Глава 27

1–9. The death of world powers and the joyful rise of Zion. 10–13. The death of a world city and the joyful return of Israel home. Isaiah 27:1–9. The powerful world powers, depicted by the prophet as huge monsters, will be struck by the judgment of God, and on that day Israel will sing a song in which they acknowledge that the Lord has always treated his chosen people much more mercifully than the pagan nations. Moreover, if these hostile forces again want to harm Israel, then God will destroy them completely, unless they humbly enter into an alliance with Him. And in the future, Israel expects complete prosperity - this cannot be doubted based on God’s previous relationship with Israel. Isa.27:1. On that day the Lord will smite with His heavy sword, and great and strong, Leviathan the straight running serpent, and Leviathan the crooked serpent, and He will kill the sea monster. The enemies of Israel in the Holy Scriptures are often depicted as monsters (cf. Ps.67:31; Ps.73:13; Dan.7:3 et seq.; Rev.12:3; Rev.13:1). The Kingdom of God is depicted in human features (Dan.7:13), and the world's power, cruel, heartless, is depicted in the image of an animal or beast. “Leviathan” (properly associated) is the name of a crocodile (Job.40; Job.41), but here, in Isaiah, it undoubtedly means a large serpent, as can be seen from the definitions given to both leviathans (straight and curving serpent), which are inappropriate for the concept of a crocodile. The serpent running straight is the Tigris River, which flowed straight like an arrow (its very name - hadiglath - meant arrow among the Assyrians), and the Assyrian state located near it. “Bending serpent” is r. Euphrates, extremely replete with turns and bends and therefore giving the illusion of a curving serpent. Here the prophet, of course, has the kingdom of Babylon, whose main city Babylon stood on the Euphrates. “The sea monster” (in Hebrew, tonnin) is undoubtedly Egypt, which is often called that way in Isaiah and other Holy Books. (Isa.51:9; Ps.73, etc.). Isa.27:2. On that day sing about it - about the beloved vineyard: Here is the theme of the next song and an invitation to sing this song. “On that day” - that is, when the enemy powers will be defeated. “About the beloved,” i.e. about the pleasant, the beautiful. "Vineyard". Here, obviously, the people of Israel are of course (cf. Is. 5:1). Isa.27:3. I, the Lord, his guardian, will give him drink at every moment; I will guard it night and day so that no one breaks into it. Isa.27:4. There is no anger in Me. But if anyone were to oppose me with thistles and thorns in it, I would go to war against it and burn it out completely. Isa.27:5. Will he resort to My protection and make peace with Me? then let him make peace with Me. "I, the Lord, am his keeper." By putting these words into the mouths of the people of Israel, the Lord thereby instills in the people special confidence in the love of God. “So that no one breaks in” - according to the translation of Duhm᾿ and Condamin᾿ a: “so that its leaves do not fall.” "There is no anger in Me." This does not mean that the Lord is not angry at all (the wrath of God is mentioned more than 300 times in the Holy Scriptures), but only points to a future time when God will no longer be angry with His people. "Thistles and Thorns". Here the prophet denotes everything that can hinder the development of the people of Israel - both the external enemies of Israel and the internal shortcomings of the people themselves, even individual bad representatives of this people. “I’ll burn him out completely.” The Synodal Translation (Russian) clearly refers to the burning of the entire vineyard. 31 “Will he resort to My protection?” However, even in relation to such people in Israel, God will be merciful if they repent (in verses 4 and 5 the singular number: it (I will burn) and will resort must be replaced by the plural: they (thorns) and will resort). Isa.27:6. In the days to come Jacob will take root, Israel will bear fruit and flourish; and the world will be filled with fruits. “Jacob... and... Israel” are often used by the prophet to designate the entire Jewish people (2, 3, 5, 6, etc. chapters), and partly mean only the northern, ten-tribe kingdom (Is. 9:8). Here, apparently, these words are used in the first meaning. Isa.27:7. Did He smite him as He smote those who smote him? Did he kill him in the same way as those who killed him were killed? Isa.27:8. You punished him with measure when you rejected him; He threw it out with His strong breath, as if on the day of the east wind. To justify the idea just expressed in verse 6 about the preservation of the people of Israel in that era when all other powers will be destroyed, the prophet refers to the fact that in previous times God, even punishing Israel, did not punish it as much as the pagans hostile to Israel (cf. Is. 10 et seq.). “Measure” - in the Hebrew text the word used here is seah, meaning the third part of an ephah (a measure of bulk solids). The Prophet wants to say by this that the Lord sent relatively minor punishments to the Jews. “Threw out”, i.e. expelled from Palestine. The prophet also has in mind the already completed transfer of the subjects of the kingdom of Israel to Assyria and the future transfer of the Jews to Babylonian captivity. "Blow". This expression indicates the gentleness with which God punished his people. He acts against the Jews not with blows, but only with a breath, albeit a very strong one, similar to the mighty breath of the eastern wind blowing in Palestine (Job.27:21; Hos.13:15). Isa.27:9. And through this the iniquity of Jacob will be atoned for; and the fruit of this will be the removal of sin from him, when he turns all the stones of the altars into pieces of lime, and the oak groves and the idols of the sun will no longer stand. "Through This". The powerful blow of the wind not only crushes everything in its path, but at the same time cleanses the air of the country from all harmful miasmas. Likewise, the punishment of God that fell upon the people of Israel (captivity) should have had a beneficial effect on the moral state of the people, removing from them the elements of stubbornness and disobedience to the law of the Lord. As a result, sin or guilt will be removed from Israel. “When he turns all the stones of the altars into pieces of lime.” The fruits of Israel's sanctification will be concentrated in the fulfillment of the first commandment of the Law of Moses, which prohibits idolatry. Israel will make all the stones of its altars to idols completely unfit for use as material for new altars to idols. In Palestine the stone is mostly of a calcareous consistency and can therefore be turned into lime. Isa.27:10. For the fortified city will be desolate, the dwellings will be abandoned and abandoned like a desert. There the calf will graze, and there it will rest and eat its branches. Isa.27:11. When its branches wither, they will be broken off; the women will come and burn them. Since this is a foolish people, their Creator will not have mercy on them, and their Creator will not have mercy on them. Before the spiritual gaze of the prophet, the outlines of world power again emerge, which has its center in the great world city. He depicts this city as deserted and withered like a tree. Meanwhile, Israel will return to Jerusalem again from captivity and will dwell here peacefully. "Fortified City". The Prophet here does not mean one city, but generally fortified cities mentioned in the first verse of the 27th, as the heads of world powers (cf. Is. 24:10-12; Is. 25: 2; Is. 26: 5). "The people are reckless". This is what the prophet calls the pagans because they did not take care to develop for themselves a more or less correct worldview (cf. Rom. 1:28). Isa.27:12. But it will happen in that day: the Lord will shake everything from the great river to the brook of Egypt, and you, the sons of Israel, will be gathered one to another; Isa.27:13. And it will happen on that day that a great trumpet will sound, and those who were lost in the land of Assyria and exiled in the land of Egypt will come and worship the Lord on the holy mountain in Jerusalem. In contrast to the sad picture that the pagan world powers will present, the life of the Israeli people will be the happiest. "In that day" see Isaiah 2:11. "The Lord will shake everything". This word will shake may indicate the great shock that will be produced by the judgment of the Lord throughout the entire space over which the captive Israelites were scattered. You can also see here a simple reference to collecting fruits from olive trees, which were shaken, shaken off the trees, or knocked down with a stick (Deut. 24:20). In any case, the result of this shock will be that the Israelites will be gathered together like fruits in one basket or like ears of corn in sheaves. “The great river” is the Euphrates, as an emblem of the northern countries, where most of the Israelis were taken into captivity. “Stream of Egypt” - here, in correspondence with the Euphrates, it seems better to mean not Rhinocorura, which delimits Palestine from the Sinai Peninsula (Gen. 15:18), but the real Egyptian river, the Nile, as a symbol of the southern country of captivity. The “Great Trumpet” is again a symbol. The prophet here points to the decision of God's will, by virtue of which the Jews had to return from captivity (1 Ezra 1:1). However, there is no doubt that, concluding his apocalyptic section, the prophet had in mind here the return of all redeemed humanity to the heavenly house of the Father of all people and the heavenly Jerusalem (Rev. 21:2). This section, the chapters of which are similar to each other in form and content, represents a type of apocalypse. As for the historical reason that caused the appearance of this section, based on some features of the prophecy, designating the writer as a resident of Judea, referring to his own, Jewish, interests and relationships (Is. 24:2; Is. 25: 10–12; Is. 25: 1–10), we can conclude that the prophet wrote his apocalyptic speeches on the occasion of the fall of Samaria, which was already approaching, when, in his words, it was thrown into the earth like a crown (Isa.28:3). The authenticity of this section is proven by the similarity of the terms and expressions found in it with other sections, undoubtedly belonging to the prophet Isaiah (cf. Is.25:9, 10-12 and Is.27:9-10 et seq. Is.27:16, 17 and also: Is.24 and Is.23:9; Is.24 and Is.13:2; Is.24:1, 37, 26; Is.25:4–5 and Is.4:5–6; Is.27:2, 5, etc.). No traces of the post-captivity origin of this department can be seen. Dividing this section into stanzas seems difficult. To achieve this, Condamin had to make some rearrangements in the placement of verses. These are the stanzas he divides the entire poem into. Stanza 1 – Chapter 24, 1–6 – (3, 3, 2) Stanza 2 – Chapter 24, 7–13 – (3, 3, 2) Stanza 3 – Chapter 24, 14–18(a) – (3, 3) Stanza 1 – Chapter 24, 18(b)-20 – (2, 2) Stanza 2 – Chapter 24, 21–23 – (2, 2) Stanza 3 – Chapter 25, 6–8 – (2, 2, 2) Stanza 1 – Chapter 25, 9–12 – (2, 2, 3) Stanza 2 – Chapter 26, 1–6 – (3, 2, 2) Stanza 1 – Chapter 25, 1–3 – (2, 3) Stanza 2 – Chapter 25, 1–5 – (2, 3) Stanza 3 – Chapter 26, 7–13 – (2, 2, 2; 1, 1, 1) Stanza 1 – Chapter 26, 14–18 – (2, 3) Stanza 2 – Chapter 26, 19–21 – (2, 3) Stanza 1 – Chapter 27, 2–5 – (3, 2) Stanza 2 – Chapter 27, 6–9 – (3, 2) Stanza 3 – Chapter 27, 10–11 – (1, 1, 1, 1) The Slavic translation also clearly speaks of burning out the entire vineyard - “for the sake of this enmity, it was torn away and... And when it was burned, those living in it would cry out: Let us make peace for him, let us make peace.” Note ed. You might be interested in: