the Week of Proper 8 / Ordinary 13
Click here to join the effort!
Read the Bible
THE MESSAGE
Isaiah 27:4
Bible Study Resources
Dictionaries:
- FaussetEncyclopedias:
- InternationalParallel Translations
I am not angry.If only there were thorns and briers for me to battle,I would trample themand burn them to the ground.
Wrath is not in me: would that the briers and thorns were against me in battle! I would march on them, I would burn them together.
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.
I have no wrath. Would that I had thorns and briers to battle! I would march against them, I would burn them up together.
"I have no wrath. Should someone give Me briars and thorns in battle, Then I would step on them, I would burn them completely.
I am not angry. If anyone builds a wall of thornbushes in war, I will march to it and burn it.
"I have no wrath. Should anyone give Me briars and thorns in battle, I would step on them, I would set them all on fire.
Wrath is not in me: would that the briers and thorns were against me in battle! I would march on them, I would burn them together.
Anger is not in mee: who would set the briers & the thornes against me in battel? I would go through them, I would burne them together.
I have no wrath.Who would ever give Me briars and thorns in the battle?I would step on them, I would burn them completely.
I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground.
I am no longer angry. But if it produces thorns, I will go to war against it and burn it to the ground.
I have no anger in me. If it gives me briars and thorns, then, as in war, I will trample it down and burn it up at once;
Fury is not in me. Oh that I had briars [and] thorns in battle against me! I would march against them, I would burn them together.
I am not angry. But if there is war and someone builds a wall of thornbushes, then I will march to it and burn it.
You have no hedge; who then did set in you the briers and the thorns? I will blow at the vineyard from near and will burn it together.
I am no longer angry with the vineyard. If there were thorns and briers to fight against, I would burn them up completely.
I have no wrath. Whatever gives me thorns and briers, I will step forth against in battle. I will set it on fire altogether.
Fury is not in Me. Who will give Me briers and thorns in the battle? I will step through it; I would burn it at once.
Who will compell me, that I greatly forgettinge all faithfulnesse, shulde burne it vp at once wt thornes & bushes?
Wrath is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together.
My passion is over: if the thorns were fighting against me, I would make an attack on them, and they would be burned up together.
Fury is not in Me; would that I were as the briers and thorns in flame! I would with one step burn it altogether.
Furie is not in mee: who would set the briars and thornes against me in battell? I would goe through them, I would burne them together.
There is no displeasure in me, els when the vineyarde bringeth me foorth bryers and thornes I woulde go thorowe it by warre, and burne it vp together.
There is no woman that has not taken hold of it; who will set me to watch stubble in the field? because of this enemy I have set her aside; therefore on this account the Lord has done all that he appointed.
Fury is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together.
nyyt and dai Y kepe it, indignacioun is not to me. Who schal yyue me a thorn and brere? In batel Y schal go on it, Y schal brenne it togidere.
Wrath is not in me: Oh that the briers and thorns were against me in battle! I would march on them, I would burn them together.
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.
I am not angry. I wish I could confront some thorns and briers! Then I would march against them for battle; I would set them all on fire,
Fury is not in Me. Who would set briers and thorns Against Me in battle? I would go through them, I would burn them together.
My anger will be gone. If I find briers and thorns growing, I will attack them; I will burn them up—
I am not angry. If someone were to give Me thistles and thorns in battle, I would step on them. I would burn them together.
I have no wrath. If it gives me thorns and briers, I will march to battle against it. I will burn it up.
Fury, have I none, - Oh that there were delivered to me briars and thorns, in battle! I would march in among them I would set fire to them one and all.
There is no indignation in me: who shall make me a thorn and a brier in battle: shall I march against it, shall, I set it on fire together?
I have no wrath. Would that I had thorns and briers to battle! I would set out against them, I would burn them up together.
Fury is not in Me; Who giveth Me a brier -- a thorn in battle? I step into it, I burn it at once.
"I have no wrath. Should someone give Me briars and thorns in battle, Then I would step on them, I would burn them completely.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Fury: Isaiah 12:1, Isaiah 26:20, Isaiah 26:21, Isaiah 54:6-10, Psalms 85:3, Psalms 103:9, Ezekiel 16:63, Nahum 1:3-7, 2 Peter 2:9
who would: Isaiah 9:18, Isaiah 10:17, 2 Samuel 23:6, Malachi 4:3, Matthew 3:12, Hebrews 6:8
go through: or, march against
Reciprocal: Leviticus 26:28 - in fury Deuteronomy 9:3 - a consuming fire 2 Samuel 23:7 - and they shall 2 Kings 10:4 - how then shall Job 15:25 - he stretcheth Job 23:6 - plead Job 34:15 - General Psalms 118:12 - quenched Proverbs 11:21 - the seed Isaiah 1:31 - as tow Isaiah 33:12 - thorns Ezekiel 13:5 - to stand Hosea 11:9 - not execute Amos 7:4 - called Nahum 1:6 - can stand Nahum 1:10 - they shall Acts 12:20 - but
Cross-References
When Isaac had become an old man and was nearly blind, he called his eldest son, Esau, and said, "My son." "Yes, Father?"
Rebekah took the dress-up clothes of her older son Esau and put them on her younger son Jacob. She took the goatskins and covered his hands and the smooth nape of his neck. Then she placed the hearty meal she had fixed and fresh bread she'd baked into the hands of her son Jacob.
Isaac said, "So soon? How did you get it so quickly?" "Because your God cleared the way for me."
So Jacob moved close to his father Isaac. Isaac felt him and said, "The voice is Jacob's voice but the hands are the hands of Esau." He didn't recognize him because his hands were hairy, like his brother Esau's. But as he was about to bless him he pressed him, "You're sure? You are my son Esau?" "Yes. I am." Isaac said, "Bring the food so I can eat of my son's game and give you my personal blessing." Jacob brought it to him and he ate. He also brought him wine and he drank. Then Isaac said, "Come close, son, and kiss me." He came close and kissed him and Isaac smelled the smell of his clothes. Finally, he blessed him, Ahhh. The smell of my son is like the smell of the open country blessed by God . May God give you of Heaven's dew and Earth's bounty of grain and wine. May peoples serve you and nations honor you. You will master your brothers, and your mother's sons will honor you. Those who curse you will be cursed, those who bless you will be blessed. And then right after Isaac had blessed Jacob and Jacob had left, Esau showed up from the hunt. He also had prepared a hearty meal. He came to his father and said, "Let my father get up and eat of his son's game, that he may give me his personal blessing." His father Isaac said, "And who are you?" "I am your son, your firstborn, Esau." Isaac started to tremble, shaking violently. He said, "Then who hunted game and brought it to me? I finished the meal just now, before you walked in. And I blessed him—he's blessed for good!" Esau, hearing his father's words, sobbed violently and most bitterly, and cried to his father, "My father! Can't you also bless me?" "Your brother," he said, "came here falsely and took your blessing." Esau said, "Not for nothing was he named Jacob, the Heel. Twice now he's tricked me: first he took my birthright and now he's taken my blessing." He begged, "Haven't you kept back any blessing for me?" Isaac answered Esau, "I've made him your master, and all his brothers his servants, and lavished grain and wine on him. I've given it all away. What's left for you, my son?" "But don't you have just one blessing for me, Father? Oh, bless me my father! Bless me!" Esau sobbed inconsolably. Isaac said to him, You'll live far from Earth's bounty, remote from Heaven's dew. You'll live by your sword, hand-to-mouth, and you'll serve your brother. But when you can't take it any more you'll break loose and run free. Esau seethed in anger against Jacob because of the blessing his father had given him; he brooded, "The time for mourning my father's death is close. And then I'll kill my brother Jacob." When these words of her older son Esau were reported to Rebekah, she called her younger son Jacob and said, "Your brother Esau is plotting vengeance against you. He's going to kill you. Son, listen to me. Get out of here. Run for your life to Haran, to my brother Laban. Live with him for a while until your brother cools down, until his anger subsides and he forgets what you did to him. I'll then send for you and bring you back. Why should I lose both of you the same day?" Rebekah spoke to Isaac, "I'm sick to death of these Hittite women. If Jacob also marries a native Hittite woman, why live?"
Isaac said, "Bring the food so I can eat of my son's game and give you my personal blessing." Jacob brought it to him and he ate. He also brought him wine and he drank.
He came close and kissed him and Isaac smelled the smell of his clothes. Finally, he blessed him, Ahhh. The smell of my son is like the smell of the open country blessed by God . May God give you of Heaven's dew and Earth's bounty of grain and wine. May peoples serve you and nations honor you. You will master your brothers, and your mother's sons will honor you. Those who curse you will be cursed, those who bless you will be blessed.
"And may The Strong God bless you and give you many, many children, a congregation of peoples; and pass on the blessing of Abraham to you and your descendants so that you will get this land in which you live, this land God gave Abraham."
Joseph told his father, "They are my sons whom God gave to me in this place." "Bring them to me," he said, "so I can bless them." Israel's eyesight was poor from old age; he was nearly blind. So Joseph brought them up close. Old Israel kissed and embraced them and then said to Joseph, "I never expected to see your face again, and now God has let me see your children as well!"
All these are the tribes of Israel, the twelve tribes. And this is what their father said to them as he blessed them, blessing each one with his own special farewell blessing.
Joshua blessed him. He gave Hebron to Caleb son of Jephunneh as an inheritance. Hebron belongs to Caleb son of Jephunneh the Kenizzite still today, because he gave himself totally to God , the God of Israel.
Gill's Notes on the Bible
Fury [is] not in me,.... Against his vineyard he takes so much care of, his church and people, whom he has loved with an everlasting love; they are indeed deserving of his wrath, but he has not appointed them to it, but has appointed his Son to bear it for them, who has delivered them from wrath to come, and they being justified by his blood and righteousness, are saved from it; and though the Lord chastises them for their sins, yet not in wrath and sore displeasure; there is no wrath or fury in his heart towards them, nor any expressed in the dispensations of his providence:
who would set the briers [and] thorns against me in battle? either suggesting the weakness of his people, who, was he to deal with them as their sins and corruptions deserved, for which they may be compared to thorns and briers, they would be as unable to bear his wrath and fury as briers and thorns could to withstand a consuming fire; or rather intimating, that should such persons rise up in his vineyard, the church, as often do, comparable to briers and thorns for their unfruitfulness and unprofitableness, for the hurt and mischief they do, and the grief and trouble they give to the people of God, as hypocrites and false teachers, and all such as are of unsound principles, and bad lives and conversations, and which are very offensive to the Lord; and therefore, though there is no fury in him against his vineyard, the church, yet there is against those briers and thorns, wicked men, whom he accounts his enemies, and will fight against them in his wrath, and consume them in his fury; see 2 Samuel 23:6:
I would go through them: or, "step into it" p; the vineyard, where those briers or thorns are set and grow up; the meaning is, that he would step into the vineyard, and warily and cautiously tread there, lest he should hurt any of the vines, true believers, while he is plucking up and destroying the briers and thorns; or contending, in a warlike manner, with carnal and hypocritical professors:
I would burn them together; or, "I would burn" out of it q; that is, gather out of the vineyard the briers and thorns, and bind them up in bundles, as the tares in the parable, which signify the same as here, and burn them, or utterly destroy them; though the words may be rendered, "who will give, or set, me a brier and thorn in battle, that I should go against it, and burn it up together?", or wholly r and the meaning is, who shall irritate or provoke me to be as a brier and thorn, to hurt, grieve, and distress my people, to cause me to go into them, and against them, in a military way, in wrath and fury to consume them? no one shall. This rendering and sense well agree with the first clause of the verse. Jerom renders it thus, "who will make me an adamant stone?" as the word "shamir" is rendered in Ezekiel 3:9 Zechariah 7:12 and gives the sense, who will make me hard and cruel, so as to overcome my nature, my clemency, to go forth in a fierce and warlike manner, and walk upon my vineyard, which before I kept, and burn it, which I had hedged about?
p אפשעה בה "gradiar in eam"; so some in Vatablus; "caute ingrediar eam", Piscator. q אציתנה "succendam ex ea", Junius Tremellius "comburam [illos] ex ipsa", Piscator. r So De Dieu; and some in Vatablus; and which is approved by Noldius, who renders it in like manner, to the same sense, Ebr. Concord. Part. p. 409. No. 1671.
Barnes' Notes on the Bible
Fury is not in me - That is, I am angry with it no more. He had punished his people by removing them to a distant land. But although he had corrected them for their faults, yet he had not laid aside the affection of a Father.
Who would set - Hebrew, ‘Who would give me.’ The Septuagint renders this, ‘Who would place me to keep the stubble in the field?’ Great perplexity has been felt in regard to the interpretation of this passage. Lowth translates it:
‘O that I had a fence of the thorn and the brier;’
evidently showing that he was embarrassed with it, and could not make of it consistent sense. The whole sentence must refer either to the people of God, or to his enemies. If to his people, it would be an indication that they were like briers and thorns, and that if his fury should rage they would be consumed, and hence, he calls upon them Isaiah 27:5 to seize upon his strength, and to be at peace with him. If it refers to his enemies, then it expresses a wish that his enemies were in his possession; or a purpose to go against them, as fire among thorns, and to consume them if they should presume to array themselves against his vineyard. This latter I take to be the true sense of the passage. The phrase ‘who would set me,’ or in Hebrew, ‘who will give me,’ may be expressed by “utinam,” indicating strong desire; and may be thus paraphrased: ‘I retain no anger against my people. I have indeed punished them; but my anger has ceased. I shall now defend them. If they are attacked by foes, I will guard them. When their foes approach, “I desire, I earnestly wish,” that they may be in my possession, that I may destroy them - as the fire rages through briers and thorns.’ It expresses a firm determination to defend his people and to destroy their enemies, unless Isaiah 27:5, which he would prefer, they should repent, and be at peace with him.
The briers and thorns - His enemies, and the enemies of his people (compare the notes at Isaiah 9:17; Isaiah 10:17). Perhaps the phrase is used here to denote enemies, because briers and thorns are so great enemies to a vineyard by impeding growth and fertility.
I would go through them - Or, rather, I would go against them in battle to destroy them.
I would burn them up together - As fire devours the thorns and briers; that is, I would completely destroy them.
Clarke's Notes on the Bible
Verse Isaiah 27:4. Fury is not in me - "I have no wall"] For חמה chemah, anger, the Septuagint and Syriac read חומה chomah, wall. An ancient MS. has חימה cheimah. For בה bah, in her, two MSS. read בם 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, חומה chomah, wall, for חמה chemah, anger or fury, in accordance with the Syriac and Septuagint. The letter ו 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 [Syriac] shora is there used; which word in the plural is found, Hebrews 11:30: "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 εγω πολις οχυρα, I am a fortified city; which the Arabic follows: but instead of οχυρα, the Codex Alexandrinus has ισχυρα, I am a STRONG city.
The word חומה 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 חימה cheimah; but probably that which now appears to be a י yod was formerly a ו 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 Isaiah 5:5 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 7:4 Hosea 2:6.
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 ושית veshayith, with the conjunction ו vau prefixed: Who would set the briers and thorns. מי יתנני שמיר שית 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."
