tow; no only soon broken, and pulled to pieces, but easily catching fire. When the sinner has made himself as tow and stubble, and God makes himsel as a consuming fire, what can prevent the utter ruin of the sinner __________________________________________________________________
Original Hebrew ידע 3045 שׁור 7794 קנהו 7069 וחמור 2543 אבוס 18 בעליו 1167 ישׂראל 3478 לא 3808 ידע 3045 עמי 5971 לא 3808 התבונן׃ 995