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  • PARALLEL BIBLE - Isaiah 27:4


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    King James Bible - Isaiah 27:4

    Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together.

    World English Bible

    Wrath is not in me, but if I should find briers and thorns, I would do battle! I would march on them and I would burn them together.

    Douay-Rheims - Isaiah 27:4

    There is no indignation in m: who shall make me a thorn and a brier in battle: shall march against it, shall I set it on
    fire together?

    Webster's Bible Translation

    Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together.

    Original Hebrew

    חמה
    2534 אין 369 לי  מי 4310  יתנני 5414 שׁמיר 8068 שׁית 7898 במלחמה 4421 אפשׂעה 6585 בה  אציתנה 6702  יחד׃ 3162

    Treasury of Scriptural Knowledge

    VERSE (4) -
    Isa 12:1; 26:20,21; 54:6-10 Ps 85:3; 103:9 Eze 16:63 Na 1:3-7

    SEV Biblia, Chapter 27:4

    No hay en mí enojo. ¿Quién pondrá contra mí en batalla espinas y cardos? Yo los hollaré, los quemaré juntamente.

    Clarke's Bible Commentary - Isaiah 27:4

    Verse 4. Fury is not in me "I have no
    wall"] For hmj chemah, anger, the Septuagint and Syriac read hmwj chomah, wall. An ancient MS. has hmyj cheimah. For hb bad, in her, two MSS. read µb bam, in them, plural. The vineyard wishes for a wall and a fence of thorns-human strength and protection, (as the Jews were too apt to apply to their powerful neighbours for assistance, and to trust to the shadow of Egypt:) JEHOVAH replies, that this would not avail her, nor defend her against his wrath. He counsels her, therefore, to betake herself to his protection. On which she entreats him to make peace with her.

    From the above note it appears that the bishop reads, hmwj chomah, wall, for hmj chemah, anger or fury, in accordance with the Syriac and Septuagint. The letter w vau makes the only difference, which letter is frequently absent from many words where its place is supplied by the point . cholem: it might have been so here formerly; and in process of time both vau and cholem might have been lost. The Syriac supports the learned bishop's criticism, as the word shora is there used; which word in the plural is found, Heb. xi. x20: "By faith the walls of Jericho. " The bishop thinks the Septuagint is on his side: to me, it seems neither for nor against the criticism. The words in the Vatican copy are egw poliv ocura, I am a fortified city; which the Arabic follows: but instead of ocura, the Codex Alexandrinus has iscura, I am a STRONG city.

    The word hmwj chomah, wall, is not found in any MS. in the collections of Kennicott and De Rossi, nor in any of my own MSS.

    However, one of Dr. Kennicott's MSS. has hmyj cheimah; but probably that which now appears to be a y yod was formerly a w vau, and now partially obliterated.

    This song receives much light from being collated with that in chap. v.; and perhaps the bishop's criticism will find its best support from such a collation. In ver. 5 of that chapter, God threatens to take away the wall of his vineyard: this was done; and here the vineyard complains, I have no wall, and wishes for any kind of defense rather than be thus naked. This is the only natural support of the above criticism.

    "About Tripoli there are abundance of vineyards and gardens, inclosed, for the most part, with hedges, which chiefly consist of the rhamnus, paliurus, oxyacantha, "&c. Rawolf, p. 21, 22. A fence of thorns is esteemed equal to a wall for strength, being commonly represented as impenetrable. See Micah vii. 4; Hosea ii. 6.

    Who would set the briers and thorns against me "O that I had a fence of the thorn and brier"] Seven MSS., (two ancient,) and one edition, with the Syriac, Vulgate, and Aquila, read tyw veshayith, with the conjunction w vau prefixed: Who would set the briers and thorns. ty rym ynnty ym mi yitteneni shamir shayith, Who shall give me the brier and thorn, i.e., for a defense: but hear Kimchi: "Who (the vineyard) hath given me (Jehovah) the brier and the thorn instead of good grapes."


    Matthew Henry Commentary
    God's care over his people. (Is. 27:1-5) A promise of their recall to Divine favour. (Is. 27:6-13)

    Is. 27:1-5 The Lord Jesus with his strong sword, the virtue of his death, and the preaching of his gospel, does and will destroy him tha had the power of death, that is, the devil, that old serpent. The worl is a fruitless, worthless wilderness; but the church is a vineyard, place that has great care taken of it, and from which precious fruit are gathered. God will keep it in the night of affliction an persecution, and in the day of peace and prosperity, the temptations of which are not less dangerous. God also takes care of the fruitfulnes of this vineyard. We need the continual waterings of Divine grace; i these be at any time withdrawn, we wither, and come to nothing. Thoug God sometimes contends with his people, yet he graciously waits to be reconciled unto them. It is true, when he finds briers and thorn instead of vines, and they are set in array against him, he will trea them down and burn them. Here is a summary of the doctrine of the gospel, with which the church is to be watered every moment. Ever sinc sin first entered, there has been, on God's part, a righteous quarrel but, on man's part, most unrighteous. Here is a gracious invitatio given. Pardoning mercy is called the power of our Lord; let us tak hold on that. Christ crucified is the power of God. Let us by livel faith take hold on his strength who is a strength to the needy believing there is no other name by which we can be saved, as a ma that is sinking catches hold of a bough, or cord, or plank, that is in his reach. This is the only way, and it is a sure way, to be saved. God is willing to be reconciled to us.

    Is. 27:6-13 In the days of the gospel, the latter days, the gospe church shall be more firmly fixed than the Jewish church, and shal spread further. May our souls be continually watered and kept, that we may abound in the fruits of the Spirit, in all goodness, righteousness and truth. The Jews yet are kept a separate and a numerous people; the have not been rooted out as those who slew them. The condition of tha nation, through so many ages, forms a certain proof of the Divin origin of the Scriptures; and the Jews live amongst us, a continue warning against sin. But though winds are ever so rough, ever so high God can say to them, Peace, be still. And though God will afflict his people, yet he will make their afflictions to work for the good of their souls. According to this promise, since the captivity in Babylon no people have shown such hatred to idols and idolatry as the Jews. An to all God's people, the design of affliction is to part between the and sin. The affliction has done us good, when we keep at a distanc from the occasions of sin, and use care that we may not be tempted to it. Jerusalem had been defended by grace and the Divine protection; but when God withdrew, she was left like a wilderness. This has awfull come to pass. And this is a figure of the deplorable state of the vineyard, the church, when it brought forth wild grapes. Sinner flatter themselves they shall not be dealt with severely, because God is merciful, and is their Maker. We see how weak those pleas will be Verses 12,13, seem to predict the restoration of the Jews after the Babylonish captivity, and their recovery from their present dispersion This is further applicable to the preaching of the gospel, by whic sinners are gathered into the grace of God; the gospel proclaims the acceptable year of the Lord. Those gathered by the sounding of the gospel trumpet, are brought in to worship God, and added to the church and the last trumpet will gather the saints together __________________________________________________________________


    Original Hebrew

    חמה 2534 אין 369 לי  מי 4310  יתנני 5414 שׁמיר 8068 שׁית 7898 במלחמה 4421 אפשׂעה 6585 בה  אציתנה 6702  יחד׃ 3162


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